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 LIBRA.R-Y 
 
 ^  %  OP  THE 
 
 Theological   Seminary, 
 
 PRINCETON,    N.  J. 
 
 Case, '^^^C^...  Diyisio 
 
 Shelf,  J^l.4-^  .. 
 
 Booh, N«... 
 
 A      DONATION 
 
 FBOM 
 
 N 
 
yi^i^. 
 
 Xiyali^?i^^. 
 
COMMENTARY 
 
 EPISTLE   TO  THE  ROMANS. 
 
 BY  JOHN   CALVIN. 
 
 TO   WHICH    IS  PREFIXED, 
 
 HIS    LIFE,    BY   THEODORE    BEZA. 
 
 TRANSLATED 
 
 BY  FRANCIS    SIBSON,  A.B. 
 
 TRINITY    COLLEGE,    DUBLIN. 
 
 LONDON : 
 L.    B.    SEELEY    AND   SONS,    FLEET-STREET. 
 
 1834. 
 
Vf.  TYLER, 
 
 PRINTER, 
 4,   IVY  LANE,   ST.  PAUL'S. 
 
PREFACE. 
 
 There  is  perhaps  no  period  since  the  days  of  the 
 apostles,  which  has  a  greater  claim  on  the  careful 
 inquiry  of  the  philosopher  and  the  Christian  than 
 that  of  the  reformers.  It  teaches  us  one  very  im- 
 portant truth,  as  if  written  with  a  sun-beam,  that 
 the  Bible,  and  the  Bible  alone,  was  the  only  certain 
 engine  by  which  the  long-formed,  powerful  bulwarks 
 of  the  Roman  Catholic  church  were  first  shaken,  and 
 a  way  opened  for  the  glorious  truths  of  the  gospel 
 to  heal  and  convert  the  nations.  Luther,  Melancthon, 
 Calvin,  and  the  whole  glorious  army  of  reformers  used 
 no  other  successful  weapons  for  establishing  the  king- 
 dom of  Christ,  which  flourished  more  extensively  and 
 triumphantly  in  exact  proportion  to  the  confidence 
 that  was  placed  in  the  all-conquering  power  of  the 
 word  of  the  King  of  glory.  The  love-destroying 
 horrors  of  persecution,  which  so  completely  marred 
 the  beauty  of  the  reformation,  derived  all  its  strength, 
 nay,  its  very  existence,  from  the  power  of  the  civil 
 magistrate,  to  which  the  punishment  of  blasphemy 
 was  intrusted,  as  it  had  been  committed,  under  the 
 Roman  hierarchy,  to  the  relentless  arm  of  the  pope 
 and  his  minions.  The  glorious,  never-ending  con- 
 quest of  faith,  hope,  and  love,  were  achieved  by  the 
 all-searching  records  of  eternal  truth. 
 
 Every  careful  reader  of  the  various  catechisms  and 
 articles  of  faith,  which  were  published  in  every  part 
 of  Europe,  where  Protestantism  commenced,  must  be 
 struck  with  the  uncommon  harmony  that  pervades  all 
 these  important  and  invaluable  documents. 
 
IV  PREFACE. 
 
 The  doctrines  of  the  Trinity,  of  original  sin,  of 
 justification  by  faith,  of  regeneration,  sanctification, 
 the  vicarious  sacrifice  of  Christ's  death,  the  assurance 
 of  faith,  the  perseverance  of  the  saints,  of  a  particular 
 providence,  predestination,  and  the  divine  influences 
 of  the  Holy  Spirit,  were  taught  with  the  utmost  assi- 
 duity, and  the  most  unshaken  confidence  in  their  truth, 
 by  all  the  distinguished  leaders  in  the  reformation. 
 I  need  not  state  the  glorious  results  which  followed 
 the  preaching  of  such  a  system  of  doctrines,  since 
 they  must  be  well  known  to  all  my  readers. 
 
 Have  not  the  same  doctrines  produced  the  same 
 effects  ever  since  ?  Has  not  the  Rev.  Mr.  Romaine, 
 who  was  debarred  from  preaching  at  Oxford,  in  con- 
 sequence of  his  sermon  on  justification  by  faith, 
 proved  to  all  England  that  it  is  a  doctrine  of  a 
 standing  or  falling  church,  since  the  number  of 
 evangelical  preachers  in  this  part  of  the  kingdom 
 has  been  gradually  increasing  from  that  period  ? 
 Did  not  the  Rev.  Mr.  Walker,  when  fellow  of  Tri- 
 nity-college, Dublin — for  whose  ministerial  labours 
 and  parental  kindness  I  must  ever  cherish  the  warm- 
 est and  most  heart-felt  gratitude — call  forth  the 
 same  spirit  in  Ireland,  where  he  was  expelled,  for 
 preaching  on  justification  by  faith,  from  every  pulpit 
 within  the  jurisdiction  of  the  Archbishop  of  Dublin. 
 Where  shall  we  now  find,  in  the  British  empire,  a 
 more  firm  and  unshaken  phalanx  of  truly  pious 
 ministers  of  the  gospel  than  in  our  sister  kingdom  ? 
 They  have  borne  up  with  Christian  patience  under 
 many  severe  and  heavy  privations,  and  shown  that 
 the  doctrines  of  the  cross  alone  can  give  true  heroism 
 to  all  the  followers  of  the  Lamb,  who  know  assuredly 
 the  truth,  of  the  motto.  No  cross,  no  crown,  which 
 has  been  so  ably  illustrated  by  Mr.  Penn. 
 
 To  what  class  of  preachers  in  the  church  of  Scot  • 
 land  are  we  to  look  for  all  that  is  holy,  all  that  is 
 
pure,  all  that  is  Christian  ?  To  the  bold  and  fear- 
 less proclaimers  of  the  doctrine  of  justification  by 
 faith,  and  the  strenuous  advocates  of  the  Westminster 
 confession  of  faith,  and  the  larger  and  shorter  cate- 
 chisms. What  class  of  Dissenters  is  the  most  power- 
 ful in  assisting  to  advance  the  cause  of  God  and 
 truth  in  every  corner  of  the  empire  ?  The  advocates 
 of  reformation  principles.  Have  not  all  our  mis- 
 sionary, our  Bible,  our  tract  societies  sprung  from 
 ministers  who  entertained  the  same  Protestant  views  ? 
 
 Nor  are  the  leaders  in  the  reformation  to  be  ad- 
 mired merely  for  what  they  taught  and  preached  ;  for 
 they  deserve  our  praise  for  what  negatively  they  did 
 not  inculcate  on  their  followers.  The  doctrine  of 
 the  personal  reign  of  Christ  on  earth  is  not  intro- 
 duced into  any  of  their  generally  received  confessions, 
 and  articles  of  faith.  The  gift  of  tongues,  and  of 
 healing,  &c.,  never  seems  once  to  have  entered  their 
 minds  ;  nor  did  they  think  of  harmonizing  with  the 
 church  of  Rome  in  the  working  of  pretended  mira- 
 cles. They  were  assured  that  prophecies  had  failed, 
 that  tongues  and  miracles  had  ceased  ;  but  faith, 
 hope,  and  charity,  with  all  their  beauty,  and  all  their 
 soul-inspiring  energy,  when  taught  by  the  influences 
 of  the  Spirit  of  holiness  and  comfort,  were  cherished 
 by  them  as  the  only  sure  directors  and  guides  of  the 
 sons  and  daughters  of  Adam,  in  their  pilgrimage  to 
 the  regions  of  everlasting  rest,  peace,  and  joy. 
 
 An  earnest  desire  to  assist  in  disclosing  the  views 
 of  one  of  the  most  influential  reformers,*  who 
 has,  I  am  sorry  to  say,  been  shamefully  calumniated 
 
 *  '*  Calvin  justly  enjoyed  a  distinguished  reputation,  and  was 
 a  scholar  of  the  first  order.  He  wrote  with  as  much  elegance 
 in  Latin  as  a  dead  language  admits  ;  and  the  extraordinary 
 purity  of  his  French  style  is  even  now  admired  by  our  skilful 
 critics,  and  gives  his  writings  a  decided  superiority  over  the 
 greatest  part  of  his  contemporaries." — D'Alembert. 
 
VI  PREFACE. 
 
 in  this  land,  celebrated  for  liberal  principles  and 
 feelings,  induced  me  to  undertake  this  translation  of 
 Calvin's  Commentary,,  on  the  Romans,  written  for 
 the  purpose  of  illustrating  the  second  edition  of  his 
 Institutes,  and  of  opening  a  door  to  the  most  hidden 
 treasures  of  the  only  book,  in  which  the  Sovereign  of 
 the  universe,  and  the  Fountain  of  truth  has  deigned 
 to  converse  with  sinful  dust  and  ashes.* 
 
 I  need  make  no  remark  on  the  subject  of  trans- 
 lation to  such  as  have  tried  that  kind  of  literary 
 labour.  I  have  endeavoured  to  make  my  translation 
 faithful  to  the  original;  and  trust  this  fidelity  may  form 
 an  apology  for  any  deficiency  in  point  of  elegance. 
 
 I  feel  a  difficulty  in  addressing  my  various  and 
 numerous  friends  and  subscribers  on  account  of  the 
 debt  of  gratitude  I  owe,  and  the  length  of  time  which 
 has  elapsed  since  I  first  commenced  this  work. 
 Such  has  been  the  uncommon  assistance  I  have  ex- 
 perienced, that  no  language  can  convey  my  feelings 
 of  thankfulness  and  of  cheering  consolation  thus 
 afforded  under  some  of  my  heaviest  bereavements 
 and  trials,  in  consequence  of  which  I  have  been  so 
 long  delayed  in  completing  this  publication 
 
 The  very  great  encouragement  which  I  experienced 
 from  my  most  affectionate  friends  in  Cumberland,  my 
 native  county — which  is  not  less  distinguished  for 
 hospitality,  kindness,  and  independence,  than  for  na- 
 tural beauties — from  my  kind  and  active  friends  in 
 London,  and  every  part  of  England,  which  I  have 
 visited,  must  be  always  cherished  in  my  remembrance 
 with  feelings  of  pleasure  and  delight.    It  is  high  time 
 
 t  "  I  hold  the  memory  of  Calvin  in  high  veneration,  and 
 frequently  consult  his  Commentaries,"  "  which  abound  in 
 solid  discussions  of  theological  subjects,  and  practical  im- 
 provements ;  and  his  interpretations  adorn  the  books  even  of 
 those  who  repay  the  obligation  by  reproaching  their  master." 
 Bishop)  Horsley — Preface  to  Poole's  Sxjnopsis. 
 
PREFACE.  Vil 
 
 lor  this  part  of  the  island  to  rest  satisfied  with  nothing 
 short  of  a  parochial  system  of  education,  founded  on 
 the  Scriptures,  and  improved  by  regular  examinations ; 
 and  to  exert  every  nerve  "  in  restoring  again  the  dis- 
 cipline of  the  primitive  church,  which  is  much  to  be 
 wished,"  as  stated  in  our  Commination  Service. 
 
 The  liberal  support  which  I  received  in  various 
 parts  of  Scotland,  and  particularly  in  Edinburgh, 
 where,  for  many  years,  I  enjoyed  the  kindness  of 
 some  of  my  best  and  warmest  friends,  can  never  be 
 forgotten,  and  must  always  be  remembered  with  a 
 deep  sense  of  gratitude.  I  trust  the  time  is  not  dis- 
 tant, when  every  exertion  will  be  used  to  put  an  end 
 to  patronage  in  that  kingdom,  which  was  so  justly 
 opposed  by  one  of  its  ablest  ministers,  the  late  Rev. 
 Dr.  Thompson,  whose  warm-heartedness  and  deep  in- 
 terest in  my  welfare  I  must  ever  cherish  with  feelings  of 
 the  liveliest  affection.  Let  the  whole  Scotch  nation 
 rise  as  one  man  for  the  attaining  of  this  most  import- 
 ant point,  and  they  may  rest  assured  the  time  is  not 
 far  distant,  when  they  will  gain  their  desired  object. 
 T  now  turn  to  Ireland,  in  whose  metropolis  I  com- 
 pleted my  education,  and  where  I  spent  the  first  day 
 of  last  year  with  some  of  my  warmest,  and  one  of  my 
 earliest  and  much  loved  friends.  Dr.  Litton.  The  Pro- 
 vost, most  of  the  Fellows  of  Trinity-college,  nearly  all 
 the  clergymen  of  the  church  of  Ireland,  as  well  as  the 
 ministers  among  the  Dissenters,  and  the  various  other 
 persons  on  whom  I  called,  gladdened  my  heart  by  the 
 cordiality  with  which  they  favoured  my  undertaking. 
 Shall  nothing  be  done  by  Britain  for  the  purpose 
 of  draining  the  bogs,  improving  the  roads,  making 
 rail-ways,  and  encouraging  the  agriculture,  the  manu- 
 factures, the  collieries,  and  the  mines  of  this  part  of  the 
 /empire  ?  If  we  can  afford  to  pay  twenty  millions  to 
 /  the  West  Indies,  with  a  view  to  wipe  away  the 
 /   foul  stain  of  slavery,  we   ought  to  be  prepared  to 
 
Vm  PREFACE. 
 
 advance  a  sum  sufficient  to  give  employment  to 
 the  loyal,  kind-hearted,  liberal  inhabitants  of  Erin. 
 Is  there  a  candid  Englishman  who  has  enjoyed  the 
 means  of  knowing  Ireland  from  the  days  of  Spencer 
 — nay,  long  before — to  the  present,  that  must  not  be 
 compelled  to  say,  England  has  acted  towards  Ireland, 
 on  all  occasions,  as  if  she  were  a  conquered  country  ? 
 A  change  of  ministry,  under  any  parliament,  makes 
 severer  only  more  severe.  What  a  heart-rending 
 anomaly,  that  the  freest  nation  under  the  canopy  of 
 heaven  should  have  treated  one  of  the  richest  and 
 nearest  parts  of  its  dominions  with  such  unrelenting 
 and  unmerited  rigour.  Has  not  the  Ruler  of  worlds 
 stripped  Spain,  and  Portugal,  and  Holland  of  the 
 greatest  part  of  their  colonial  possessions  on  account 
 of  the  oppression  used  towards  them ;  and  is  Eng- 
 land justified  in  expecting  that  similar  punishment 
 will  not  be  awarded  to  similar  conduct  ? 
 
 The  period,  it  is  to  be  hoped,  is  not  far  distant 
 when  the  various  prejudices  and  prepossessions  en- 
 tertained by  the  different  parts  of  the  kingdom  against 
 each  other  vdll  be  sunk  in  mutual  love  and  kindness. 
 A  more  enlarged  and  intimate  acquaintance  vvdth 
 Scripture,  and  a  steady  adherence  to  its  precepts, 
 will  powerfully  assist  in  hastening  this  event,  by  im- 
 proving in  each  what  is  imperfect,  supplying  what  is 
 deficient,  correcting  what  is  erroneous,  and  purifying 
 what  is  corrupt. 
 
 I  cannot  conclude  without  heartily  wishing  my 
 subscribers  all  happiness  ;  and  may  they  long  enjoy 
 here  the  smiles  of  the  Redeemer  of  sinners,  and  be 
 fitted  by  him  for  an  inheritance  among  the  saints  in 
 glory  ! 
 
 London,  Jan.  1,  1834. 
 
CONTENTS. 
 
 LIFE  OF  CALVIN. 
 
 Birth — Education,  1 — 4.  Adopts  the  principles  of  r3form 
 — Visits  James  Le  Fevre— Publishes  Psychopannychia  and  In- 
 stitutes— Visits  Renee — Farel,  by  his  denunciation,  forces  Cal- 
 vin to  preach  in  Geneva,  4 — 8.  Driven  from  Geneva,  8 — 12. 
 Professor  of  Divinity  in  Strasburg — Answers  Sadolet — Com- 
 mentary on  the  Romans — Second  edition  of  the  Institutes — 
 Conferences  at  Ratisbon — Returns  to  Geneva,  12 — 17.  Cate- 
 chism— His  Labours — Farel — Viret — Calvin — Famine — Pig- 
 hius — Castelio — Answers  the  Libertines — Osiander — Troillet 
 — Nicodemites — Perrin — Calvin's  Courage — Antidote  against 
 the  Seven  Sessions  of  the  Council  of  Trent,  1 7 — .30 .  Commen- 
 taries on  Six  Epistles  of  Paul — Flaccius — Visits  every  family 
 from  house  to  house — Bolsec — Death  of  Troillet — Servetus — 
 Bertelier — Calvin's  Heroism,  30 — 40,  Death  of  Edward  VI. 
 — Westphal — Queen  Mary's  Persecution — Gribaldo — Zebe- 
 dee — Calvin  visits  Frankfort — Persecution  in  Paris — Gentilis 
 — Blandrata — Calvin  suffers  from  a  Quartan  Fever — Stan- 
 carus — Battle  at  Dreux — Calvin's  Diseases,  40 — 60.  Will — 
 His  Conversation  with  the  Senators  and  Ministers  of  the 
 Gospel — Death — Character,  60 — 76. 
 
 Catalogue  of  his  Writings,  76 — 80. 
 .    Dedication  of  his  Commentary  on  the  Epistle  to  the  Ro- 
 mans to  Grinee — The  Argument  of  ditto. 
 
 COMMENTARY. 
 
 Chap.  I.,  81.  Chap,  n.,  122.  Chap,  in.,  149.  Chap. 
 IV.,  185.    Chap,  v.,  221.    Chop,  vi.,  245.     Chap,  rn.,  271. 
 
CONTENTS. 
 
 Chap,  vui.,  301.  Chap  ix.,  367.  Usher,  3C5,  374,  376, 
 37y,  382.  Peter  Martyr's  Common  Places,  389,  3'JO.  Peter 
 Martyr  ou  Predestination — Bishop  Saunderson,  3*Jl,  3i;2. 
 Usher,  395,  407.  Chap,  x.,  411.  Chap,  xi.,  443.  Peter 
 Martyr's  Common  Places,  454.  Chap,  xii.,  487.  Note, 
 516\  Chap.  XIII.,  517.  Notes,  522,  523,  524.  Chap,  xiv., 
 532.  Chap,  xv.,  555.  Notes,  561,  583.  Chap,  xvi.,  58e;. 
 Note,  599. 
 
 CHARACTER  OF  CALVIN. 
 
 Timidity,  603,  604.  Pursuit  of  Knowledge,  604,  605. 
 Labours,  605,  606.  Disinterestedness,  606,  607.  Learning, 
 607.  Memory,  607,  608.  Judgment — Imagination,  608. 
 "Vfarm  Affections,  608,  609.  Consolation  under  Trouble, 
 609—611.  Piety,  612.  Persecution,  612—616.  Melanc- 
 thon's  Opinion,  in  a  Note,  614.  Calvin's  Usefulness  to  the 
 Church  of  England,  Ireland,  and  Scotland,  616 — 620.  Li- 
 berty, 620.  Promptness  and  Sincerity,  620,  621.  His  Re- 
 marks to  Melancthon,  621,  622.  His  Religious  Opinions 
 concerning  the  Doctrines  of  Religion  were  those  of  the  Re- 
 foi-mers,  623.  Commentator^  624.  Education,  624,  625. 
 Death,  625. 
 
 REMARKS  ON  THE  COMMENTARY. 
 
 Arminius^s  Opinion  of  Calvin's  Commentaries — Dr.  Jona- 
 than Edwards,  Bishop  Hopkins,  &c. — Mr.  Frazer,  and  Dick- 
 enson — Salmasius's  Wish  on  his  Death -bed,  627 — 630. 
 
 NOTES  ON  CALVIN'S  LIFE. 
 
 Cordier,  631—633.  D'Olivet,  633.  Wolmar,  634.  Queen 
 of  NaTaj'rc,  634.     Le  Fevre,  635.     Fagins,  636,  637. 
 
CORRECTIONS. 
 
 LIFE  OF  CALVIN. 
 
 Page  9.  In  the  beginning  of  the  4th  line  from  the  bottom, 
 insert  who  before  the  word  "  were." 
 
 Page  42.  Line  16th  from  the  bottom,  for  **  minister,"  read 
 monster. 
 
 COMMENTARY. 
 
 Page  110.  Line  5th  from  the  bottom,  for  **  and"  read  who. 
 Page  161.  Line  5th  from  the  bottom,  for  "  than  which  "  read 
 
 than  what. 
 Page  177.  Line  8th  from  the  top,  for  *'his,"  read  this. 
 Page  187.  Line  7th,  for  "  any"  read  no. 
 Page  196.  Last  line,  for  "  in  God,"  read  to  God. 
 
 CHARACTER  OF  CALVIN. 
 
 Page  605.  Conclusion  of  the  5th  line  from  the  bottom,  for 
 
 **  forty-two  letters,"  read /owr  letters. 
 Page  613.  Line  6th  from  the  bottom,  for  '*  with  less,"  read 
 ruthless. 
 
THE    LIFE 
 
 JOHN    CALVIN. 
 
 TRANSLATED  FROM  THE  LATIN  OF  BEZA. 
 
 John  Calvin,  Cauviii,  or  Chauvin,  was  born  at  Noyon,  a 
 celebrated  city  in  Picardy,  or  tlie  country  adjoining,  on  the 
 lOtli  of  July,  1509.  His  father  Gerard  Calvin,  and  his  mo- 
 ther Jeanne  Franc,  -vrere  in  respectable  circumstances,  and 
 of  virtuous  unblemished  character.  His  father  possessed  a 
 considerable  share  of  judgment,  and  of  skill  in  giving  advice, 
 and  was  therefore  beloved  by  many  of  the  nobility  in  that 
 part  of  the  country  ;  on  which  account  his  son,  though  at  the 
 expense  of  the  father,  received  a  very  liberal  education  with 
 the  children  of  the  Mommors,  a  family  of  the  first  rank  in 
 that  place.  He  afterwards  accompanied  them  to  Paris  for  the 
 purpose  of  prosecuting  his  studies,  where  he  had  for  his  tutor, 
 in  the  College  de  la  Marche,  Mathurin  Cordier,  distinguished 
 for  learning  and  strict  integrity.  He  had  always  been  esteemed 
 in  a  great  number  of  the  schools  of  France  as  an  excellent 
 teacher  of  youth,  and  died  at  Geneva,  September  8th,  1564, 
 (the  same  year  with  Calvin),  aged  85,  in  the  discharge  of  his 
 professional  duties  as  instructor  of  the  youth  of  that  city,  (a) 
 Calvin  was  removed  from  the  CoUege  de  la  Marche  to  that 
 of  Montaigu,  and  had  for  his  tutor  a  Spaniard  of  no  small  at- 
 tainments in  learning,  who  cultivated  with  so  much  success 
 the  talents  of  his  pupil,  naturally  very  acute,  as  to  advance 
 him  from  the  grammar  class,  in  consequence  of  surpassing  his 
 
'I  THE    LIFE    OF 
 
 schoolfellows  in  this  branch  of  education,  to  the  study  of  logic, 
 and  of  other,  as  they  are  termed,  liberal  arts.  His  father  had 
 from  the  beginning  destined  Calvin  for  the  study  of  divinity, 
 which  he  considered  to  be  congenial  with  the  bent  of  his  son's 
 inclination,  because  even  in  his  tender  years  he  was  in  a  sur- 
 prising manner  devoted  to  religion,  and  a  stern  reprover  of 
 all  the  vices  of  his  companions.  Some  Catholics,  whose  tes- 
 timony cannot  be  doubted,  acquainted  me  with  this  fact  many 
 years  after  Calvin  had  attained  great  celebrity. 
 
 His  father,  therefore,  as  he  had  destined  his  son  for  di- 
 vinity, obtained  from  the  Bishop  of  Noyon  a  benefice  in  the 
 Cathedral  church,  as  it  is  termed,  of  that  city,  and  afterwards 
 the  parochial  cure  of  the  village  Pont  I'Eveque,  the  birth- 
 place of  Gerard  Calvin  the  father,  from  whence  he  had  sub- 
 sequently removed  to  the  neighbouring  city  of  Xoyon.  It  is 
 certain  that  John  Calvin  delivered  some  sermons  at  Pont 
 I'Eveque  to  the  people  before  he  left  France,  or  received 
 under  the  papal  hierarchy  orders  in  any  other  way  than  by 
 tonsure.  This  plan  was  interrupted  by  a  change  in  the  mind 
 of  both,  for  the  father  thought  the  law  opened  a  surer  road 
 to  riches  and  honours,  and  the  son,  being  instructed  in  the 
 pure  religion  by  one  of  his  relations,  Robert  d' Olivet,  to 
 whom  the  French  church  is  indebted  for  a  translation  of  the 
 Bible  from  Hebrew,  printed  at  Neuchatel,  devoted  himself  to 
 the  study  of  the  Holy  Scriptures,  and  becoming  disgusted  with 
 the  superstitions  of  the  church  of  Rome,  began  to  detach  him- 
 self from  every  sacred  office  in  her  communion,  {h) 
 
 Calvin  went  therefore  to  Orleans  for  the  purpose  of  pro- 
 secuting his  studies  in  civil  law,  which  was  taught  by  Peter  de 
 I'Etoile,  the  most  distinguished  of  all  the  French  civilians  ; 
 and  his  progress  in  a  short  time  was  so  surprising  that,  as  he 
 frequently  supplied  the  chairs  of  the  professors  themselves, 
 he  was  esteemed  a  teacher  rather  than  a  scholar.  The  degree 
 of  Doctor,  free  of  expense,  was  offered  him  when  on  the 
 point  of  leaving,  wiih  the  unanimous  and  most  flattering  tes- 
 timony of  all  the  professors  to  his  merits,  and  his  claims  upon 
 
JOHN    CALVIX.  O 
 
 the  University.  In  the  midst  of  his  other  labours,  he  made 
 so  great  a  progress  in  the  study  of  the  Scriptures,  which  he 
 at  the  same  time  dihgently  prosecuted,  that  all  those  who  were 
 zealous  to  be  instructed  in  the  reformed  religion,  frequently 
 applied  to  him  for  information,  and  were  struck  with  deep 
 admiration  of  the  extent  of  his  erudition,  and  of  the  ardour  of 
 his  pursuits.  Some  of  his  surviving  associates  and  fellow- 
 students  assert,  that  he  was  accustomed  at  this  period  of  his 
 life,  after  taking  a  very  frugal  supper,  to  pursue  his  lucubra- 
 tions till  midnight,  and  employ  his  morning  hours  in  bed 
 reviewing,  and  as  it  were,  digesting  the  studies  of  the  pre- 
 ceding night ;  nor  did  he  easily  allow  any  interruption  to  this 
 train  of  meditation.  These  long-continued  watchings  assisted 
 him  indeed  in  attaining  solid  erudition,  and  improving  an 
 excellent  memory,  but  there  is  every  reason  for  thinking  that 
 in  return  he  contracted  a  weakness  of  the  digestive  organs, 
 productive  of  various  diseases,  and  finally  even  of  an  un- 
 timely death. 
 
 Calvin  determined  to  attend  the  lectures  of  Andrew  Alciat, 
 the  first  civilian  without  doubt  of  the  age,  who  in  consequence 
 of  accepting  an  invitation  from  Italy  to  the  University  of 
 Bourges,  settled  there,  and  much  increased  its  celebrity  by 
 his  talents.  During  his  residence  at  this  city  Calvin  formed 
 an  intimate  friendship,  on  account  of  his  religion  and  learn- 
 ing, with  Melchior  Wolmar,  a  native  of  Rothweil  in  Germany, 
 and  at  that  time  public  professor  of  Greek  in  Bourges.  It 
 affords  me  very  great  pleasm-e  to  speak  of  this  distinguished 
 scholar,  because  he  was  my  sole  preceptor  from  childhood  to 
 mature  age ;  nor  can  I  ever  sufficiently  praise  his  learning, 
 piety,  and  other  virtues,  but  especially  his  admirable  skill  in 
 the  instruction  of  youth.  By  his  advice  and  assistance  Calvin 
 attained  an  acquaintance  with  Greek  literature,  and  was  de- 
 sirous to  acknowledge  the  remembrance  of  his  obligation  to 
 all  future  ages,  by  dedicating  to  Wolmar  his  Commentaries 
 on  the  2nd  Epistle  to  the  Corinthiansl  While  Calvin  pur- 
 sued his  professional   studies  he   never  neglected  the   holy 
 
 B  2 
 
4  THE    LIFE    OF 
 
 ^„„^-nScriptures,  and  occasionally  preached  at  Ligniers,  a  small 
 town  in  the  Pro\dnce  of  Berri,  in  the  presence,  and  with  the 
 approbation  of  the  head  of  that  department,  (c) 
 
 The  intelligence  of  the  sudden  death  of  his  father  recalled 
 Calvin  from  Bourges  to  his  native  country.  Not  long  after 
 he  removed  from  Noyon  to  Paris,  and  in  his  twenty-fourth 
 ^  year  published  his  excellent  Commentary  on  Seneca's  Epistle 
 concerning  Clemency.  Calvin  was  certainly  very  much  de- 
 lighted with  this  very  serious  author,  whose  sentiments  evi- 
 dently harmonized  with  his  own  moral  character.  (<?) 
 
 Calvin,  during  the  few  months  he  was  at  Paris,  became 
 acquainted  with  all  the  zealous  supporters  of  the  reformed 
 religion  ;  and  we  have  frequently  heard  him  afterwards  praise, 
 among  the  rest,  Steven  de  la  Forge,  a  distinguished  merchant, 
 subsequently  burned  for  the  name  of  Christ,  on  account  of 
 his  remarkable  piety.  He  has  also  eulogized  this  martyr  in 
 his  treatise  against  the  libertines.  Calvin,  from  that  time, 
 abandoning  all  other  studies,  devoted  himself  to  the  service 
 of  God,  to  the  very  great  satisfaction  of  all  those  pious  cha- 
 racters, who  then  held  their  meetings  privately  in  Paris. 
 
 Not  long  after  this  an  opportunity  presented  itself  for  the 
 display  of  his  strenuous  efforts  in  the  cause  of  the  reformed 
 religion.  Nicholas  Cop,  son  of  William  Cop,  physician  to 
 the  king,  and  a  citizen  of  Basle,  was  at  that  time  appointed  in 
 the  usual  manner  rector  of  the  University  of  Paris.  Calvin 
 prepared  for  him  an  oration  to  be  delivered  according  to  cus- 
 tom on  the  1st  of  November,  when  the  Roman  Catholics 
 celebrated  the  feast  of  All  Saints ;  and  in  this  he  discussed  the 
 subject  of  religion  with  greater  purity  and  more  boldness, 
 than  the  hierarchy  had  before  experienced.  This  excited  the 
 displeasure  of  the  Sorbonne,  and  the  parliament  was  so  much 
 offended  as  to  cite  the  rector  to  appear.  At  first  the  rector 
 prepared,  with  his  officers,  to  attend  the  summons,  but  being 
 admonished  by  friends,  as  he  was  on  his  way,  to  avoid  his  ad- 
 versaries, he  returned  home,  left  the  kingdom,  and  retired  to 
 Basle.     A  party  proceeded  to  Calvin's  lodgings  in  the  College 
 
JOHN    CALVIN.  a 
 
 lie  Fortret,  but  happily  not  finding  him  at  home,  they  seized 
 among  his  papers  a  considerable  number  of  letters  from  his 
 friends,  and  the  lives  of  several  of  them  were  thus  exposed  to 
 very  imminent  danger.  Such  was  the  severity  of  the  judges 
 against  the  church  of  Christ  at  that  period,  and  the  violence 
 of  John  Morin  was  peculiarly  striking,  whose  name  is  yet 
 distinguished  for  uncommon  cruelty.  The  queen  of  Navarre, 
 only  sister  of  Francis  1st,  a  princess  of  extraordinary  talents, 
 afforded  the  reformer  on  this  occasion  marked  protection, 
 and  the  Lord  dispelled  the  storm  by  her  intercession.  She 
 invited  Calvin  to  her  court,  received  him  with  great  honour, 
 and  gave  him  an  audience,  (e) 
 
 Cahdn  left  Paris,  went  to  Saintonge,  and  assisted  one  of  his 
 friends,  at  whose  request  he  composed  some  short  Christian 
 exhortations,  which  were  presented  to  certain  parishes  to  be 
 read  as  homilies,  that  the  people  might  gradually  be  enticed 
 to  a  zeal  in  the  investigation  of  the  truth.  About  this  time 
 he  came  to  Nerac  in  Gascony,  on  a  visit  to  James  le  Fevre,  of 
 Estaples,  now  far  advanced  in  years,  who  had  been  defended 
 by  the  same  queen  of  Navarre,  when  in  danger  of  his  life 
 from  the  vain  and  foolish  doctors  of  the  Sorbonne,  for  his 
 having  introduced  great  improvements  in  mathematics  and 
 other  branches  of  philosophy  in  the  University  of  Paris,  after 
 a  long  and  very  violent  opposition,  and  for  his  assisting  to 
 rout  out  the  scholastic  theology.  She  had  also  provided  for 
 him  in  Nerac  a  town  within  her  jurisdiction.  The  good  old 
 man  received  and  saw  young  Calvin  with  great  kindness,  and 
 predicted  that  he  would  become  a  distinguished  instrument 
 in  restoring  the  kingdom  of  heaven  in  France.  (/) 
 
 Not  long  after  Calvin  returned  to  Paris,  as  if  called  there 
 by  the  hand  of  God  himself ;  for  the  impious  Servetus  was 
 even  then  disseminating  his  heretical  poison  against  the  sa- 
 cred Trinity  in  that  city.  He  professed  to  desire  nothing 
 more  earnestly  than  to  have  an  opportunity  for  entering  into 
 discussion  with  Calvin,  who  waited  long  for  Servetus,  the 
 place  and  time  for  an  interview  having  been  appointed,  with 
 
fi  THE    LIFE    OF 
 
 great  danger  to  his  owti  life,  since  he  was  at  that  time  under 
 the  necessity  of  being  concealed  on  account  of  the  incensed 
 rage  of  his  adversaries.  Calvin  was  disappointed  in  his  ex- 
 pectations of  meeting  Servetus,  who  wanted  courage  to  endure 
 even  the  sight  of  his  opponent. 
 
 The  year  1534  was  distinguished  by  many  horrid  cruelties 
 inflicted  upon  the  reformers.  Gerard  de  Rousel,  Doctor  of  the 
 Sorbonne,  affording  at  that  time  great  assistance  to  the  study 
 of  religion,  and  Couraut,  of  the  order  of  St.  Augustin,  who,  hav- 
 ing been  for  two  years  under  the  patronage  of  the  queen  of 
 Navarre,  promoted  very  much  the  cause  of  the  gospel  in 
 Paris,  were  not  only  dragged  out  of  their  pulpits,  but  thrown 
 into  prison.  The  indignation  of  the  infatuated  Francis  1st, 
 was  so  much  enraged  on  account  of  certain  papers  against 
 the  mass  dispersed  through  the  city,  and  affixed  to  his  cham- 
 ber door,  that  having  appointed  a  public  procession,  he  walked 
 uncovered  before  it,  bearing  a  lighted  torch,  as  if  in  expiation 
 of  the  crime,  accompanied  by  his  three  sons.  He  ordered 
 eight  martyrs  to  be  burned  alive  in  four  principal  quarters  of 
 the  city,  and  declared  with  a  solemn  oath  that  he  would  not 
 spare  his  own  children,  if  by  any  chance  infected  with  these, 
 as  he  called  them,  most  execrable  heresies,  {g) 
 
 Calvin,  beholding  with  grief  such  a  spectacle  of  woe,  de- 
 termined to  leave  France,  after  he  had  first  published  at 
 Orleans  an  excellent  little  work,  intitled  "  Psychopannychia," 
 against  an  error  which  commenced  in  the  earliest  ages  of  the 
 church,  and  was  again  revived  by  those  who  taught  that  the 
 soul  sleeps  when  in  a  state  of  separation  from  the  body. 
 
 With  an  intention  of  leaving  France  he  went  by  way  of 
 Lorraine  towards  Basle  with  the  young  gentleman  at  whose 
 house,  as  already  stated,  he  resided  at  Saintonge.  Near 
 Metz  he  was  plundered  by  a  servant,  who  saddled  one  of  the 
 strongest  horses,  and  fled  with  so  much  speed  that  he  could 
 not  he  apprehended,  after  he  had  perfidiously  robbed  his 
 masters  of  all  things  necessary  for  their  journey,  and  reduced 
 them  to  great  difficulties.     The  other  servant,  however,  lent 
 
JOHN    CALVIX.  7 
 
 tliem  ten  crowns,  which  enabled  them  to  proceed  with  con- 
 siderable  inconvenience  to  Strasburgh,  and  thence  to  Basle. 
 He  formed  an  intimate  friendship  in  this  city  with  Simon 
 Grinee,  and  Wolfgang  Capito,  men  of  the  greatest  celebrity, 
 and  devoted  himself  to  the  study  of  the  Hebrew  language. 
 Though  very  desirous  to  do  his  utmost  that  he  might  remain 
 in  obscurity,  as  appears  from  one  of  Bucer's  letters  to  Calvin 
 the  following  year,  he  was  under  the  necessity  of  publishing 
 what  he  called  the  Institutes  of  the  Christian  Religion,  and 
 the  rudiment  of  much  the  largest  of  his  works.  For  when  the 
 German  princes,  who  had  supported  the  gospel,  and  whose 
 friendship  he  then  courted,  were  indignant  at  Francis  1st, 
 for  the  murder  of  his  Protestant  subjects,  the  only  wise  re- 
 medy proposed  by  Bellay-Lange,  which  he  resolved  to  adopt, 
 was  his  declaration  that  he  had  merely  punished  the  Ana- 
 baptists, who  boast  only  in  their  own  spirit  as  the  divine  word, 
 and  despise  all  magistrates.  Calvin,  feeling  indignant  at  the 
 calumny  with  which  the  new  religion  was  branded,  seized 
 this  opportunity  for  publishing  what  I  consider  an  incom- 
 parable work.  He  prefixed  also  an  admirable  preface  to  the 
 king  himself,  and  if  he  could  from  any  circumstance  have 
 been  induced  to  read  it,  I  am  either  very  much  mistaken  or 
 a  great  wound  would,  even  at  that  period,  have  been  inflicted 
 on  the  whore  of  Babylon.  For  the  king  differed  in  many 
 respects  from  his  successors  ;  he  was  a  very  acute  judge  of 
 the  situation  of  affairs,  possessed  an  excellent  talent  in  de- 
 tecting the  truth,  was  a  patron  of  learned  men,  and  his  in- 
 clination did  not  lead  him  to  hate  persons  of  the  reformed 
 religion.  But  neither  his  o^vti  sins,  nor  the  sins  of  his  people, 
 which  were  even  then  menaced  with  the  speedy  arrival  of 
 God's  indignation,  allowed  him  to  hear,  much  less  to  read 
 this  work. 
 
 After  completing  his  Institutes,  and  faithfully  performing 
 the  duties  he  owed  his  native  country,  he  felt  a  desire  to  pay, 
 as  if  at  a  distance,  his  respects  to  Italy,  and  to  visit  Renee, 
 the  Duchess  of  Ferrara,  and  daughter  of  Louis  12th,  king  of 
 
8  THE    LIFE    OF 
 
 France,  whose  piety  was  at  that  time  very  much  praised.  He, 
 therefore,  waited  upon  her,  and  at  the  same  time  so  confirmed 
 her  in  a  sincere  zeal  for  religion,  to  the  utmost  of  his  abili- 
 ties according  to  the  existing  state  of  affairs,  that  she  con- 
 tinued ever  after  to  entertain  a  sincere  affection  for  him  during 
 his  life ;  and  now  also,  as  his  sur\dvor,  exhibits  striking 
 marks  of  her  gratitude  after  his  death,  (h) 
 
 From  Italy,  whose  territories  he  entered,  to  use  his  own 
 language,  only  that  he  might  leave  them,  Calvin  returned  to 
 France,  where  he  settled  all  his  affairs,  and  brought  along  with 
 him  Anthony  Calvin,  his  only  surviving  brother.  His  inten- 
 tion was  to  return  to  Basle  or  Strasburgh,  but  the  wars  com- 
 pelled him  to  make  his  route  through  Dauphiny  and  Savoy,  all 
 other  countries  ha\dng  been  completely  closed  against  his 
 passage.  This  was  the  cause  of  his  coming  wathout  his  own 
 intention  to  Geneva,  where,  as  future  events  proved,  he  was 
 conducted  by  a  divine  hand.  For  the  Gospel  had  a  short 
 time  before  been  wonderfully  introduced  into  that  city  by  the 
 joint  exertions  of  two  very  distinguished  characters,  William 
 Farel,  a  gentleman  of  Dauphiny,  educated,  not  in  a  monastery, 
 as  was  reported  by  some,  but  in  the  academy  of  James  Fabre, 
 of  Estaples,  and  Peter  Yiret,  of  Orb,  in  the  Territory  of  Berne, 
 and  Friburgh,  whose  labours  were  afterwards  most  abundantly 
 blessed  of  the  Lord.  Calvin,  passing  through  Geneva,  visited 
 these  good  men  as  a  matter  of  course,  on  which  occasion  Farel, 
 with  his  usual  heroic  spirit,  after  urging  him  at  some  length 
 to  continue,  and  share  their  labours  at  Geneva  without  going 
 farther,  thus  addressed  Calvin,  when  he  manifested  no  dis- 
 position to  comply  with  the  proposal :  "I  denounce  unto  you, 
 in  the  name  of  Almighty  God,  that  if,  under  the  pretext  of 
 prosecuting  your  studies,  you  refuse  to  labour  with  us  in  this 
 work  of  the  Lord,  the  Lord  will  curse  you,  as  seeking  your- 
 self rather  than  Christ."  Calvin,  terrified  by  this  dreadful 
 denunciation,  surrendered  himself  to  the  disposal  of  the  pres- 
 bytery and  magistrates,  by  whose  votes,  and  the  consent  of 
 the  people,  he  was  chosen  not  only  preacher,  which  at  first  he 
 
JOHN    CALVIX.  'J 
 
 had  refused,  but  also  appointed  professor  of  divinity,  which 
 office  he  accepted  in  the  month  of  August,  1536. 
 
 This  year  is  also  distinguished  by  a  closer  alliance  between 
 Geneva  and  Berne,  and  by  the  accession  of  Lausanne  to 
 Christ,  where  a  free  disputation  was  held  against  the  Catho- 
 lics, which  Calvin  also  attended.  Calvin  then  published  a 
 certain  formulary  of  doctrine  suited  to  the  state  of  the  church 
 of  Geneva,  which  was  only  just  emerging  from  the  corruptions 
 of  popery.  He  added  also  a  catechism,  not,  as  it  is  now, 
 distinguished  into  questions  and  answers,  but  much  shorter, 
 comprising  the  chief  articles  of  religion.  Afterwards  he  en^ 
 deavoured,  in  conjunction  with  Farel  and  Couraut,  to  settle 
 the  state  of  the  church  in  Geneva,  the  greater  part  of  his 
 colleagues,  from  timidity,  avoiding  all  disturbance,  while  some 
 even  secretly  opposed  the  work  of  the  Lord,  which  CaMn 
 beheld  with  deep  concern.  He  induced  the  citizens  to  con- 
 vene an  assembly  of  the  whole  people,  for  the  purpose  of 
 openly  abjuring  popery,  and  of  swearing  to  the  Christian 
 doctrine  and  discipline  included  in  a  few  articles. 
 
 Many  refused  to  do  this  in  a  city  not  yet  completely  libe- 
 rated from  the  artifices  of  the  Duke  of  Savoy,  and  from  the 
 yoke  of  Antichrist,  and  where  various  factions  still  continued 
 to  rage.  On  the  20th  July,  however,  in  the  year  1537,  the 
 Lord  granted  that  the  senate  and  people  of  Geneva,  openly 
 preceded  by  a  public  scribe,  should  swear  to  the  articles  both 
 of  the  doctrine  and  discipline  of  the  Christian  religion.  But 
 Satan,  exasperated  by  such  proceedings,  and  expecting  that 
 he  should  be  able,  under  the  pretext  of  religion,  to  accomplish 
 what  he  had  in  an  infinite  variety  of  ways  attempted,  by  means 
 of  foreign  enemies,  without  effect,  excited  the  Anabaptists  in 
 the  first  place  to  oppose  them,  and  afterwards  Peter  Caroli, 
 whose  character  and  conduct  will  be  examined  in  the  sequel, 
 were  not  only  prepared  to  disturb,  but  also  entirely  to  de- 
 stroy, and  to  subvert  the  work  of  the  Lord,  either  because 
 what  had  now  been  effected  very  much  displeased  Satan, 
 or   else  he  anticipated  the  results  which  followed.     But  as 
 
10  THE    LIFE    OF 
 
 the  event  itself  proved,  the  Lord  had  prevented  his  schemes, 
 for  Calvin  and  his  colleagues  summoned  the  Anabaptists  to  a 
 public  and  free  disputation,  and  confuted  them  on  the  18th  of 
 March,  in  the  year  1537,  from  the  word  of  God  alone,  in  so 
 forcible  a  manner,  and  with  such  uncommon  success,  that 
 from  this  time  they  almost  entirely  disappeared  in  the  church 
 of  Geneva.  Peter  Caroli,  the  other  disturber  of  the  church, 
 excited  greater  and  more  long-continued  disturbances,  the 
 principal  of  which  I  will  here  merely  state,  since  the  whole 
 history  of  the  controversy  may  be  fully  collected  from  one 
 of  Calvin's  letters  to  Grinee.  The  Sorbonne,  which  had  nur- 
 tured this  excessively  impudent  person,  afterwards  expelled 
 him  as  an  heretic,  though  his  conduct  had  not  merited  such 
 treatment  at  her  hands.  He  first  came  to  Geneva,  then  to 
 Lausanne,  and  afterwards  to  Neuchatel,  the  spirit  of  Satan 
 always  so  accompanying  him  that  in  every  place  he  left  the 
 impressions  of  certain  marks  of  his  mean  and  base  conduct. 
 
 On  finding  himself  convicted  by  the  Protestants,  he  passed 
 over  to  the  Catholics,  and  afterwards  deserting  them,  again 
 joined  the  reformers,  as  Farel  clearly  describes  his  arts  in  a 
 long  letter  written  to  Calvin.  At  last  he  openly  began  to 
 accuse  CA^ery  one  distinguished  for  excellence  of  character, 
 but  particularly  charged  Farel,  Calvin,  and  Viret,  as  if  they 
 entertained  false  notions  concerning  the  sacred  Trinity.  A 
 very  full  synod  was  held  at  Berne  to  consider  the  truth  of  the 
 accusation,  by  which  Peter  Caroli  was  proved  guilty  of  ca- 
 lumny ;  he  afterwards  gradually  deserted  the  Protestants,  and 
 went  to  Metz,  having  been  suborned  for  the  p\irpose  of  im- 
 peding the  work  of  the  Lord  begun  with  so  much  success  in 
 that  city  by  Farrel.  After  this  he  wrote  a  letter,  in  which  he 
 openly  attacked  the  reformed,  that  the  hungry  dog,  having 
 excited  undoubted  hopes  of  his  apostacy,  might  gain  a  living. 
 He  was  however  sent  back  to  Rome  to  make  a  public  confes- 
 sion of  his  conduct  to  the  beast  itself,  where,  being  treated 
 with  contempt,  and  suffering  both  from  poverty,  and  a  loath- 
 some disease,  he  was  received  with  difficulty  into  a  hospital, 
 
JOHN    CALVIX.  11 
 
 and  the  wages  of  sin— death,  was  paid  him  even  by  the  son 
 of  sin.     Such  was  the  end  of  this  unhappy  person. 
 
 In  the  mean  time  Calvin  published  two  very  elegant  letters 
 in  the  year  1537,  because  he  observed  many  in  France  to  be 
 well  acquainted  indeed  with  divine  truth  in  their  minds,  who 
 still  indulged  their  own  corrupt  feelings,  under  the  pretence 
 of  its  being  sufficient  to  worship  Christ  in  the  heart  while 
 they  attended  mass ;  one  was  directed  to  Nicholas  Chemi- 
 nus,  of  Orleans,  concerning  the  necessity  of  avoiding  ido- 
 latry, whose  friendship  and  hospitality  he  had  very  much 
 enjoyed  at  Orleans,  and  who  was  afterwards  appointed  to  a 
 civil  office  in  the  Province  of  la  Maine.  Another  related  to  the 
 popish  priesthood,  written  to  Gerard  Rousel,  already  men- 
 tioned, who,  after  the  tumult  at  Paris,  was  first  presented 
 with  an  abbacy,  and  then  a  bishopric,  and  afterwards,  so 
 far  from  pursuing  the  even  tenour  of  his  Christian  course, 
 gradually  undermined,  as  domestic  chaplain,  the  faith  of  the 
 Queen  of  Navarre. 
 
 But  violent  domestic  seditions  were  raised  against  Calvin 
 whilst  engaged  in  these  labours.  The  gospel,  as  we  have 
 already  stated,  had  been  received  into  the  city,  and  popery 
 abjured.  But  many  disgraceful  crimes  still  continued  to 
 reign  among  various  persons  in  a  city,  which  had  been  for  so 
 many  years  under  the  power  of  monks,  and  of  a  profligate 
 clergy  ;  and  ancient  quarrels,  which  commenced  during  the 
 wars  with  the  Duke  of  Savoy,  were  still  fostered  among  some 
 of  the  principal  families.  He  first  endeavoured,  without 
 effecting  any  thing,  to  remove  these  disorders  by  gentle  ad- 
 monition, afterwards  by  severely  reproving  the  stubborn  and 
 refractory.  The  evil  increased  so  much  that  the  city  was 
 di^'ided  by  the  seditious  conduct  of  private  individuals  into 
 various  factions,  and  a  considerable  number  altogether  re- 
 fused to  join  that  body  of  the  people  who  had  abjured  popery. 
 At  last  affairs  came  to  such  a  height,  that  Farel,  Calvin,  and 
 Couraut,  (who,  as  we  have  already  stated,  after  boldly  de- 
 fending the  truth  at  Paris,  was  brought  by  Calvin  first  to 
 
12  THE    LIFE    OF 
 
 Basle  and  afterwards  to  Geneva,  when  he  himself  was  settled 
 there),  openly  testified  that  they  could  not  properly  administer 
 the  Lord's  Supper  to  citizens  who  lived  in  such  a  state  of 
 discord,  and  were  so  utterly  averse  to  all  church  discipline. 
 To  this  also  was  added  another  evil,  the  disagreement  of  the 
 church  of  Geneva  with  that  of  Berne  in  certain  rites.  The 
 churches  of  Geneva  not  only  used  common  bread,  but  had 
 removed  all  baptismal  fonts,  as  they  are  called,  considering 
 them  unnecessary  for  performing  the  office  of  baptism,  and 
 had  abolished  all  festivals  except  Sunday.  The  synod  of 
 Lausanne,  compelled  by  the  people  of  Berne,  had  decided  that 
 Geneva  should  be  requested  to  restore  the  use  of  unleavened 
 bread,  the  baptismal  fonts,  and  the  festivals.  The  college  of 
 the  ministers  of  Geneva  considered  it  right  that  an  audience 
 should  be  afforded,  and  on  this  account  another  synod  was 
 convened  at  Zurich.  Those  who  had  been  elected  syndics  at 
 that  time,  for  this  highest  office  in  Geneva  is  appointed  an- 
 nually, embracing  this  as  a  favourable  opportunity,  became 
 the  leaders  of  the  seditious  and  factious  part  of  the  city, 
 and  assembled  the  people.  They  brought  affairs  to  such  a 
 state,  that  while  Calvin  and  the  rest  of  his  colleagues,  who  held 
 the  same  views,  offered  in  vain  to  assign  a  reason  for  their 
 conduct,  these  three  faithful  servants  of  God,  in  consequence 
 of  the  more  virtuous  party  being  outvoted,  were  ordered  to 
 leave  the  city  within  two  days  for  refusing  to  administer  the 
 Lord's  Supper.  "When  Calvin  was  informed  of  the  decree  of 
 banishment,  he  said,  "  Certainly,  had  I  been  in  the  service 
 of  men,  this  would  have  been  a  bad  reward  ;  but  it  is  well  that 
 I  have  served  Him,  who  never  fails  to  repay  his  servants  what- 
 ever he  has  once  promised."  * 
 
 Who  would  not  have  thought  that  such  measures  were  cal- 
 culated to  bring  certain  destruction  to  the  church  at  Geneva  ? 
 The  event,  however,  on  the  other  hand,  showed  that  it  was 
 
 *  Calvin,  according  to  Spon,  had  borne  his  own  expenses 
 without  receiving  any  salary. 
 
JOHN    CALVIN.  13 
 
 done  by  Divine  Providence,  partly  with  a  view  to  qualify 
 (Jalvin,  by  the  various  experience  he  acquired  as  a  faithful 
 servant  in  other  scenes  of  usefulness,  for  engaging  in  still 
 nobler  labours,  and  partly  to  purge  the  church  of  Geneva 
 from  much  of  its  corruption,  while  the  leaders  in  the  sedition 
 were  overthrown  by  their  own  violence.  So  wonderful  does 
 the  Lord  manifest  himself  in  all  his  works,  but  especially  in 
 the  government  of  his  church.  The  truth  of  these  remarks 
 was  proved  by  the  final  result  of  this  transaction.  But  these 
 three  servants  of  Christ,  obeying  at  that  time  the  edict,  while 
 all  good  men  mourned  on  account  of  their  banishment,  pro- 
 ceeded first  to  Zurich,  where  a  synod  being  convened  of  some 
 of  the  Swiss  churches,  means  were  used  according  to  its  de- 
 cree, by  the  intercession  of  the  government  of  Berne,  to  try  to 
 influence  the  minds  of  the  governors  and  people  of  Geneva. 
 This  attempt  was  of  no  avail,  and  Calvin  went  first  to  Basle, 
 and  next  to  Strasburg,  where  with  the  sanction  of  the  senate 
 of  that  city  he  was  appointed  professor  of  divinity,  with  a 
 liberal  stipend,  by  Bucer,  Capito,  Hedio,  Niger,  and  the  rest 
 of  their  colleagues,  men  of  the  highest  eminence,  who  then 
 illuminated,  as  so  many  shining  gems,  the  established  church 
 of  that  place.  He  not  only  taught  divinity  there  with  the 
 greatest  applause  of  all  good  men,  but  with  the  consent  of  the 
 senate  planted  also  a  French  church,  and  introduced  such 
 discipline  as  he  approved.  Satan,  thus  disappointed  in  his 
 expectation,  beheld  Calvin  welcomed  by  another  city,  on  his 
 expulsion  from  the  church  of  Geneva,  where  in  a  short  time 
 a  new  church  was  formed.  In  the  mean  while  Satan,  using 
 every  exertion  to  subvert  entirely  the  church  erected  at  Ge- 
 neva, which  had  been  shaken  to  its  vei^  foundation,  found 
 in  a  short  time  some  idle  characters,  who,  for  the  purpose  of 
 concealing  the  great  iniquity  of  the  decree  under  the  pretext 
 of  religion,  determined  that  unleavened  bread  should  be  sub- 
 stituted for  common,  formerly  used  at  the  Lord's  table,  with 
 a  view  to  afford  an  opportunity  for  fomenting  new  dissensions. 
 And  the  great  enemy  of  the  church  would  have  succeeded  in 
 
14  THE    LIFE    OF 
 
 this  plan,  had  not  Calvin  seriously  admonished  some  good 
 men,  so  displeased  with  the  change  as  to  consider  it  their 
 duty  to  refrain  from  taking  the  Lord's  Supper,  not  to  contend 
 about  a  subject  in  itself  indifferent.  The  use  of  unleavened 
 bread  commenced  in  the  manner  now  stated,  nor  did  Calvin 
 on  his  future  restoration  think  it  worth  while  to  make  any 
 opposition  to  the  practice,  though  he  did  not  attempt  to  con- 
 ceal his  approval  of  the  use  of  common  bread. 
 
 Another  still  more  dangerous  evil  commenced  in  the  year 
 1539,  and  was  at  the  same  time  extinguished  by  Calvin's 
 diligence.  James  Sadolet,  Bishop  of  Carpentras,  a  man  of 
 great  eloquence,  which  he  "chiefly  abused  to  suppress  the 
 light  of  the  truth,  and  who  had  been  presented  with  a  car- 
 dinal's hat,  with  a  view  to  enable  a  character,  whose  moral 
 conduct  was  in  other  respects  regular,  to  decorate  a  false 
 religion  in  the  best  possible  colours.  He,  observing  the  op- 
 portunity then  offered,  and  thinking  he  would  easily  lead 
 away  a  flock  deprived  of  such  distinguished  pastors,  adducing 
 also  as  an  excuse  his  vicinity  to  Geneva,  for  Carpentras  is 
 a  city  in  Dauphiny,  which  joins  on  Savoy,  sent  letters  ad- 
 dressed to  his  dearly  beloved  brethren,  as  he  termed  them, 
 the  magistracy,  council,  and  people  of  Geneva,  in  which  he 
 omitted  nothing  that  might  be  useful  in  recalling  them  to  the 
 bosom  of  Rome,  that  great  harlot.  There  was  no  person  at 
 Geneva  able  to  answer  this  work,  and  it  would  in  all  proba- 
 bility, if  not  written  in  a  foreign  language,  have  been  produc- 
 tive of  great  mischief  to  that  city  in  its  present  circumstances. 
 But  when  CaMn  read  this  letter  at  Strasburg,  he  forgot  all 
 the  injuries  he  had  received,  and  immediately  answered  it 
 with  so  much  truth  and  eloquence,  that  Sadolet  forthwith  gave 
 up  the  whole  business  as  desperate.  But  Calvin  did  not  per- 
 mit so  long  a  period  to  elapse  before  he  manifested  the  due 
 affection  which  he  felt  as  a  pastor  for  his  flock  at  Geneva,  who 
 were  at  that  time  suffering  among  their  fellow  citizens  in  a  very 
 severe  manner  for  the  common  cause  of  religion.  The  ex- 
 cellent letters  which  he  wrote  at  Strasburg,  both  in  the  year 
 
JOHN    CALVIN.  15 
 
 of  his  expulsion  and  the  following,  exhibit  striking  marks  of 
 his  affection,  in  which  his  whole  object  is,  in  an  especial  man- 
 ner, to  exhort  them  to  repentance  before  God,  to  forbearance 
 towards  the  wicked,  to  concord  and  peace  with  their  pastors, 
 and  prayer  and  supplication  to  the  Head  of  the  church.  He 
 thus  prepares  them  for  the  renewed  expectation  of  the  splendid 
 shining  forth  of  that  much  desired  pleasant  light  from  the 
 midst  of  the  most  horrible  darkness,  and  the  event  wonder- 
 fully proved  the  truth  of  his  prediction.  He  then  published, 
 in  a  much  more  enlarged  form,  his  "  Christian  Institutions," 
 his  **  Commentaries  upon  the  Epistle  to  the  Romans,"  dedi-- 
 cated  to  his  most  affectionate  friend  Simon  Grinee,  as  also 
 a  golden  Treatise  *'  on  the  Lord's  Supper,"  for  the  use  of  his 
 French  congregation  at  Strasburg,  translated  afterwards  into 
 Latin  by  Galar.  He  handled  the  subject  of  the  Lord's  Supper 
 %\'ith  so  much  skill  and  erudition,  that  it  may  in  a  very  great 
 measure  be  considered  the  means  of  aifording,  by  the  divine 
 blessing,  decisive  answers  to  a  great  variety  of  most  unhappy 
 controversies,  in  which  men  of  the  highest  attainments  in 
 learning  and  virtue  justly  acquiesced. 
 
 He  had  great  success  in  reclaiming  many  Anabaptists ; 
 their  principal  leaders  were  Paul  Volse,  to  whom  Erasmus 
 had  dedicated  his  "  Manual  of  the  Christian  Soldier,"  af- 
 terwards a  pastor  in  the  church  of  Strasburg,  and  John  Stor- 
 der,  of  Liege,  who  subsequently  fell  a  victim  to  the  plague  ; 
 and  Calvin  married,  by  the  advice  of  Bucer,  his  widow,  Ido- 
 lette  de  Bure,  distinguished  for  -sdrtue  and  gravity. 
 
 Such  were  the  studies  and  employments  of  Calvin  at  Stras- 
 burg till  the  year  1541,  when  conferrences,  appointed  by 
 Charles  the  5th,  were  held  first  at  Worms,  and  afterwards  at 
 Ratisbon,  for  effecting  a  pacification  between  the  Catholics 
 and  Protestants.  Calvin  was  present,  by  the  appointment  of 
 the  ministers  of  Strasburg,  and  was  of  no  small  use  to  the 
 churches  in  general,  particularly  to  those  in  his  own  country. 
 Philip  ]Melancthon  and  Gaspar  Cruciger,  of  happy  memory, 
 were  in  a  peculiar  manner  delighted  with  him ;  the  former 
 
1,^  THE    LIFE    OF 
 
 often  honoured  Calvin  with  the  distinctive  appellation  of 
 "  the  Divine,"  and  the  latter,  after  holding  a  private  con- 
 ference with  him  on  the  subject  of  the  Lord's  Supper,  ex- 
 pressly approved  of  his  views. 
 
 The  time  had  now  arrived  when  the  Lord  determined  to 
 have  pity  on  his  church  at  Geneva.  One  of  the  four  syndics, 
 by  whose  means  the  decree  for  banishing  the  faithful  minis- 
 ters had  been  passed,  being  accused  of  sedition  in  conducting 
 the  affairs  of  the  state,  was  precipitated,  in  consequence  of  his 
 corpulency,  when  he  was  endeavouring  to  escape  through  a 
 window,  and  his  body  was  so  bruised  that  he  died  of  his 
 wounds  a  few  days  after  the  accident.  Another  was  beheaded 
 for  murder.  The  other  two,  accused  of  having  betrayed  the 
 interests  of  the  city  in  an  embassy,  fled  from  their  country, 
 and  were  condemned  to  perpetual  exile. 
 
 On  the  expulsion  of  such  offscum  from  the  city,  Geneva  be- 
 gan to  demand  its  own  Farel  and  Calvin.  And  when  no  hopes 
 of  recovering  Farel  from  Neuchatel  remained,  the  citizens 
 directed  their  attention  in  the  most  earnest  manner  to  Cal- 
 vin, and  sent  a  deputation,  uniting  also  the  intercession  of 
 Zurich,  to  Strasburg,  that  they  might  obtain  the  consent  of  its 
 citizens  for  his  removal.  The  people  of  Strasburg  were  very 
 reluctant  to  part  with  Cahin,  and  though  his  own  attachment 
 to  the  people  of  Geneva  had  not  been  changed,  in  consequence 
 of  the  insults  offered  him  by  men  of  the  basest  characters,  yet 
 he  disliked  all  disturbance,  and  plainly  refused  to  return,  be- 
 cause he  saw  the  Lord  had  blessed  his  ministry  in  the  church 
 at  Strasburg.  Bucer  and  his  colleagues  testified  their  very 
 great  unmllingness  to  part  with  him.  The  people  of  Geneva 
 persisting  to  demand  Calvin,  Bucer  at  last  thought  it  right 
 to  grant  their  requests  for  a  limited  time  ;  he  could  not,  how- 
 ever, persuade  Calvin  to  yield,  until  he  denounced  the  severe 
 judgment  of  Heaven  against  him,  and  pressed  upon  him  the 
 consideration  of  the  example  of  Jonah.  But  since  these  things 
 occurred  at  the  time  when  Calvin  and  Bucer  were  engaged 
 by  a  decree  to  go  to  the  conferences  at  Ratisbon,  his  depar- 
 
JOHN    CALVIN.  17 
 
 ture  vras  deferred,  and  the  Genevese  only  obtained  leave  from 
 the  inhabitants  of  Berne  to  allow  Peter  Viret  to  go  from  Lau- 
 sanne to  Geneva.  Calvin  returned  to  the  city  with  more  rea- 
 "diness  when  he  found  Yiret  appointed  his  colleague,  whose 
 assistance  and  counsel  would  be  of  great  use  to  him  in  re- 
 storing the  church.  Thus,  after  the  lapse  of  a  few  months, 
 Calvin  returned  to  Geneva  on  the  13th  of  September,  1541  ; 
 all  the  people,  and  particularly  the  senate  highly  congratu- 
 lating themselves  on  the  occasion,  and  acknowledging,  in  an 
 impressive  manner,  the  signal  kindness  and  favour  of  God  to 
 their  city.  Nor  did  Geneva  rest  until  the  temporary  grant 
 of  his  services,  made  by  Strasbui-g,  was  changed  into  a  perma- 
 nent surrender.  Strasburg  conceded  their  reqxiest,  but  in- 
 sisted on  his  retaining  the  privileges  of  a  citizen,  and  the 
 annual  stipend  of  what  they  denominate  the  prebend.  Cal- 
 vin gladly  accepted  the  former  mark  of  respect,  but  could 
 never  be  induced  to  receive  the  latter,  since  the  care  of  riches 
 occupied  his  mind  the  least  of  any  thing.  Cahdn  on  being 
 restored  to  the  church  at  their  earnest  request,  failed  not,  on 
 his  instauration,  in  consequence  of  observing  the  city  to  re- 
 quire such  restraints,  to  testify  how  impossible  it  was  for  him 
 duly  to  discharge  his  ministerial  functions,  unless  together 
 with  Christian  doctrine,  the  presbyterian  plan  of  church 
 government  was  established  by  the  state,  as  well  as  a  regular 
 ecclesiastical  discipline. 
 
 On  this  occasion,  therefore,  as  we  shall  detail  more  at 
 length  in  another  part  of  our  narrative,  laws  were  passed 
 consistent  with  the  word  of  God,  and  acceptable  to  the  citizens, 
 for  the  choice  of  elders,  and  for  establishing  the  whole  plan  of 
 presbyterian  dicipline  which  Satan  afterwards  endeavoured 
 without  effect,  by  wonderful  contrivances,  to  disannul.  Calvin 
 also  wrote  a  catechism  in  French  and  Latin,  differing  very 
 little  from  his  first,  but  much  more  copious,  and  divided  into 
 questions  and  answers.  We  may  justly  term  this  an  admirable 
 work  which  has  received  the  approbation  of  very  many  foreign 
 nations,  and  been  translated  in  a  very  elegant  style  into  the 
 
18  THK    LIFE    OF 
 
 raoilern  languages  of  Germany,  England,  Scotland,  Holland, 
 and  Spain,  into  Hebrew  by  Immanuel  Tremellius,  a  converted 
 Jew,  and  into  Greek  by  Henry  Stephens, 
 
 The  following  statement  of  facts  will  enable  us  to  form  a 
 judgment  of  his  ordinary  labours.  In  every  fortnight  he 
 preached  one  whole  week  ;  thi'ice  every  week  he  delivered 
 lectures  ;  on  the  Thursdays  he  presided  in  the  meetings  of  the 
 presbytery ;  on  the  Fridays  he  collated  and  expounded  the 
 Holy  Scriptures  to  what  we  term  the  congregation.  He  was 
 engaged  in  illustrating  many  of  the  sacred  books  by  com- 
 mentaries of  very  uncommon  learning  ;  on  some  occasions  he 
 was  employed  in  anweriug  the  adversaries  of  religon,  and 
 at  other  times  wrote  to  correspondents  from  every  part  of 
 Europe  concerning  subjects  of  great  importance.  Every 
 attentive  reader  of  his  numerous  productions  will  be  as- 
 tonished to  find  one  weak  little  man  able  to  accomplish  so 
 many  and  such  great  labours. 
 
 He  experienced  much  advantage  from  the  assistance  of  Farel 
 and  Viret,  who  in  return  received  greater  from  him.  And 
 the  close  intercourse  and  friendship  of  these  two  men,  which 
 excited  as  much  envy  iu  the  wicked  as  it  gave  pleasure  to  all 
 pious  minds,  afforded  him  wonderful  delight.  It  was  a  most 
 pleasant  sight  to  behold  and  hear  these  three  distinguished 
 persons  in  the  church  co-operating  with  so  much  zeal  in  the 
 work  of  the  Lord,  and  flourishing  in  such  a  variety  of  gifts. 
 Farel  excelled  in  boldness  and  grandure  of  mind.  The  thun- 
 ders of  his  preaching  none  could  hear  without  trembling,  nor 
 feel  his  most  ardent  prayers  without  the  soul  being  elevated 
 almost  to  heaven  itself.  Viret  so  excelled  in  a  sweet  persua  ] 
 sive  eloquence,  that  his  hearers  wei-e  compelled  to  hang  upon 
 his  lips.  Calvin  filled  the  minds  of  his  hearers  wnth  as  many 
 most  weighty  sentiments  as  he  uttered  words.  Hence  I  have 
 often  thought  that  a  preacher  would  in  some  measxire  appear 
 perfect,  who  was  formed  by  the  united  excellencies  of  all 
 three. 
 
 To  return  to  Calvin, — he  was  exercised  not  only  with  these 
 
JOHX    CALVIX,  19 
 
 public,  but  with  domestic  and  many  other  foreign  cares.  For 
 the  Lord  so  blessed  his  ministry  that  he  had  visitors  from 
 every  quarter  to  solicit  his  counsel  in  matters  of  religion,  as 
 an  oracle  of  the  Christian  world ;  and  so  numerous  were  his 
 hearers,  that  we  have  seen  an  Italian,  English,  and  even 
 Spanish  church  at  Geneva,  which  seemed  not  sufficiently 
 large  to  contain  so  many  strangers. 
 
 Although  his  friendship  was  much  cultivated  in  Geneva  by 
 the  good,  while  he  was  regarded  with  terror  by  the  wicked, 
 and  affairs  w^ere  in  the  best  state  of  arrangement,  yet  many 
 opponents  were  still  raised  up  to  keep  him  actively  employed. 
 We  will  unfold  his  contests  separately,  that  posterity  may  1)p 
 presented  with  a  singular  example  of  fortitude,  which  is  cal- 
 culated to  excite  their  most  strenuous  imitation. 
 
 To  resume  his  history, — on  his  return  to  the  city,  keeping 
 in  mind  that  sentence  of  our  Saviour,  "  Seek  ye  first  the 
 kingdom  of  God,  and  all  other  things  will  be  added  unto 
 you."  (Matt.  vi.  33,)  he  considered  nothing  so  important  as 
 to  prescribe  laws  of  ecclesiastical  polity  consistant  with  the 
 word  of  God,  and  sanctioned  by  the  consent  of  the  senate, 
 from  which  neither  citizens  nor  ministers  would  be  allowed 
 afterwards  to  depart.  And  this,  which  had  been  so  much 
 approved  before,  gradually  excited  the  dislike  of  some  of 
 the  common  people,  and  of  the  chief  citizens,  who  had 
 indeed  put  off  the  pope,  and  put  on  Christ,  but  only  in  name. 
 Some  also  of  those  ministers,  who  had  remained  on  the  ex- 
 pulsion of  their  pious  brethren,  (the  most  influential  how- 
 ever, after  being  accused  of  profligate  conduct,  deserted  their 
 station  in  disgx'ace,)  although  convicted  by  the  testimony  of 
 their  conscience,  they  wanted  courage  to  make  an  open  re- 
 sistance, still  continued  to  pursue  a  system  of  secret  opposi- 
 tion, and  did  not  easily  permit  themselves  to  be  forced  to 
 adopt  the  established  discipline.  Nor  did  they  want  a  pre- 
 text for  this  their  wicked  conduct,  namely,  the  example  of 
 other  churches,  which  had  not  adopted  excommunication. 
 Some  also  cried  out,  that  the  tyranny  of  popery  was  thus  re- 
 c  2 
 
20  THE    LIFE    OF 
 
 called.  But  these  difficulties  were  overcome  by  the  constancy 
 and  remarkable  moderation  of  Calvin,  who  proved  that  we 
 ought  to  seek  for  the  reason  of  ecclesiastical  discipline,  as 
 well  as  of  doctrine,  from  the  Scriptures,  and  adduced  in  his 
 support  the  opinions  of  the  most  learned  men  of  that  age, 
 ^Ecolampadius,  Zwinglius,  Zuichius,  Melancthon,  Bucer, 
 Capito,  and  Myconius,  to  whose  writings  he  appealed.  Nor 
 did  he  assert  that  those  churches  ought  to  be  therefore  con- 
 demned as  unchristian,  which  had  not  proceeded  to  the  same 
 extent,  nor  those  shepherds  to  be  opposed  to  their  Lord,  who 
 considered  the  same  curb  and  restraint  not  to  be  wanted  by 
 their  own  flocks. 
 
 Finally,  he  proved  the  difference  between  popish  tyranny 
 and  the  yoke  of  the  Saviour,  and  thus  easily  succeeded  in  in- 
 ducing the  people  to  receive,  with  unanimous  consent,  the 
 same  laws  of  ecclesiastical  polity  yet  \ised  by  the  church  of 
 Geneva,  and  which  were  written,  read,  and  approved  by  the 
 suffrages  of  the  people  on  the  20th  of  November. 
 
 Although  Calvin  had  thus  made  a  successful  commencement, 
 yet  he  knew  that  such  plans  could  not  in  reality  be  carried 
 into  effect  without  difficulty  ;  and,  on  this  account,  was  very 
 desirous  to  have  Viret,  whom  the  people  of  Berne  had  allowed 
 only  for  a  certain  period,  and  Farel,  who  had  been  received 
 on  his  expulsion  from  Geneva  at  Neuchatel,  to  be  appointed 
 his  perpetual  colleagues.  In  this  attempt  he  was  unsuccess- 
 ful, for  Viret  returned  soon  after  to  Lausanne,  and  Farel 
 remained  at  Neuchatel,  so  that  he  enjoyed  almost  the  whole 
 })raise  of  restoring  the  church  by  his  own  unassisted  efforts. 
 
 INIany  things  occupied  Calvin  the  ensuing  year  ;  for  to  omit 
 various  domestic  affairs  which  pressed  upon  his  attention,  the 
 inflamed  fury  of  the  foreign  enemies  of  the  gospel  banished 
 numbers  from  France  and  Italy  to  Geneva,  a  neighbouring 
 and  now  distinguished  city.  Calvin's  zeal  in  comforting  and 
 refreshing  those  refugees  by  every  kind  of  dutiful  solicitude  is 
 very  surprising.  I  omit  mentioning  the  consolation,-  which 
 lie  afforded  to  those  who  were  placed  in  the  yawning  jaws  of 
 
JOHN    CALVIN'.  21 
 
 the  lion,  by  the  various  letters  which  he  wrote  them  under 
 their  trials. 
 
 Another  very  great  and  two-fold  evil  occurred  this  year  ; 
 namely,  dearnessof  provisions,  and  famine,  its  general  attend- 
 ant. It  was  even  then  a  custom  at  Geneva  to  have  a  separate 
 hospital  out  of  the  city  for  such  as  suffered  from  the  plague. 
 Since  the  attendance  of  a  constant  and  active  pastor  was  re- 
 quired, mpst  of  them  dreaded  the  danger  of  contagion,  and 
 three  only  offered  themselves — Calvin,  Sebastian  Castellio, 
 (of  whom  we  shall  mention  more  circumstances  in  the  follow- 
 ing part  of  this  narrative,)  and  Peter  Blanchet.  The  lot,  for 
 this  was  the  method  of  their  appointment,  fell  on  Castellio, 
 who  changed  his  mind,  and  impudently  refused  to  undertake 
 the  burthen.  The  senate  would  not  allow  the  lots  to  be 
 taken  a  second  time,  contrary  to  Calvin's  inclination,  and 
 Blanchet  himself,  therefore,  undertook  the  whole  charge. 
 Other  weighty  affairs  also  occurred  at  that  time :  for  the 
 controversy  concerning  the  Lord's  Supper  engaged  the  at- 
 tention of  Peter  Tossanus,  pastor  of  Montbelliard  ;  and  some 
 at  Basle,  Myconius  opposing  without  effect,  were  desirous 
 to  overturn  the  foundations  of  church  discipline,  which  had 
 scarcely  yet  been  firmly  laid,  and  held  two  conferences  with 
 Calvin.  Farel  had  been  invited  to  preach  at  Metz,  with  great 
 success,  but  very  much  hinderance  was  given  to  the  work  of 
 the  Lord,  partly  by  the  apostate  P.  Caroli  already  mentioned. 
 The  various  labours  in  which  Calvin  was  thus  involved  by 
 writing,  admonishing,  and  exhorting,  and  by  other  methods 
 of  affording  assistance,  are  clearly  proved  by  the  great  num- 
 ber of  his  published  letters,  and  the  testimony  of  many  sur- 
 vivors. 
 
 But  the  Sorbonne,  increasing  in  boldness,  supported  by 
 P.  Liser,  first  president  of  the  parliament  of  Paris,  whose 
 memory  is  universally  detested,  had  the  courage  to  attempt 
 a  measure,  which,  to  the  astonishment  of  every  one,  was  en- 
 dured by  the  bishops,   and  even  by  the  pope.     These  last, 
 
22  THE    LIFE    OF 
 
 being  constantly  employed,  like  robbers,  in  di^'iding  the 
 wealth  of  the  church  among  themselves,  voluntarily  resigned 
 their  own  proper  duties  of  distributing  the  word  of  life  to 
 such  of  their  brethren  as  they  denominated  good  doctors,  pro- 
 vided these  last  suffered  themselves  to  be  treated  like  dogs, 
 which  gnaw  the  bones  that  their  masters,  after  repeated  nib- 
 bling, have  left.  The  Sorbonne  had  the  audacity,  unsup- 
 ported either  by  human  or  divine  authority,  to  prescribe  such 
 articles  of  Christian  faith,  as  both  by  their  falsehood,  and 
 their  very  trifling  character,  so  commonly  to  be  met  with 
 among  this  body  of  divines,  deservedly  lessened  their  autho- 
 rity in  the  opinion  of  all  those,  who  were  not  wholly  devoid 
 of  judgment.  Some  had  subscribed  these  articles  through 
 fear,  and  others  from  ignorance,  on  which  account  Calvin 
 answered  them  in  such  a  manner  as  to  refute,  with  great 
 learning  and  by  solid  reasoning,  the  errors  they  contained, 
 and  he  exposed  their  folly  by  a  beautiful  vein  of  irony,  to  the 
 amusing  derision  of  all  men  of  common  discernment. 
 
 The  following  year  experienced  equally  destructive  ravages 
 from  the  dearness  of  provisions,  and  from  the  plague  which 
 infested  Savoy.  Calvin  was  constantly  employed  in  strength- 
 ening his  own  flock  at  Geneva,  and  in  boldly  repressing  the 
 enemies  of  the  church  abroad,  particularly  by  publishing  four 
 books  on  free  will,  dedicated  to  Melancthon,  in  answer  to 
 Albert  Pighius,  a  Dutchman,  and  the  most  skilled  sophist  of 
 the  age,  who  had  selected  Calvin  as  an  adversary,  expecting 
 that  he  would  obtain  a  cardinal's  hat  as  the  reward  of  the 
 distinguished  victory  he  hoped  to  gain.  He  was,  however,  dis- 
 appointed in  his  expectations,  and  reaped,  what  the  enemies 
 of  the  truth  justly  deserve,  the  contempt  of  all  learned  and  sen- 
 sible men,  w'hile  he  was  deceived  by  Satan  himself.  Melanc- 
 thon testified  by  his  letters  the  esteem  in  which  he  held  these 
 works  of  Calvin,  and  we  considered  it  right  to  publish  their 
 correspondence,  that  posterity  may  have  a  certain  and  clear 
 testimony  against  the  calumniators  of  such  distinguished  men. 
 
JOHN    CALVIX.  23 
 
 A  letter  written  this  same  year  to  the  churcli  of  Montbelliar^ 
 affords  a  sufficient  answer  to  such  as  complain  of  his  too 
 great  severity  in  the  exercise  of  ecclesiastical  discipline. 
 
 Calvin  in  the  following  year,  1544,  stated  his  opinion  con- 
 cerning the  plan  which  the  church  of  Neuchatel  should  adopt 
 in  their  ecclesiastical  censures.  Sebastian  Castellio,  in  Ge- 
 neva, whose  fickleness  we  have  already  noticed,  concealing 
 under  an  apparent  modesty  a  foolish  kind  of  ambition,  and 
 evidently  belonging  to  that  class  of  men,  which  the  Greeks 
 call  self-opiniative,  became  irritated  with  Calvin  because  he 
 disapproved  of  his  conceits  in  a  French  version  of  the  New 
 Testament ;  who  carried  his  indignation  to  such  a  height, 
 that  not  satisfied  with  maintaining  some  erroneous  opinions, 
 he  even  ordered,  in  a  public  manner,  the  Song  of  Solomon  to 
 be  erased  from  the  canon,  as  an  impure  and  obscene  song, 
 and  reviled  with  very  violent  reproaches  the  ministers  of  Ge- 
 neva by  whom  he  was  opposed.  They  justly  thought  that  it 
 was  not  their  duty  patiently  to  endure  such  conduct,  and 
 summoned  him  before  the  senate,  where,  after  a  very  patient 
 hearing,  on  the  last  day  of  May,  and  a  calm  examination  of 
 the  charges  brought  against  him,  he  was  condemned  for  ca- 
 lumny, and  ordered  to  leave  the  city.  He  afterwards  settled 
 in  Basle,  and  his  conduct  there  will  be  considered  in  another 
 part  of  our  narrative. 
 
 Charles  5th,  in  the  year  1543,  advancing  with  all  his 
 strength  against  Francis  1st,  had  taken  care  to  secure  for 
 the  two  great  religious  parties  in  Germany  the  enjoyment  of 
 equal  rights,  until  the  meeting  of  a  council  which  he  pro- 
 mised to  convene.  Pope  Paul  III.,  feeling  very  indignant  at 
 such  a  proceeding,  published  a  very  grave  admonition  to 
 Charles  for  his  having  thus  placed  the  heretics  on  a  level  with 
 the  Catholics,  and  for  putting  his  scythe  into  a  crop  which 
 belonged  to  another.  Charles  returned  what  he  considered  a 
 fair  answer.  Calvin  repressed  the  audacity  of  the  pontiff  for 
 the  severity  with  which  he  had  attacked  in  these  letters  the 
 truth  of  the  gospel,  and  the  moral  conduct  of  the  reformers. 
 
24  THE    LIFE    OF 
 
 Calvin  embraced  the  opportunity  offered  him  by  the  diet 
 assembled  at  Spiers,  for  publishing  a  book  on  the  necessity 
 of  reforming  the  church,  which,  in  my  opinion,  is  one  of  the 
 most  nervous,  powerful  treatises  published  in  our  age  on 
 that  subject.  Calvin,  the  same  year,  so  refuted,  in  two  books^ 
 both  the  anabaptists  and  libertines,  who  had  revived  the  most 
 monstrous  heresies  of  antiquity,  that  I  think  no  attentive 
 reader,  unless  designedly  and  knowingly,  could  have  been 
 deceived,  or,  if  he  had  formerly  been  in  an  error,  would 
 not  voluntarily  have  returned  to  the  right  way.  The  book 
 published  against  the  libertines  very  much  displeased  the 
 Queen  of  Navarre,  because,  which  is  almost  incredible,  she 
 had  been  so  infatuated  by  the  two  principal  leaders  of  this 
 horrible  sect,  Quintin  and  Pocquet,  whom  Calvin  had  ex- 
 pressly attacked,  as  to  consider  them,  though  she  did  not 
 adopt  their  mysterious  views,  good  men,  on  which  account 
 she  thought  herself  in  some  measure  deeply  wounded  through 
 their  sides.  Calvin,  on  learning  this,  answered  her  with  un- 
 common moderation,  mindful  of  her  dignity,  and  of  the 
 several  kindnesses  which  this  queen  had  conferred  upon  the 
 church  of  Christ ;  he  blamed  her  too  great  imprudence  in  an 
 ingenuous  and  discreet  manner  with  great  address,  becoming 
 a  courageous  servant  of  God,  for  barkening  to  such  men, 
 while  he  asserted  at  the  same  time  the  authority  of  his  own 
 ministry.  His  writings  produced  the  effect  of  confining  the 
 followers  of  this  horrid  sect  of  the  libertines,  which  had  be- 
 gun to  spread  in  France,  within  the  boundaries  of  Holland, 
 and  of  the  adjacent  countries. 
 
 After  he  had  terminated  so  many  labours  in  1544,  he  was 
 again  involved,  in  the  following  year,  in  new  disputes  of  a  still 
 more  serious  kind.  For  as  if  a  pestilence  inflicted  by  God  him- 
 self was  not  sufficient  to  waste  the  city  and  the  whole  neigh- 
 bourhood, some  of  the  very  lowest  classes,  whose  assistance 
 was  required  by  the  rich  in  cleansing  their  houses  and  healing 
 the  sick,  were  induced  by  avarice  to  form  a  shocking  con- 
 spiracy, for  the  purpose  of  infecting  the  posts  and  thresholds 
 
JOHN-    CALVIK. 
 
 25 
 
 of  their  doors,  and  of  every  thing  in  their  road,  with  an  oint- 
 ment that  conveyed  the  disease  and  communicated  this 
 dreadful  scourge.  They  also,  by  a  terrible  oath,  mutually 
 taken  in  the  most  solemn  manner,  bound  themselves  as  slaves 
 to  Satan  should  they  ever  be  found  to  betray  their  accom- 
 plices, though  the  rack  itself  were  used  to  extort  confession. 
 A  considerable  number  of  them  were  detected  both  in  the 
 city  and  adjoining  country,  and  received  a  punishment  me- 
 rited by  their  enormous  crimes.  The  reproach  is  incredible 
 which  Satan,  by  this  artifice,  raised  against  Calvin  and  the 
 city  of  Geneva,  as  if  the  prince  of  darkness  plainly  reigned 
 in  that  city  where  he  was  most  violently  opposed. 
 
 This  year  was  disgraced  by  a  massacre  of  unparallelled 
 cruelty,  occasioned  by  an  edict  which  the  parliament  of  Aix 
 issued  against  the  Waldenses  of  Merindol  and  Cabrier,  and 
 the  whole  of  that  tract  of  country  ;  it  was  not  confined  to  one 
 or  two  sufferers,  but  extended  to  the  whole  people  without 
 distinction  of  age  or  sex,  and  the  villages  were  consumed  in 
 one  common  conflagration.  These  evils  pressed  more  heavily 
 on  Calvin,  who  aiforded  solace  and  succour  to  the  few  refugees 
 that  fled  to  Geneva,  because  he  had  on  a  former  occasion  used 
 means,  by  sending  letters  and  supplying  pastors,  to  have  them 
 purely  instructed  in  the  gospel,  and  by  his  intercession  with 
 the  German  princes  and  the  Swiss  states,  had  preserved  them 
 from  inpending  danger. 
 
 The  unhappy  controversy  respecting  the  Supper  of  our 
 Lord  was  at  this  time  again  renewed.  Osiander,  a  proud 
 man  and  of  a  strange  disposition,  stirred  up  the  flame  of  dis- 
 cord, which  seemed  to  be  extinguished,  and  Calvin  used 
 every  exertion  in  his  power  to  terminate  it,  as  appears  by  his 
 letters  written  to  Melancthon,  and  published  under  my  in- 
 spection. But  Osiander' s  want  of  moderation  prevented  him 
 from  listening  to  the  sound  advice  of  these  two  great  men,  by 
 whom  he  is  denominated  Pericles. 
 
 In  the  mean  time  many  excellent  characters  fell  victims  to 
 the  plague  which  raged  in  the  city.     But  Calvin  thundered 
 
26  THE    LIFE    OF 
 
 with  all  his  power  from  the  pulpit  against  the  vices  of  some, 
 and  particularly  against  fornication,  which  the  scourge  of  the 
 plague  could  not  terminate.  The  good  supported  him,  but 
 the  efforts  of  the  pious  were  weakened  by  a  few  demagogues, 
 until,  as  will  be  stated  in  its  proper  place,  they  voluntarily 
 plunged  themselves  in  irretrievable  ruin.  These  evils  were 
 increased  by  the  unseasonable  disputes  concerning  the  right 
 of  the  city  ;  nor  could  faithful  pastors  in  other  parts  of  Eu- 
 rope endure  to  see  church  property,  taken  from  the  Roman 
 hierarchy,  improperly  managed  in  many  places.  Clamours 
 and  complaints  were  at  that  time  very  frequent  on  this  subject, 
 and  much  labour  devoted  to  it  both  in  wTiting  and  speaking, 
 but  generally  without  effect.  Cahan,  indeed,  openly  professed 
 that  he  was  by  no  means  a  friend  to  so  many  sacrilegious  pro- 
 ceedings, which  he  knew  must  finally  meet  with  a  most  severe 
 di\ane  scourge,  but  acknowledged  the  just  judgment  of  the 
 Lord  God  because  he  would  not  allow  revenues,  acquired 
 formerly  by  priests  in  so  base  a  manner,  to  be  brought  into 
 the  treasuries  of  the  church. 
 
 Calvin  felt  deep  concern  this  year,  both  from  a  domestic 
 and  a  foreign  cause.  A  Genevese  of  the  name  of  Troillet, 
 young,  indeed,  but  artful,  after  having  counterfeited  for  some 
 time  the  hermit  in  France,  had  returned  to  Geneva.  Calvin, 
 distinguished  above  most  men  for  his  sagacious  penetration 
 into  character,  developed  this  person,  who  concealed  him- 
 self in  the  commencement  under  the  appearance  of  piety. 
 Calvin  first  admonished  him  mildly,  but  afterwards  rebuked 
 him  more  freely,  when  his  conduct  in  the  congregation  was 
 distinguished  by  insolence  and  ambition.  He  did  not  bear 
 such  reproof  properly,  and  endeavoured  to  secure  the  aid  and 
 zealous  favour  of  such  as  were  generally  condemned  by  Cal- 
 vin on  account  of  their  vices.  On  the  death  of  one  of  the 
 pastors,  Troillet  openly  endeavoured,  with  the  assistance  of 
 his  friends,  to  canvass  for  the  office  of  a  minister  of  the  gos- 
 pel, when  the  appointment  of  a  successor  was  under  con- 
 sideration.    In  short,  the  senate  interposed  its  authority,  and 
 
JOHN    CALVIN.  27 
 
 ordered  him  to  be  preferred.  Calvin  and  his  colleagues  op- 
 posed the  measure,  proving  how  much  such  a  system  of  can- 
 vassing was  contrary  to  the  word  of  God,  and  obtained,  with 
 tlie  approbation  of  the  senate,  the  enforcement  of  the  written 
 laws  of  the  church. 
 
 There  were  also  at  that  time  in  France  certain  persons, 
 who,  having  renounced  theprotestantrel'gionat  the  commence- 
 ment, through  fear  of  persecution,  had  begun  afterwards  so  far 
 to  flatter  themselves  as  to  deny  there  was  any  sin  in  being  pre- 
 sent with  their  bodies  only  at  the  celebration  of  the  mass,  pro- 
 vided they  embraced  the  true  religion  in  their  hearts.  Calvin, 
 whom  they  blamed  for  the  excess  of  his  severity,  plainly  re- 
 futed, by  his  clear  and  elegant  wi'itings,  this  very  pernicious 
 error,  which  the  fathers  had  long  ago  condemne'd.  He  an- 
 nexed also  the  opinions  of  the  most  learned  reformers,  Philip 
 Melancthon,  Peter  Martyr,  Bucer,  and  the  church  of  Zurich, 
 and  so  far  restrained  the  progress  of  this  error,  that  the 
 Nicodemites,  which  name  they  had  acquired  by  adducing  the 
 example  of  this  most  holy  person  as  a  pretext  for  their  false 
 sentiments,  fell  into  bad  repute  in  the  church. 
 
 The  year  1546  was  not  less  stormy  than  the  past.  For  it 
 was  necessary  to  fortify  the  minds  of  the  people  against 
 tlie  frequent  accounts  circulated  concerning  the  designs  of 
 Charles  5th  in  opposition  to  religion,  and  against  the  frau- 
 dulent schemes  of  the  pope,  who  was  reported  to  employ  a 
 number  of  emissaries  as  incendiaries.  The  state  of  the  city 
 itself  also  particularly  excited  his  commiseration,  for  the 
 petulance  of  the  wacked,  so  far  from  suffering  itself  to  be 
 subdued  by  so  many  scourges,  became  still  more  insolent,  and 
 at  last  broke  through  all  restraints.  For  Ami  Perrin,  a  very 
 audacious  and  ambitious  character,  denominated  on  this  ac- 
 count by  Calvin,  in  his  letters,  the  mock  Caesar,  had  succeeded, 
 by  the  suffrages  of  the  people,  in  obtaining  the  nomination  of 
 captain-general,  and  some  time  before  had  become  leader 
 of  the  opposers  of  order.  This  man  imagining,  as  was  the 
 fact,  that  neither  he  nor  his  accomplices  could  succeed,  while 
 
-n 
 
 28  THE    LIKE    OF 
 
 the  laws  were  maintained  with  vigour,  and  Calvin  in  par- 
 ticular continued  to  thunder  against  their  wanton  and  dis- 
 orderly conduct,  began  openly  to  discover  this  year  what  he 
 and  his  associates  had  long  projected.  He  continued  silent 
 for  a  while,  when  he  had  been  punished  and  crushed  by  the 
 authority  of  the  senate,  merely  with  a  view  to  disclose  after- 
 wards his  wickedness  in  a  more  open  manner.  For,  a  short 
 period  having  elapsed,  one  of  the  senators,  secretly  instigated, 
 as  is  supposed,  by  two  ministers  addicted  to  wine,  who  had 
 good  reason,  as  well  as  others,  to  dread  the  severity  of  the  laws, 
 accused  Calvin  of  false  doctrine  before  a  considerably  large 
 assembly.  Calvin  continued  unmoved  by  such  attacks.  This 
 senator  was  tried,  condemned,  branded  with  infamy  by  his 
 own  body,  the  two  false  pastors  were  conjointly  suspended 
 from  their  office,  and  the  taverns  deprived  of  their  licence. 
 Such  was  the  result  of  the  machinations  of  the  wicked,  who 
 were  completely  disappointed. 
 
 The  general  conflagration  which  had  been  smothered  this 
 year,  burst  forth  in  1547,  which  was  the  most  calamitous 
 period  during  that  age.  The  churches  in  Germany  were  re- 
 duced to  the  greatest  extremity,  her  princes  and  cities  either 
 surrendered  to  the  emperor,  or  were  taken  by  force,  and  a 
 work,  which  had  been  raised  by  the  unwearied  labours  of  so 
 many  years,  seemed  to  be  overthrown  in  one  moment.  Many 
 considered  those  happy,  who  had  been  rescued  by  a  timely 
 death  from  such  dreadful  tumults.  WTio,  then,  can  picture 
 the  anguish  that  wrung  the  pious  breast  of  Calvin  in  those 
 public  calamities  by  which  so  many  churches  were  over- 
 whelmed ?  When  the  churches  enjoyed  the  most  profound 
 peace,  our  reformer  felt  as  ardent  an  afifection  for  the  most 
 distant,  as  if  the  weight  of  them  all  rested  on  his  own  shoul- 
 ders. What  pungency  of  grief  must  he  at  that  time  have  felt, 
 when  he  beheld  those  illustrious  characters,  Melancthon, 
 Bucer,  Martyr,  his  dearest  friends,  exposed  to  such  imminent 
 danger,  as  to  be  placed  on  the  very  brink  of  death  !  His 
 writings,  however,   testify,  and  the  fact  itself  proved,  that 
 
JOHN    CALVIN.  29 
 
 Calvin  overcame  these  storms  with  the  greatest  fortitude. 
 Though  persecuted  in  a  very  severe  manner  by  the  wicked  at 
 Geneva,  he  did  not  move  a  step  from  the  high  station  of  con- 
 stancy and  integrity  which  he  had  taken. 
 
 To  return  to  Calvin's  domestic  disputes, — when  his  whole 
 time  was  employed  in  proving  that  the  gospel  he  preached 
 was  not  a  mere  speculative  doctrine,  but  consisted  in  a  pious 
 Christian  life,  he  necessarily  incurred  the  enmity  of  those, 
 who  had  proclaimed  war  not  only  against  all  piety  and  virtue, 
 but  even  against  their  very  country,  Perrin,  as  already  stated, 
 still  continued  their  leader,  for  his  own  condition  and  the  state 
 of  his  associates  were  so  bad,  that  it  was  evident  they  must 
 make  the  most  desperate  efforts  ;  and  the  abandoned  openlv 
 declared  it  was  necessary  for  the  cognizance  of  all  questions 
 under  discussion,  that  they  should  be  removed  from  the  pres- 
 bytery to  the  senate.  The  presbytery,  on  the  other  hand,  in- 
 sisted that  the  laws  established  concerning  church  discipline 
 were  agreeable  to  the  word  of  God,  and  they  implored  the  aid 
 of  the  senate  to  prevent  the  church  from  receiving  any  injury. 
 The  senate  determined  it  necessary  to  ratify  the  laws  of  the 
 church,  and  confirmed  them  accordingly.  After  Perrin  had 
 t^xposed  himself  to  very  great  danger  by  his  own  audacious 
 conduct,  the  whole  affair  was  settled  by  expelling  him  from 
 the  senate,  depriving  him  of  his  captaincy,  and  reducing  him 
 to  a  mere  private  station.  Though  all  these  transactions  were 
 carried  on  before  the  magistrates,  yet  it  is  impossible  to  state 
 how  much  trouble  they  occasioned  Calvin.  On  one  occasion 
 there  was  great  danger  of  blood  being  shed  in  the  court  itself, 
 where  the  council  of  two  hundred  was  assembled,  by  the 
 swords  of  the  contending  parties.  Calvin  coming  up  with  his 
 colleagues,  at  the  risk  of  his  own  life,  since  the  faction  of 
 the  wicked  was  chiefly  aimed  against  liim,  quelled  the  riot. 
 He  still  persisted  to  hold  up  to  detestation,  in  the  most  so- 
 lemn manner,  their  criminal  conduct,  and  to  rebuke  them  in 
 the  strongest  terms  according  to  their  deserts.  Nor  was  his 
 deuunciatiou  of  God's  judgment  vain,  since  a  certain  person 
 
oy  THE    LIFE    OF 
 
 was  then  apprehended  for  writing  a  libel,  and  fixing  it  to  the 
 pulpit,  in  which  he  produced  many  base  charges  against  the 
 ministers,  and  declared,  in  a  written  document,  that  Calvin 
 himself  ought  to  be  cast  into  the  Rhone.  He  was  summoned 
 to  trial,  convicted  in  an  unexpected  manner  of  a  great  variety 
 of  other  blasphemous  proceedings,  and  beheaded.  After  his 
 death  a  paper  was  found  professedly  written  with  his  own 
 hand  against  Moses,  and  consequently  Christ,  and  his  impious 
 conduct  left  no  doubt  of  his  having  also  infected  some  others. 
 
 Calvin  wrote,  this  year,  in  the  midst  of  all  these  contentions, 
 his  "  Antidote  against  the  seven  Sessions  of  the  Council  of 
 Trent."  He  also  sent  an  epistle  to  the  church  of  Rouen, 
 fortifying  them  against  the  artifices  of  a  certain  Franciscan 
 preacher,  who  was  disseminating  the  poison  of  the  errors  of 
 Carpocrates,  that  were  renewed  by  the  libertines. 
 
 The  following  year,  1548,  the  disorders  of  the  factious 
 again  broke  forth  in  Geneva  by  the  device  of  Satan,  who  made 
 Farel  and  Viret  instrumental  to  this  result ;  a  fact  scarcely 
 credible,  because  they  were  most  desirous  to  cure  all  the 
 evils.  These  ministers  came  to  Geneva  in  the  beginning  of 
 the  year,  and  addressed  the  senate  in  a  very  solemn  manner 
 on  the  necessity  of  healing  their  contentions,  since  Calvin 
 only  demanded  reformation  of  manners.  Perrin,  with  his 
 associates,  that  he  might  recover  his  former  situation,  pre- 
 tended to  agree  to  whatever  was  proposed.  Every  thing 
 now  appeared  to  be  amicably  arranged,  but  the  result  after- 
 wards showed  that  he  had  only  imposed  upon  the  pious. 
 On  Perrin' s  restoration,  the  wickedness  of  the  abandoned 
 citizens  went  to  such  a  height,  that  they  openly  used  certain 
 breastplates,  cut  in  the  form  of  a  cx'oss,  as  a  mark  for  dis- 
 tinguishing each  other ;  some  called  their  dogs  Calvin,  others 
 transformed  Calvin  into  Cain  ;  a  considerable  number  declared 
 they  refrained,  in  consequence  of  their  hatred  of  Calvin,  from 
 the  Lord's  Supper.  Our  reformer  and  his  colleagues  rebviked 
 all  this  conduct  with  much  boldness,  summoned  them  to  the 
 senate,  and  the  innocence  of  the  pious  was  easily  victorious. 
 
JOHN    CALVIN.  31 
 
 An  amnesty  was  finally  again  ratified  on  the  18th  of  Decem- 
 ber by  a  solemn  oath.  The  event  proved  that  Perrin  had 
 been  dissembling  in  the  whole  of  his  late  conduct,  and  the 
 only  object  he  had  in  view  was  to  rise  to  the  syndicate,  for 
 the  purpose  of  more  completely  opening  to  himself  and  his 
 associates  a  still  more  certain  access  to  these  offices,  which 
 might  enable  them  to  involve  all  in  one  common  ruin. 
 
 Calvin  was  not  diverted  from  his  labours  by  these  disputes, 
 but  he  illustrated  six  epistles  of  St.  Paul,  by  very  learned 
 commentaries,  as  if  he  had  enjoyed  the  utmost  leisure.  He  \, 
 refuted  what  was  termed  the  "  Interim,"  that  was  published 
 with  a  view  to  ruin  the  German  churches,  by  a  work  written 
 with  great  force,  which  pointed  out  the  true  method  for  re- 
 storing the  church.  He  exposed,  in  a  very  elegant  paper,  the 
 falsehood  and  vanity  of  judicial  astrology,  of  which  many  at 
 that  time  entertained  a  high  opinion.  Having  received  an 
 obliging  letter  from  Brentius,  banished  to  Basle,  he  consoled 
 him  with  much  tenderness  and  friendship,  and  I  wish  Brentius 
 had  not  broken  the  bonds  of  this  union.  He  then  also  can- 
 didly exhorted  Bucer,  when  banished  to  England,  to  speak 
 and  write  his  opinion  more  openly  concerning  the  Lord's 
 Supper,  and  comforted  him  in  a  very  friendly  manner.  At 
 the  same  time  he  took  great  pains  to  give  advice,  by  letter,  to 
 the  Duke  of  Somerset,  protector  of  England,  who  afterwards 
 very  unjustly  suffered  an  ignominious  death  ;  and  had  Cal- 
 vin's plans  been  followed,  the  church  of  England  would  in  all 
 probability  have  escaped  many  storms,  (i) 
 
 The  church  of  Geneva  wonderfully  increased  in  the  midst 
 of  these  disputes,  and  this  grieved  Satan  and  bad  men  to  a 
 very  great  degree.  Calvin's  zeal  on  the  other  hand  was  very 
 much  increased,  by  entertaining,  in  the  kindest  manner, 
 those  who  were  banished  from  their  country  on  account  of 
 religion.  The  faction  of  the  seditious,  though  not  entirely 
 extinguished,  was  much  subdued  the  following  year,  and 
 afforded  him  more  leisure  for  attending  to  the  distresses  of 
 the  suffering  protestants.     He  required,  indeed,  a  cessation 
 
32  THE    LIFE    OF 
 
 from  such  disputes,  for  he  now  sustained  a  very  severe  do- 
 mestic affliction  in  the  loss  of  his  wife,  who  was  distinguished 
 by  a  most  excellent  and  choice  character.  He  endured  his 
 trial  on  this  occasion  with  such  constancy  as  to  leave  a  sin- 
 gular example  of  fortitude  to  the  whole  church  in  a  similar 
 dispensation  of  Providence,  (k) 
 
 The  churches  of  Saxony  not  being  agreed  respecting  the 
 nature  and  use  of  indifferent  things,  Calvin  was  this  year 
 consulted  and  gave  his  opinion  frankly  on  this  subject ;  he 
 also  admonished  Melancthon  of  his  duty,  who  was  unjustly 
 accused  by  some  of  too  much  gentleness  in  his  views  on  this 
 question,  as  Calvin  afterwards  more  fully  discovered. 
 
 It  was  not  then  known  what  spirit  actuated  the  evil  genius 
 of  Flaccius,  and  the  whole  tribe  of  his  followers,  by  which  they 
 afterwards  caused  such  disturbances,  and  to  this  day  so  sub- 
 vert the  work  of  the  Lord,  that  they  could  not  have  done  it 
 more  audaciously  and  furiously  had  they  been  hired  to  it  by 
 the  gold  of  the  Roman  pontiff.  But  the  Lord,  while  this 
 wound  was  inflicted  upon  the  German  churches,  granted  a 
 contrary  bless. ng  to  the  Swiss  ;  for  Farel  and  Calvin  made  a 
 visit  to  Zurich,  that,  as  certain  persons  considered  the  latter 
 in  some  measure  to  favour  consubstantiation,  all  protestants 
 might  be  entirely  satisfied  concerning  the  unanimous  agree- 
 ment of  all  the  Helvetic  churches  in  this  important  article. 
 It  was  not  difficult  to  unite  good  men  devoted  to  the  truth. 
 An  harmony  was  drawn  up  with  the  unanimous  approbation 
 of  all  the  Swiss  and  Grison  churches,  which  had  the  effect  of 
 still  more  closely  uniting  BuUinger  with  Calvin,  and  the 
 church  of  Zurich  with  that  of  Geneva,  to  which  we  still  ad- 
 here, and  hope  by  the  blessing  of  God  to  do  so  to  the  end. 
 The  conclusion  of  this  year  was  productive  of  happiness 
 to  the  church,  when  it  is  contrasted  with  the  preceding ;  and 
 I  state  this  with  greater  pleasure,  because  I  was  now  first  in- 
 troduced into  the  sacred  office  on  the  call  of  the  church  of 
 Lausanne,  and  at  Calvin's  instigation. 
 
 About  this  time  Calvin  wrote  two  letters,  abounding  with 
 
JOHN    CALVIN.  33 
 
 profound  erudition  to  Lelius  Socimis,  of  Sienna,  who  died 
 at  Zurich  after  a  long-continued  residence. 
 
 These  letters  evidently  prove  the  scepticism  of  Socinus, 
 which  was  not  fully  known  until  many  years  had  elapsed, 
 and  death  itself  had  closed  his  labours.  He  visited  the 
 various  churches,  and  deceived  even  the  most  learned,  and 
 among  the  rest  particularly  Melancthon,  Calvin,  and  Ca- 
 merarius,  who  bears  in  his  life  of  Melancthon  a  very  ho- 
 nourable testimony  to  his  character,  which  he  does  not 
 deserve.  It  is  ascertained  beyond  doubt,  that  he  was  after- 
 wards in  a  great  measure  the  author  of  the  confused  Bellian 
 controversy,  and  a  favourer  of  the  wild  opinions  of  Servetus, 
 Castellio,  and  Ochinus,  an  account  of  which  we  shall  give 
 in  its  proper  place.  His  commentary  also  upon  the  cele- 
 brated first  chapter  of  John  is  yet  'extant,  in  which  he  has 
 much  surpassed  the  impiety  of  all  the  heretics,  who  ever 
 corrupted  that  very  divine  passage. 
 
 The  year  1550  was  remarkable  for  its  tranquillity  with  re- 
 spect to  the  church.  The  consistory  resolved  that  the  minis- 
 ters should  not  confine  their  instructions  to  public  preaching, 
 which  was  neglected  by  some,  and  heard  with  very  little 
 advantage  by  others,  but  at  stated  seasons  should  visit  every 
 family  from  house  to  house,  attended  by  an  elder,  and  a  de- 
 curion  of  each  ward,  to  explain  the  Christian  doctrines  to 
 the  common  people,  and  reqviire  from  every  one  a  brief  ac- 
 count of  their  faith.  These  private  visits  were  of  great  use 
 to  the  church,  and  it  is  scarcely  credible  how  much  fruit  was 
 produced  by  this  plan  of  instruction. 
 
 The  consistory  gave  directions  that  the  celebration  of  the 
 birth  of  Christ  should  be  deferred  to  the  following  day,  and 
 that  no  festival  should  be  observed  as  holy,  excepting  the 
 seventh,  which  is  called  the  Lord's  day.  This  proceeding 
 gave  offence  to  many,  and  for  the  purpose  of  reproaching 
 Calvin,  there  were  some  who  circulated  an  unfounded  report 
 of  his  abrogating  the  Sabbath  itself:  though  this  subject 
 was  discussed  before  the  people,  and  the  decree  passed  with- 
 
34  THE    LIFE    OF 
 
 out  the  request  or  even  the  kuowledge  of  the  ministers, 
 yet  Calvin  did  not  think  it  worth  his  while  to  excite  any 
 dispute.  In  consequence  of  many  being  offended  w^th  such 
 changes,  Calvin  embraced  this  opportunity  for  writing  a 
 "  Treatise  on  Scandal,"  dedicated  to  his  old  and  very  faithful 
 friend,  Laurence  of  Normandy. 
 
 The  disputes  in  1551  fully  compensated  for  the  tranquillity 
 of  the  two  preceding  years.  The  death  of  Bucer,  much  beloved 
 by  Calvin,  and  of  James  Vadian,  consul  of  St.  Gal,  a  person 
 of  singular  piety  and  erudition,  deeply  afflicted  the  whole 
 church,  and  especially  our  reformer.  The  wickedness  of  the 
 factious  burst  forth  with  greater  violence,  in  proportion  to  the 
 length  of  time  it  had  been  smothered :  they  openly  asserted 
 that  the  right  of  citizenship  ought  not  to  be  granted  to 
 strangers,  who  took  refuge  in  Geneva ;  and  not  content  with 
 this,  they  mocked  and  jostled  Calvin  on  his  return  from 
 preaching  beyond  the  Rhone. 
 
 Raymond,  his  colleague,  passing  over  the  bridge  across  the 
 Rhone  by  night,  nearly  fell  headlong  into  it,  in  consequence 
 of  the  factious  secretly  removing  one  of  the  piles.  They 
 excited  a  considerable  tumult  at  the  church  of  St.  Gervais, 
 assigning  as  a  pretext,  that  the  minister  had  re  fused  to  give 
 the  name  Balthazar,  which  had  been  expressly  prohibited  by 
 laws  made  on  sufficient  grounds,  to  a  child  whom  they  had 
 brought  for  baptism.  Calvin,  not  being  able  to  remedy  these 
 evils,  bore  them  with  Christian  resignation,  fortitude,  and 
 invincible  patience.  But  another  new  evil  attacked  the 
 church  of  Geneva  at  this  time.  Jerome  Bolsec,  late  a  Car- 
 melite monk  at  Paris,  was  the  occasion  of  this  confusion  : 
 who,  having  laid  aside  the  habit  a  few  years  before,  retained 
 the  spirit  and  character  of  a  monk.  He  fled  from  Paris,  and 
 was  banished  from  the  court  of  the  Duchess  de  Ferrara,  who 
 had  been  deceived  by  him,  and  having  been  made  physician 
 in  the  space  of  three  days,  paid  a  visit  to  Geneva.  Being 
 held  in  no  repute  among  learned  physicians,  he  aimed  to 
 establish  his  credit  as  a  divine,  by  beginning  to  prate  some- 
 
JOHN    CALVIN.  35 
 
 thing  privately  concerning  the  falsehood  and  absurdity  of 
 predestination,  and  afterwards  in  the  church.  Calvin  at  first 
 was  content  with  refuting  him,  and  used  mild  remon- 
 strance, but  afterwards,  by  private  conversation,  our  reformer 
 endeavoured  to  correct  his  errors.  But  Bolsec,  whether  ex- 
 cited by  monastic  ambition,  or  goaded  on  by  the  seditious, 
 who  had^  been  seeking  for  some  one  to  attack  Calvin,  on  the 
 16th  of  October,  when  the  preacher  was  explaining' in  the 
 church  the  following  passage:  **  He  that  is  of  God  heareth 
 God's  words ;  ye  therefore  hear  them  not  because  ye  are' not 
 of  God,"  (John  viii.  47,)  openly  dared  to  support  free  will, 
 and  the  foreknowledge  of  works,  for  the  purpose  of  subvert- 
 ing the  decree  of  eternal  predestination,  which  is  superior  in 
 order  to  all  causes.  He  attacked  the  true  doctrine  with  con- 
 tumelious language,  and  a  purely  seditious  arrogance ;  and 
 he  is  thoiight  to  have  done  this  with  greater  boldness,  because 
 he  considered  Calvin  to  be  absent,  as  Bolsec  did  not  happen 
 to  behold  him  in  his  usual  place.  He  was  indeed  absent  at 
 the  commencement  of  the  sermon,  but  as  he  came  in  after' 
 the  preacher  had  proceeded  with  his  subject,  he  had  re- 
 mained behind  some  of  the  rest  of  the  congregation.  When 
 the  discourse  of  the  monk  was  finished,  Calvin  suddenly  ap- 
 peared, and  though  he  evidently  spoke  without  premeditation, 
 displayed  on  this  occasion,  as  much  as  on  any  other,  his  great 
 talents  in  controversy.  Calvin  indeed  confuted  his  opponent 
 with  so  much  force,  adduced  so  many  passages  from  Scrip- 
 ture, so  many  quotations  in  particular  from  St.  Augustin,  and, 
 finally,  so  many,  and  such  weighty  arguments,  that  all,  ex- 
 cept the  monk  himself,  with  his  shameless  front,  blushed 
 exceedingly  for  the  daring  assailant.  He  was  seized  by  a 
 magistrate  in  the  congregation,  who  was  empowered  for  that 
 purpose,  dismissed  the  assembly,  and  committed  to  prison  as 
 a  seditious  offender.  In  short,  the  cause  was  discussed  in 
 various  disputations  ;  the  senate  requested  the  judgment  of 
 the  Swiss  churches,  expelled  him  from  the  city,  after  being 
 publicly  condemned  for  sedition  and  downright  Pelagian- 
 d2 
 
36  THE    LIFE    OF 
 
 ism,  and  threatened  to  inflict  corporal  punishment,  if  they 
 should  again  apprehend  him  either  in  the  city  or  its  territory. 
 Bolsec  retired  into  a  neighbouring  city,  where  he  caused 
 many  and  great  disturbances  ;  and  having  been  twice  driven 
 from  the  Canton  of  Berne,  he  went  first  to  Paris,  and  then 
 to  Orleans,  canvassing  for  the  charge  of  the  ministry  among 
 the  French  churches,  which  he  expected  would  continue 
 tranquil,  affecting,  by  strange  arts,  repentance  for  his  con- 
 duct, and  expressing,  of  his  own  accord,  a  desire  to  be  recon- 
 ciled with  the  church  of  Geneva.  When  he  appeared  as  if 
 really  prepared  thus  to  act,  the  persecution  of  the  protestant 
 churches,  contrary  to  his  expectations,  alarmed  him,  and, 
 resuming  the  study  of  medicine,  he  openly  forsook  the  pro- 
 testants,  and  returned  to  the  popish  profession,  having 
 abandoned  also  his  wife  to  the  canons  of  Autun,  and  became 
 a  gross  railer  against  the  truth,  which  practice  he  still  con- 
 tinues in  that  city.  But  the  College  of  Ministers  at  Geneva, 
 in  a  public  meeting,  asserted  the  true  doctrine  of  predestina- 
 tion, and  approved  the  statement  afterwards  given  of  it  by 
 Calvin  in  a  treatise  published  on  that  subject.  Satan,  by 
 these  disputes,  was  the  occasion  of  so  much  light  being 
 thrown  upon  this  article  of  our  faith,  involved  before  in  very 
 great  obscurity,  that  it  has  been  made  clear  and  evident  to 
 all  but  the  friends  of  contention. 
 
 In  the  following  year  it  appeared  more  certain  what  such 
 a  flame  the  impure  Bolsec  had  raised,  although  condemned 
 by  the  common  judgment  of  so  many  churches.  For  the 
 difficulty  of  a  question,  which  had  not  yet  been  sufficiently  ex- 
 plained by  the  greater  part  of  the  ancients,  and  the  discussion 
 of  which  had  not  always  ended  in  the  same  conclusion,  excited 
 in  a  peculiar  manner  inquisitive  minds  to  investigate  this 
 important  point.  The  factious  also  considered  this  to  be  an 
 excellent  opportunity  for  effecting  the  complete  subversion  of 
 all  order,  if  Calvin  could  only  be  expelled.  It  is  impossible 
 to  state  the  various  disputes  which  followed,  not  only  in  the 
 city,  but  in  every  quarter,  as  if  the  trumpet  was  sounded  by 
 
JOHN    CALVIN.  37 
 
 Satan  himself.  For  though  the  ministers  of  the  principal 
 churches  beautifully  harmonized,  there  were,  however,  some 
 of  the  neighbouring  churches  of  Berne,  which  threatened  to 
 enter  into  controversy  with  Calvin,  as  if  he  made  God  the 
 aiithor  of  sin,  evidently  forgetting  that  Calvin  had  long  ago 
 professedly  refuted  this  very  destructive  opinion,  in  his  trea- 
 tise against  the  libertines.  At  Basle  also  the  good  and  simple 
 man,  Castellio,  the  greatest  part  of  whose  conduct  was  marked 
 by  secrecy,  supported  Pelagianism  with  considerable  open- 
 ness. Even  Melancthon  himself  had  commenced  writing  on 
 these  subjects  in  such  a  manner,  that  notwithstanding  he  had 
 expressly  before  this  period  subscribed  to  Cahdn's  book 
 against  Pighius,  yet  some  thought  he  pointed  to  the  ministers 
 of  Geneva,  as  if  they  were  introducing  a  stoical  fate.  I 
 wholly  omit  mentioning  the  catholics,  who  now  again  re- 
 peated the  same  calumnies,  which  had  been  a  thousand  times 
 refuted.  These  circumstances  necessarily  distressed  Calvin's 
 mind  with  much  greater  keenness,  because,  occasionally  dur- 
 ing that  period,  the  power  of  error  had  been  so  great,  that 
 in  some  parts  public  authority  seemed  to  interpose  for  pre- 
 venting the  ministers  to  declare  the  truth. 
 
 Nor  was  this  a  controversy  finished  in  a  few  years :  but, 
 first  of  all,  the  good  hermit,  Troillet,  already  mentioned,  came 
 forth  this  very  year  to  enter  the  field  of  controversy  with 
 Calvin,  who  some  time  before,  after  being  rejected  as  an 
 unsuccessful  candidate  for  the  ministry,  had  become  a  lawyer, 
 and  the  patron  of  the  factious.  This  cause  was  discussed 
 on  both  sides  before  the  senate  with  considerable  warmth. 
 Calvin  defended  his  doctrine  by  the  sole  authority  of  truth, 
 while  his  opponent  conducted  the  discussion,  supported  by 
 the  impudence  and  the  favour  of  the  abandoned.  The  truth 
 was  victorious  ;  and  the  writings  of  Calvin,  which  is  a  strik- 
 ing fact,  were  even  recognized  as  orthodox  and  pious  by  the 
 suffrages  of  his  opponents. 
 
 We  must  not  conceal  the  repentance  of  this  Troillet  some 
 few  years  after,  who,  on  his  death-bed,  sent  for  Calvin,  with 
 
38  THE    LIFE    OF 
 
 great  earnestness,  as  a  witness,  to  inform  him  that  he  could 
 not  die  with  peace  of  conscience,  unless  he  was  reconciled  to 
 him  before  he  departed.  He  confessed  in  what  an  unworthy 
 manner  he  had  carried  on  his  attack  against  Calvin,  who  not 
 only  paid  him  every  attention,  but  with  the  greatest  kindness 
 raised  and  comforted  his  drooping  spirit,  and  confirmed  his 
 faith  until  his  dying  hour. 
 
 But  the  year  1553,  the  wickedness  of  the  seditious  hasten- 
 ing  to  a  close,  was  so  very  turbulent,  that  both  church  and 
 state  were  brought  into  extreme  danger.  They  made  so  great 
 a  progress  by  threats  and  clamour,  the  virtuous  part  of  the 
 society  enjoying  no  liberty  in  consequence  of  the  great  num- 
 ber of  the  seditious,  as  to  disannul  the  ancient  edicts  for 
 electing  and  appointing  senators,  which,  by  the  kind  favour 
 of  God,  afforded  an  argument  for  the  virtuous,  to  adopt  after- 
 wards such  an  improvement  in  their  councils,  as  secured 
 more  completely  their  own  rights.  They  expelled  some  from 
 the  senate,  deprived  all  foreign  refugees  of  their  arms,  under 
 the  pretence  of  fear,  and  allowed  them  only  the  use  of  swords 
 when  they  went  into  the  country.  Every  thing  seemed  to  be 
 in  a  state  of  preparation  for  accomplishing  the  plans  of  the 
 seditious,  since  all  was  subject  to  their  power. 
 
 Satan  then  presented  another  occasion  for  exciting  dis- 
 turbance. For  that  real  enemy  of  the  Sacred  Trinity,  or 
 rather  of  all  true  deity,  and  therefore  a  monster  formed  from 
 all  kinds  of  the  most  absurd  and  impious  heresies  which 
 had  formally  taken  possession  of  the  human  mind,  Michael 
 Servetus,  after  wandering  as  a  physician  for  some  years  in 
 various  parts  of  Europe,  under  the  feigned  name  of  Villano- 
 vanus,  disseminated  his  blasphemies  at  Vienne,  in  a  thick 
 volume.  Arnollet,  of  Lyons,  was  printer,  and  William  Gueret, 
 corrector,  as  it  is  termed,  of  the  press,  who  was  long  ago 
 devoted  to  the  seditious  at  Geneva,  and  a  few  months  before 
 left  that  city  for  Lyons,  to  avoid  the  punishment  to  which 
 he  was  exposed,  on  account  of  fornication  and  other  crimes. 
 Servetus,  after  publishing  this  work,  abounding  with  bias- 
 
JOHN    CALVIN.  39 
 
 pbemies,  on  account  of  which  he  had  been  iniprisoned  at 
 Vienne,  whence,  by  contrivances,  with  which  I  am  wholly 
 unacquainted,  he  afterwards  escaped,  now  came,  under  un- 
 favourable auspices,  to  Geneva,  with  an  intention  of  going 
 to  some  more  distant  place,  if  the  providence  of  God  had  not 
 so  arranged  that  he  was  cast  into  prison  by  one  of  the  magis- 
 trates ;  who  was  informed  of  his  being  in  that  city  by  Calvin, 
 who  recognized  him  soon  after  his  arrival,  having  been  well 
 acquainted  with  Servetus  long  before.  A  book  was  published, 
 where  a  very  full  account  may  be  met  with  of  the  contro- 
 versies then  discussed,  and  of  the  importance  of  the  subjects 
 examined.  The  result  of  the  whole  was,  that  this  ruined 
 character,  in  whose  ear  it  was  thought  one  of  the  seditious, 
 being  assessor  with  the  prsetor,  whispered  advice  calculated 
 to  harden  the  mind  of  the  prisoner  in  his  sins,  was  betrayed 
 by  his  own  vain  confidence,  and  condemned  for  impiety  and 
 an  infinite  number  of  blasphemies,  according  to  the  sentence 
 even  of  all  the  Swiss  churches.  This  unhappy  person  was 
 burned  alive,  without  manifesting  the  least  mark  of  repent- 
 ance, on  the  27th  of  October. 
 
 Farel  was  so  broken  down  with  disease  this  year,  that  he 
 was  left  by  Calvin,  who  had  come  to  visit  him  at  Neuchatel, 
 apparently  in  dying  circumstances.  He  was,  however,  after- 
 wards restored,  contrary  to  all  expectations,  and  continued  to 
 comfort  and  refresh  the  church.  This  year  was  hitherto  evi- 
 dently spent  by  us  in  an  alternation  of  hope  and  fear,  but  the 
 grief  we  experienced  was  followed  by  the  feelings  of  joy. 
 
 For  while  the  proceedings  were  going  on  in  the  case  of  Ser- 
 vetus, Bertelier,  one  of  the  factious,  a  man  of  the  most 
 abandoned  impudence,  who  had  been  forbidden  the  Lord's 
 table  by  the  presbytery  on  account  of  his  many  crimes, 
 entered  the  senate,  and  petitioned  them  to  authorize  the  ab- 
 rogation of  his  sentence.  Had  this  request  been  granted,  all 
 the  bonds  of  church  discipline  would  undoubtedly  have  been 
 broken,  and  all  church  order  immediately  dissolved.  Calvin, 
 therefore,  with  great  earnestness  and  boldness,  in  the  name 
 
40  THE    LIFE    OF 
 
 of  the  presbytery,  opposed  it,  and  proved  that  the  magis- 
 trate ought  to  be  the  avenger,  not  destroyer  of  the  sacred 
 laws,  and  he  neglected  nothing  which  so  momentous  a  dis- 
 pute required.  The  false  clamours  of  those,  who  asserted 
 that  the  presbytery,  in  some  cases,  usurped  the  power  of  the 
 magistrates,  triumphed  ;  and  a  resolution  was  passed,  on  the 
 question  being  brought  before  the  grand  council  of  two 
 hundred,  that  the  final  decision,  on  aU  cases  of  excommu- 
 nication, should  be  vested  in  the  senate,  with  a  power  to  ab- 
 solve such  as  they  thought  fit.  Agreeable  to  this  decision, 
 Bertelier  secretly  obtained  letters  abrogating  his  sentence, 
 and  confirmed  by  the  seal  of  the  state,  from  the  senate, 
 which  did  not  at  that  time  direct  its  attention  to  the  careful 
 investigation  of  this  subject.  Perrin,  and  his  faction,  ex- 
 pected that  Calvin  would  either  disobey  the  orders  of  the 
 senate,  and  thus  sink  under  popular  tumidt,  or,  if  he  obeyed 
 them,  all  the  authority  of  the  presbytery,  and  with  it  the 
 powerful  restraints  upon  the  wicked,  would,  without  difii- 
 culty,  be  afterwards  broken  for  ever.  But  Calvin,  having 
 received  notice  of  this  resolution  only  two  days  before  the 
 administration  of  the  supper,  as  usual,  in  September, 
 uttered,  during  the  sermon,  with  uplifted  hands,  and  in  a 
 solemn  tone,  many  severe  denunciations  against  the  profaners 
 of  mysteries,  whose  sacred  character  he  described ;  and, 
 "  for  my  own  part,"  said  he,  (after  the  example  of  Chrysos- 
 tom,)  *'  I  will  rather  suffer  myself  to  be  slain,  than  allow  this 
 hand  to  stretch  forth  the  sacred  things  of  the  Lord  to  those 
 who  are  lawfully  condemned  as  despisers  of  God."  This 
 voice,  wonderful  to  state,  produced  such  an  effect,  even  upon 
 his  unbridled  enemies,  that  Perrin  immediately  gave  secret 
 orders  to  Bertelier,  not  to  present  himseK  at  the  table,  and 
 the  sacred  mysteries  were  celebrated  with  a  surprisingly  pro- 
 found silence,  and  under  a  solemn  awe,  as  if  the  Deity  him- 
 self had  been  visible  among  them.  But,  after  dinner,  in  the 
 course  of  his  explaining  that  remarkable  passage  in  the  Acts 
 of  the  Apostles,  where  Paul  bids  farewell  to  the  church  of 
 
JOHN    CALVIN.  41 
 
 Ephesus,  Calvin  protested  that  he  was  not  the  man  who 
 either  himself  knew  any  thing  about  resisting  magistrates,  or 
 taught  others  to  do  so,  and  exhorted,  at  considerable  length, 
 the  people  to  persevere  in  the  doctrine  which  they  had  heard. 
 And  in  conclusion,  as  if  it  was  the  last  sermon  he  would 
 preach  at  Geneva,  he  said,  "  Since  affairs  are  in  such  a 
 state,  permit  me  also,  brethren,  to  apply  to  you  the  language 
 of  the  apostle,  I  commend  you  to  God  and  to  the  word  of 
 his  grace."  These  words  struck  his  abandoned  enemies 
 dumb,  in  a  surprising  manner,  and  the  good  were  more  se- 
 riously confirmed  and  admonished  of  their  duty.  Calvin,  the 
 next  day,  accompanied  by  his  colleagues  and  the  presbytery, 
 deliberately  demanded  of  the  senate,  and  the  council  of  two 
 hundred,  that  their  case  should  be  determined  by  the  people 
 themselves,  since  the  law,  whose  abrogation  was  then  under 
 consideration,  had  been  made  by  the  people. 
 
 The  opinions  of  these  two  ruling  bodies  were  changed  after 
 such  observations,  and  it  was  resolved  that  the  decree  of  the 
 two  hundred  should  be  suspended,  the  four  reformed  states 
 of  Switzerland  consulted,  and  no  alteration  in  the  mean  time 
 should  take  place  in  the  existing  laws.  Thus  the  storm 
 being  broken  rather  than  quelled,  the  leaders  of  the  faction 
 endeavoured,  from  the  occurrence  of  particular  circumstances, 
 to  make  it  fall  upon  the  head  of  Farel,  which,  contrary  to  all 
 expectation,  had  been  averted  from  that  of  Calvin.  For 
 Farel,  who  had  suffered  so  severely  from  a  violent  disease  in 
 the  month  of  March,  visited  Geneva  as  soon  as  the  restora- 
 tion of  his  health  allowed.  In  his  sermon,  relying  on  the 
 justice  of  the  cause,  on  his  age,  and  former  influence,  he 
 reproved,  with  great  keenness,  the  supporters  of  faction. 
 They  complained  loudly  that  Farel  had  done  them  a  serious 
 injury,  and  on  his  return  to  Neuchatel  they  procured  letters 
 from  the  senate  to  the  government  of  that  state,  for  the  purpose 
 of  allowing  Farel  to  be  summoned  to  Geneva,  and  to  answer 
 for  himself  on  the  day  appointed.  Farel  came,  and  was  ex- 
 posed to  considerable  danger  from  the  factious,  who  cried 
 
42  THE    LIFE    OF 
 
 out,  that  he  ought  to  be  thrown  into  the  Rhone  for  his  con- 
 duct. A  prudent,  discreet,  courageous  young  man,  in  the 
 first  place,  frequently  warned  Perrin  to  use  every  exertion 
 that  the  common  father,  as  it  were,  of  the  city,  might  not 
 suffer  any  injury.  He  was  afterwards  joined  by  one  of  his 
 companions,  another  young  man  of  integrity,  who  advised 
 such  as  were  friends  of  good  order  what  measures  they  ought 
 to  adopt.  The  concourse  of  a  great  part  of  the  city  took 
 place  when  Farel  seated  himself  in  the  court.  His  accusers, 
 astonished  at  this  circumstance,  and  being  now  anxious  for 
 their  own  personal  safety,  earnestly  entreated  for  the  ac- 
 quittal of  Farel,  after  an  audience  had  been  given  him. 
 Thus  nearly  the  whole  of  the  year  was  spent  against  the 
 wicked,  in  contending  either  for  good  doctrine,  or  wholesome 
 discipline.  The  result  was  everyw^here  prosperous,  if  we 
 except  the  wound,  which  not  only  England,  but  all  Christian 
 churches,  suffered  in  the  death  of  the  most  pious  King  Ed- 
 ward the  6th,  who  was  cut  off  in  the  flower  of  youth. 
 
 Calvin  was  so  intent  upon  his  studies  during  this  year,  as 
 to  publish  his  excellent  Commentaries  on  John.  We  may 
 here  declare,  and  I  heartily  wish  it  were  without  cause  con- 
 cerning Servetus,  what  the  ancient  fathers  of  the  church, 
 taught  by  experience,  wrote  of  these  two  monsters,  Paul  of 
 Samosata,  and  Arius  of  Alexandria,  that  they  commenced 
 conflagrations,  which  afterwards  set  on  fire  nearly  all  the 
 churches  of  the  Christian  world.  Servetus  was  justly  pu- 
 nished at  Geneva,  not  as  a  sectary,  but  as  a  minister,  made 
 up  of  nothing  but  impiety  and  horrid  blasphemies,  with  which, 
 by  his  speeches  and  writings,  for  the  space  of  thirty  years,  he 
 had  infected  both  heaven  and  earth.  Even  now  it  is  im- 
 possible to  state  how  much  he  has  increased  the  rage  of 
 Satan,  since  the  flame,  raised  by  him,  first  seized  upon  Poland, 
 then  Transylvania  and  Hungary,  and  would  to  God  it  had 
 not  extended  even  farther.  Servetus  may  justly  be  considered 
 as  having  uttered  a  prediction,  with  a  spirit  evidently  satanic, 
 when  he   selected   the    following   sentence,  with  the   same 
 
JOHN    CALVIN.  43 
 
 feelings  of  conscience  that  dictated  all  his  other  writings,  as 
 a  frontispiece  to  his  book,  which  is  true,  if  the  particle  with, 
 not  against,  be  used :  "  Great  war  took  place  in  heaven, 
 Michael  and  his  angels  lighting  with  the  dragon." 
 
 The  ashes  of  this  unhappy  man  were  scarcely  cold,  when 
 the  question  was  discussed  concerning  the  punishment  of 
 heretics.  Some  thought  it  right  to  restrain  within  due 
 bounds,  but  not  to  punish  heretics  with  death ;  others  de- 
 termined to  leave  them  to  the  judgment  of  God,  from  a  con- 
 viction that  the  word  of  truth  is  not  suflSciently  clear  on 
 heresy,  and  that,  according  to  the  practice  of  the  Academi- 
 cians, different  sentiments  may  be  entertained  by  both  sides 
 concerning  all  the  articles  of  religion :  even  some  good 
 men  supported  this  opinion,  fearing  lest,  by  adopting  con- 
 trary sentiments,  they  should  appear  to  inflame  the  cruelty 
 of  tyrants  against  the  pious.  The  principal  supporters  of 
 this  sentiment  were  Castellio  and  Lelius  Socinus,  the  former 
 in  a  more  secret  manner,  the  latter  with  greater  boldness. 
 Socinus,  in  his  preface  for  perverting  the  Holy  Bible,  has 
 evidently  studied  to  destroy  the  manifest  authority  of  the 
 divine  word,  and  has  expressly  stated  in  his  notes  to  the 
 First  Epistle  to  the  Corinthians,  for  the  purpose  of  with- 
 drawing our  attention  from  the  written  word  as  imperfect, 
 that  Paul  had  taught  some  of  his  perfect  disciples,  vnth 
 whom  I  am  wholly  unacquainted,  a  certain  more  profound 
 system  of  divinity  than  what  he  has  delivered  to  us  in  the 
 Scriptures. 
 
 Calvin,  in  the  beginning  of  1554,  published  a  copious 
 refutation  of  the  doctrine  of  Servetius,  which  was  subscribed 
 by  all  his  colleagues,  and  assigned  reasons  why,  and  to 
 what  extent,  after  a  proper  legal  investigation,  heretics  ought 
 to  be  punished  by  the  magistrates.  This  refutation  was  an- 
 swered in  the  name  of  one  Martin  Bellius,  who  was  Castellio 
 himself,  though  he  afterwards  denied  it  on  oath,  in  a  con- 
 fused work,  formed  out  of  extracts  from  the  corrupted  writings 
 of  pious  doctors,  and  from  the  manuscripts  of  certain  un- 
 
44  THE    LIFE    OF 
 
 known  fanatics.  They  forged  the  name  of  the  city  where, 
 they  falsely  pretended,  this  confused  treatise  had  been  pub- 
 lished, and  inserted  it  in  the  preface.  I  afterwards  returned 
 an  answer  to  this  work,  which  contained  not  only  the  error 
 already  mentioned,  but  many  blasphemies,  with  a  [view  to 
 free  Calvin  from  the  troublesome  interruption  he  would  have 
 experienced  in  the  prosecution  of  works  of  greater  import- 
 ance, especially  in  writing  his  very  learned  commentaries  on 
 Genesis,  and  also  in  his  unwearied  labours  for  warding  off 
 other  dangers,  hereafter  to  be  stated,  by  which  the  church 
 was  threatened.  For  the  factious  persisted  in  their  innova- 
 tions ;  and  though,  on  the  2d  of  February,  an  amnesty  was 
 again  ratified  in  the  presence  of  the  senate  with  a  solemn 
 promise,  yet  they  daily  increased  in  wickedness.  Calvin 
 continued  to  be  very  much  occupied,  while  he  laboured  by 
 his  usual  reproofs  to  recal  the  abandoned  to  habits  of  virtue, 
 and  to  confirm  the  good  against  the  vile  conduct  of  the 
 wicked  :  for  they  had  advanced  to  such  a  dreadful  height 
 of  vice,  as  to  parody  the  word  of  God  itself  in  obscene 
 songs,  and  to  knock  down,  and  sometimes  even  to  plunder, 
 foreigners,  whom  they  met  in  the  evening.  They  called  in 
 also  the  private  and  special  assistance  of  Bolsec,  Castellio, 
 and  certain  other  characters,  who  forsooth  displayed  great 
 anxiety  about  the  truth,  for  the  purpose  of  renewing  the  con- 
 troversy concerning  predestination.  They  were  not  satisfied 
 with  disseminating  that  famous  anonymous  work,  replete  vrith 
 calumny,  in  which  Calvin,  the  faithful  servant  of  God,  was  re- 
 viled in  a  very  surprising  manner  ;  but  Castellio  sent  another 
 Latin  work  to  be  published  secretly  at  Paris,  which  I  after- 
 wards answered,  and  Calvin  himself  refuted  some  foolish 
 absurdities  of  the  same  argument  comprehended  in  certain 
 articles. 
 
 Calvin  was  at  this  time  occupied  with  the  care  of  the  nu- 
 merous strangers,  who  had  been  obliged  to  quit  England, 
 some  of  whom  had  retired  to  Vezel,  others  to  Embden,  and 
 the  rest  to  Franckfort,  who  all  frequently  solicited  his  advice. 
 
JOHN    CALVIN.  45 
 
 He  was  much  distressed  by  the  audacity  of  certain  pastors, 
 belonging  to  the  French  church  at  Strasburg,  formerly  founded 
 by  him,  who  were  supported  by  the  secret  favour  and  assist- 
 ance of  some  of  their  colleagues. 
 
 The  great  labours  in  which  Calvin  was  engaged  this  year, 
 for  the  interests  of  various  churches,  appear  from  his  nu- 
 merous letters,  by  which  he  induced  many  princes  to  embrace 
 the  gospel,  and  confirmed,  with  very  great  advantage,  many 
 of  his  brethren,  either  exposed  to  the  most  imminent  danger 
 of  their  lives,  or  confined  in  chains. 
 
 We  have  already  spoken  of  the  published  harmony  of  the 
 doctrine  of  the  sacraments  among  all  the  Swiss  and  Grison 
 churches,  which  afforded  great  joy  to  the  learned  and  good 
 of  all  denominations.  This  harmony  displeased  the  spirit  of 
 error,  with  whose  power  we  are  already  well  acquainted. 
 He  easily  got  one  Joachim  Westphal  to  stir  up  the  covered 
 embers,  who,  having  sounded  the  tocsin,  was  supported  by 
 Heshusius,  then  minister  of  the  word  of  God,  and  now  made 
 a  bishop,  of  whom  we  shall  afterwards  give  a  more  full  ac- 
 count. Calvin  published,  at  that  time,  an  explanation  of 
 this  harmony,  which,  in  proportion  as  it  excited  the  furious 
 indignation  of  these  writers,  proved  more  highly  useful  to 
 all  the  lovers  of  truth. 
 
 The  following  year,  by  the  wonderful  kindness  of  God, 
 produced  a  desired  rest  for  the  church  and  state  of  Geneva 
 from  its  domestic  contentions.  The  factious  ruined  them- 
 selves in  consequence  of  the  timely  detection  of  a  dreadful 
 conspiracy,  by  the  petulance  and  audacity  of  certain  di'unk- 
 ards  concerned  in  it ;  some  of  them  were  condemned  to  a 
 capital  punishment,  and  others  left  their  native  country. 
 And  although  they  harassed  the  city  for  a  considerable  space 
 of  time  afterwards,  yet  all  shared  at  last  a  shameful  death  ; 
 and  in  this  way  exhibited  a  singular  example  of  the  late,  but 
 just  judgment  of  God.  The  republic  was  thus  freed  from 
 these  pests  of  society ;  and  God  conferred  another  bless- 
 ing by  the  answer  of  the   four  Swiss  states,  which  was  re- 
 
46  THE    LIFE    OF 
 
 turned  a  short  time  before  this  event,  whose  opinion  the 
 senate  had  determined  to  take  the  preceding  year,  as  already 
 stated,  concerning  the  discipline  of  the  church  of  Geneva. 
 All  the  edicts  of  church  government,  contrary  to  the  expecta- 
 tion of  the  factious,  were  ratified,  and  confirmed  by  the 
 unanimous  suffrages  of  the  citizens. 
 
 Calvin  was  not  left  without  occasion  for  strenuous  ex- 
 ertions, as  in  foreign  affairs  he  took  great  pains  in  promoting 
 the  establishment  of  the  churches  in  Poland,  according  to 
 the  will  of  the  king.  The  dreadful  tempest  excited  on  the 
 change  of  government  in  England,  hurried  away  to  heaven, 
 along  with  innumerable  others  in  that  country,  those  three 
 bishops  and  martyrs  of  unrivalled  piety — Hooper,  Ridley, 
 and  Latimer,  and  at  length  the  great  Cranmer,  Archbishop 
 of  Canterbury.  Calvin  was  very  much  employed  in  comfort- 
 ing his  French  brethren  in  bonds,  and  especially  the  five 
 martyrs  of  most  distinguished  bravery,  who  were  burned  in 
 the  most  cruel  manner  at  Cambray. 
 
 But  the  ashes  of  Servetus  began  again  to  spring  up  afresh 
 at  home,  whose  blasphemies  were  favoured  by  Matthew  Gri- 
 baldo,  an  eminent  lawyer,  who  had  accidentally  come  to 
 Geneva,  as  Fargias,  a  village  in  the  neighbourhood  of  that 
 city,  belonged  to  him.  Calvin,  on  being  introduced  to  him 
 by  certain  Italians,  among  whom  he  had  been  a  teacher  at 
 Padua,  refused  to  give  him  the  right  hand  of  fellowship,  un- 
 less they  were  agreed  about  the  first  article  of  Christian  faith, 
 the  sacred  Trinity,  and  the  divinity  of  Christ.  Such  conduct 
 left  no  room  for  exhortations  or  arguments,  and  he  in  re- 
 ality experienced  afterwards,  what  Calvin  even  then  pre- 
 dicted, that  the  dreadful  judgment  of  God  was  impending 
 over  him  for  his  obstinate  impiety.  He  first  escaped  from 
 Tubingen,  where  he  had  been  introduced  by  the  kindness  of 
 Virgerius  ;  and  was  afterwards  taken  at  Berne,  where  he 
 renounced  his  heresies,  in  order  to  escape  the  dangers  by 
 which  he  was  threatened.  He  afterwards  returned  to  his 
 former  principles,  and  became  the  supporter  and  guest  of 
 
JOHN    CALVIN.  47 
 
 Gentilis,  to  whose  conduct  -we  shall  on  another  occasion 
 revert.  He  at  last  died  of  the  plague,  by  which  he  was  sud- 
 denly seized,  and  thus  escaped  the  punishment  prepared 
 for  him. 
 
 Another  circumstance  prevented  Calvin  from  experienc- 
 ing uninterrupted  joy  this  year.  A  faction  arose  of  a  few 
 neighbouring  ministers,  who  were  of  their  own  accord  op- 
 posed to  Calvin,  and  under  the  influence  of  Bolsec.  These 
 persons,  though  of  infamous  characters,  thinking  to  acquire 
 reputation  by  attacking  so  illustrious  an  adversary,  accused 
 him,  in  scurrilous  language,  of  making  God  the  author  of 
 sin,  because  he  taught  that  nothing  is  exempted  from  the 
 eternal  providence  and  appointment  of  God.  Calvin  despised 
 at  first  these  calumnies  to  which  we  have  already  alluded,  but 
 compelled  at  last  by  their  railings,  solicited  permission  to 
 repair  to  Berne,  accompanied  by  envoys  from  the  republic,  to 
 maintain  the  cause  of  truth  before  the  inhabitants  of  that 
 city.  After  advocating  his  cause,  Castellio  was  banished 
 with  infamy  from  the  territory  of  Berne,  and  Bolsec  was  also 
 ordered  to  depart;  nor  did  they  think  it  then  necessary  to 
 draw  up  any  definite  articles  on  the  subject  discussed,  since 
 the  Lord  himself  took  his  own  plans  for  supporting  the  in- 
 terests of  his  church.  Calvin  would  otherwise  have  appeared 
 to  have  gained  his  object  by  authority  or  favour,  which  was 
 subsequently  supported  by  the  voluntary  confession  of  his  op- 
 ponent. For  all  these  calumnies  soon  afterwards  vanished 
 into  smoke,  and  Andrew  Zebedee,  Calvin's  bitterest  accuser 
 on  this  occasion,  retracted  his  errors  on  his  death-bed,  after 
 Calvin's  decease,  having  sent  for  the  principal  citizens  of 
 Newburgh,  four  miles  distance  from  Geneva.  He  manifested 
 his  perfect  detestation  of  his  former  conduct,  by  ordering  all 
 his  own  papers  to  be  burned  before  his  eyes,  which  was  cer- 
 tainly a  better  decision  than  if  these  orders  had  been  issued 
 by  a  thousand  decrees  of  the  senate.  (/) 
 
 In  the  following  year,  Calvin,  in  consequence  of  his  im- 
 prudence, was  attacked  with  a  tertian  fever  when  preaching',- 
 
48  THE    LIFE    OF 
 
 and  obliged,  contrary  to  his  inclination,  to  leave  the  pulpit. 
 This  circumstance  gave  rise  to  many  false  reports,  which 
 were  so  acceptable  to  the  Roman  Catholics,  that  a  solemn 
 procession  was  held  at  Noyon,  his  native  city,  and  the  canons 
 returned  public  thanks  to  their  idols  for  the  death  of  our 
 reformer.  But  the  prayers  of  the  pious  prevailed,  and  Calvin 
 was  so  far  from  falling  a  victim  to  the  disease,  that  he  seemed, 
 as  it  were,  to  be  renewed  in  strength,  and  commenced  an 
 unusually  long  journey  to  Franckfort,  where  he  had  been  in- 
 vited for  the  purpose  of  terminating  the  disputes  of  the  French 
 church. 
 
 Calvin,  on  his  return  from  Franckfort,  though  something 
 impaired  in  his  health,  did  not  remit  his  daily  labours,  hav- 
 ing published,  the  following  year,  his  remarkably  learned 
 Commentaries  on  the  Psalms,  accompanied  with  a  very  va- 
 luable preface.  Part  of  this  year,  which  was  very  turbu- 
 lent, and  distinguished  for  tumults,  excited  by  some  factious 
 ministers,  and  by  the  very  great  price  of  wheat,  Calvin  de- 
 voted to  the  defence  of  the  truth  against  Joachim  Westphal. 
 After  Calvin  had  answered  Westphal,  in  consequence  of  his 
 continually  prating  on  this  subject,  I  engaged  in  the  con- 
 troversy myself  with  a  success,  by  the  grace  of  God,  that 
 leaves  me  no  cause  to  repent  of  the  part  I  took  in  this 
 question.  Then  also  the  calumnies  of  Castellio  against  the 
 eternal  providence  of  God,  which  he  had  circulated  without 
 afl&xing  his  name  to  the  work,  were  refuted  by  us  both. 
 
 The  news  of  the  very  dreadful  persecution  of  the  pro- 
 testants,  which  particularly  began  in  Paris,  where  the  con- 
 gregation in  James'  Street  was  seized,  assembled  for  cele- 
 brating the  Lord's  supper,  deeply,  and  in  an  especial  manner 
 affected  CaMn.  Nearly  eighty  of  them  were  seized,  (the  rest 
 escaping  by  means  of  the  darkness  of  the  night,)  and  dragged 
 to  prison  about  break  of  day,  with  much  reproachful  and 
 contumelious  language,  though  several  ladies  were  observed 
 among  them  of  the  first  quality.  The  courtiers,  and  circum- 
 stances of  the  times,  had  awakened  the  king's  anger  against 
 
JOHN    CALVIN.  49 
 
 the  protestants,  for  this  affliction  took  place  soon  after  the 
 news  had  arrived  of  the  defeat  of  the  French  at  St.  Quintin, 
 and  their  assemblies  were  held  at  night,  not  being  permitted 
 to  meet  in  the  day.  These  old  and  stale  calumnies,  formerly 
 invented  against  the  first  Christians,  were  again  revived  by 
 Demochares,  a  doctor  of  the  Sorbonne,  pretending  that  all 
 the  disasters  of  the  state  were  to  be  attributed  to  protestants 
 alone.  They  procured  also  false  witnesses  to  prove  that  the 
 putting  out  of  the  lights  was  followed  by  prostitution,  which 
 many  were  credulous  enough  to  believe. 
 
 Twenty-one  of  them  were  condemned  to  the  flames,  and, 
 as  only  seven  were  executed  at  a  time,  this  spectacle  was 
 exhibited  at  three  different  periods,  to  make  the  example 
 more  dreadful.  The  first  who  entered  the  flames  was  a  lady 
 of  rank,  w^ose  constancy,  and  that  of  other  six,  particularly 
 of  the  two  last  of  the  young  men  who  suffered,  was  truly 
 admirable. 
 
 This  storm  was  in  a  great  measure  assuaged,  by  detecting 
 the  calumny  of  the  doctors  of  the  Sorbonne,  though  even  this 
 did  not  silence  them,  by  the  mother  herself  appearing  before 
 the  judges  to  prove  the  chastity  of  her  captive  daughters. 
 An  excellent  treatise  was  likewise  published  by  a  very  learned 
 pastor,  residing  for  some  months  in  that  neighbourhood, 
 who  easily  refuted  all  the  falsehoods  in  circulation ;  and  the 
 earnest  intercession  of  an  embassy  from  the  German  princes, 
 procured  by  Calvin's  exertions  with  the  utmost  speed,  as- 
 sisted to  allay  this  storm  of  dreadful  persecution.  The  fol- 
 lowing year  shone  forth  with  great  happiness  upon  the  state 
 of  Geneva,  by  a  perpetual  alliance  between  the  inhabitants 
 of  Geneva  and  Berne,  contrary  to  the  expectation  of  such 
 as  had  been  banished  from  the  first  city.  Several  unpleasant 
 occurrences  from  other  quarters  diminished  this  happiness, 
 beside  the  last  abortive  efforts  of  the  exiles,  which  I  shall 
 wholly  pass  over. 
 
 The  persecution  abroad  was  rekindled  in  France,  and  the 
 most  mischievous  and  terrible  heresy  of  the  Tritheists,  re- 
 
50  THE    LIFE    OF 
 
 vived  from  the  ashes  of  Servetus,  by  Valentine  Gentilis,  a 
 native  of  Cosenza. 
 
 For  the  purpose  of  affording  assistance  to  those  suffering 
 from  persecution,  an  embassy  was  sent  to  the  princes  of  Ger- 
 many, with  letters  from  Calvin,  to  demand  their  intercession 
 in  the  calamities  of  the  church,  which  they  depicted  with 
 great  feeling.  Calvin  in  the  mean  time  strengthened  the 
 hands  of  the  persecuted,  by  keeping  up  a  constant  corres- 
 pondence with  them. 
 
 I  will  give  a  brief  statement  of  the  whole  proceedings  with 
 Gentilis,  and  an  account  of  the  death  of  this  monster.  For 
 the  whole  of  this  history  is  faithfully  related  in  part  by  Cal- 
 vin himself,  from  the  public  acts,  and  partly  by  Benedict 
 Aretius,  minister  at  Berne,  having  added  a  refutation  of 
 the  blasphemies  uttered  by  this  heretic.  All  these  treatises, 
 and  some  others  pertaining  to  the  same  subject,  were  pub- 
 lished in  this  city  in  the  1567th  year  of  our  Lord. 
 
 Shortly  after  the  death  of  Servetus,  GentiUs,  possessed  of 
 a  sagacious,  but  vacillating  and  sophistical  understanding, 
 meeting,  sometime  after  the  punishment  of  Servetus,  with 
 his  work,  and  its  refutation  by  Calvin,  easily  perceived  that 
 neither  the  phantasms  nor  ideas  of  Servetus  to  colour  the 
 heresy  of  Paul  of  Samosata,  nor  the  confusion  of  the  persons 
 MT.th  the  essence  introduced  by  Sabellius,  nor  the  fictitious 
 deity  of  Christ,  taught  by  the  impure  Arius,  could  be  recon- 
 ciled with  the  word  of  God.  Perceiving  also  that  the  views 
 given  us  in  Scripture,  with  regard  to  three  distinct  persons 
 in  one  essence,  are  above  our  comprehension,  he  did  not,  as 
 is  usual  with  such  characters,  submit  himself  to  the  wisdom  of 
 God,  but  was  satisfied  with  the  truth  of  such  opinions  as  were 
 agreeable  to  human  reason.  He  attributed  the  monarchy  and 
 supreme  authority  to  the  person  of  the  Father  alone,  whom 
 he  would  have  to  be  the  only  sovereign  God.  He  began 
 openly  to  avow  the  doctrine  of  essentiation,  namely,  the 
 propagation  of  essence,  and  as  there  were  three  persons,  so 
 there  must  be  three  numerically  distinct  essences,  that  is  to 
 
JOHN    CALVIN.  51 
 
 say,  three  Gods,  eternal,  almighty,  and  immense.  To  main- 
 tain this  heresy,  he  perverted,  with  matchless  impudence,  the 
 Scriptures,  and  the  council  of  Nice,  for  he  wholly  re- 
 nounced the  Athanasiah  Creed,  and  wrested  the  more  ancient 
 writers  of  the  church,  Ignatius,  Tertiillian,  Irenseus,  and 
 Lactantius,  to  support  his  opinions.  For  he  not  only  rejected 
 all  the  orthodox  divines,  followers  of  the  Nicene  council,  but 
 treated  them  with  scorn,  as  guilty  of  impiety.  This  blas- 
 phemy was  the  forerunner  of  others  concerning  the  hypos- 
 tatic union. 
 
 At  first  he  proposed  his  opinions  privately  among  a  few, 
 and  particularly  to  John  Paul  Alciat,  a  military  officer,  from 
 Milan,  and  George  Blandrata,  a  physician  of  Salusses,  pro- 
 fessing only  to  consider  it  as  a  subject  for  discussion.  But 
 the  presbytery  of  the  Italian  church  at  Geneva,  having  been 
 informed  of  this  circumstance,  convened  an  extraordinary 
 assembly,  at  which,  in  the  hearing  of  a  certain  number  of 
 senators  chosen  for  the  occasion,  and  of  all  the  ministers 
 and  elders,  the  reasons  adduced  in  support  of  that  doctrine 
 were  patiently  considered  by  Calvin,  and  refuted  from  the 
 word  of  God.  This  conference  induced  all  the  Italians  to  sign 
 the  orthodox  faith,  with  the  exception  of  six,  who  shortly 
 afterwards,  being  examined  separately,  subscribed  it  with 
 their  hands,  but  not,  as  the  event  proved,  with  their  hearts. 
 Gentilis,  i-eturning  to  his  former  habits  and  dispositions,  was 
 found  again  disseminating  the  same  blasphemous  opinions  ;  he 
 used  no  dissimulation  on  his  arrest,  and  had  as  long  and  as 
 frequent  an  audience  granted  him  as  he  desired.  At  last, 
 as  if  vanquished,  for  he  could  answer  Calvin  by  nothing 
 but  obstinacy,  he  feigned  an  incredible  repentance,  a  copy  of 
 which  is  yet  extant,  signed  by  his  own  hand.  To  be  brief, 
 he  openly  renounced  his  opinions  in  the  streets,  and  was  dis- 
 missed, after  taking  an  oath  that  he  would  not  leave  the  city. 
 But,  regardless  of  this  obligation,  he  soon  after  fled  to  Gri- 
 baldo  in  Savoy,  and  was  some  time  after  followed  by  Alciat 
 and  Blandrata.  These  two  last  retired  to  Transylvania  and 
 e2 
 
52  THE    LIFE    OF 
 
 the  adjoining  countries,  where  they  destroyed  the  faith  by 
 disseminating  their  heretical  opinions. 
 
 Gentilis,  the  judgment  of  God  even  then  hanging  over  him, 
 continued  with  Gribaldo,  since  they  both  despised  their  other 
 associates  for  want  of  learning  and  skill,  and  prepared 
 a  work  against  Athanasius  and  Calvin.  From  Savoy  he 
 went  to  Lyons,  where  he  had  it  printed,  and  dedicated  the 
 preface  to  the  prefect  of  Gez,  who  was  wholly  unacquainted 
 with  their  crimes.  He  was  afterwards,  I  know  not  how,  ar- 
 rested at  Lyons,  when,  on  acquainting  them  with  his  writing 
 against  Calvin,  he  was  dismissed,  as  one  who  had  deserved  weU 
 of  the  catholic  church.  From  thence  he  went  to  Moravia 
 tx>  visit  Blandrata,  Alciat,  and  others,  in  no  respects  better 
 than  himself.  When  he  could  not  agree  with  them,  because 
 the  greater  part  had  forsaken  Tritheism,  and  embraced  the 
 doctrines  of  Paul  of  Samosata,  he  returned  to  Savoy  to  his 
 friend  Gribaldo,  as  if  Christ,  by  his  own  hand,  were  drag- 
 ging him  to  punishment.  But  another  plague  had  taken  off 
 this  pest  of  the  church.  By  this  time  also  we  were  de- 
 prived of  Calvin.  After  this,  either  from  madness,  or 
 because  he  trusted  none  could  overcome  him  in  argument 
 since  CaMn's  death,  he  went  immediately  to  the  prefect  of 
 Gez,  whose  indignation  he  had  justly  merited.  On  recog- 
 nising Gentilis,  the  prefect  sent  him  to  Berne,  by  the  just 
 judgment  of  God,  to  plead  his  cause,  in  consequence  of  the 
 former  change  of  his  opinions,  when  he  was  convicted  of 
 perjuries  and  manifest  N\ickedness.  Every  effort  having  after- 
 wards been  used  to  restore  him  to  the  right  path,  without 
 success,  he  was  beheaded,  and  justly  punished  according  to 
 his  numerous  crimes.     Such  was  the  issue  of  this  affair. 
 
 And  even  now  there  are  not  wanting  many  excellent  ad- 
 vocates of  Christianity,  both  catholics  and  ubiquitarians,  who 
 dare  calumniate  CaMn  as  the  author  of  these  blasphemies, 
 nay,  as  one  who  had  opened  a  door  to  Atheism  and  Ma- 
 hometanism.  These  men,  sunk  in  ignorance,  were  altogether 
 unacquainted   with  the  fact,  that  Calvin  was  the  first,  and 
 
JOHN    CALVIN.  53 
 
 almost  the  only  person  in  our  time,  who  with  so  much  la- 
 bour proved  the  falsehood  and  error  of  these  blasphemies. 
 
 The  cardinal,  at  Paris,  by  whose  direction  the  king  trans- 
 acted all  the  affairs  of  state,  endeavoured  to  remove  trials  for 
 heresy  from  the  ordinary  judges  and  laymen,  to  the  triumvirate 
 of  cardinals.  The  parliament  of  Paris  opposing  this  plan, 
 more  by  divine  interference  than  any  human  exertions,  on  the 
 ground  of  the  cardinal  pleading  his  own,  not  Christ's  cause, 
 he  abandoned  the  whole  of  his  intended  wicked  scheme. 
 
 This  last  year  was  the  commencement   of  a  still  greater 
 source  of  grief  to  us,  for  Calvin  was  seized  with  a  quartan 
 fever  in  the  month  of  October,  and  the   result  of  our  ex- 
 perience  has  too  strongly  confirmed  the  prognostic  sentiments 
 of  our  physicians,  that  this  disease  is  fatal  to  men  of  ad- 
 vanced life.     For  though  the  duration  of  this  disorder  was 
 only  for  eight  months,  it  reduced  his  body,  thin  and  worn  out 
 with  labours  and  constant   exertions,  to  a  state  of  debility 
 from  which  he  never  afterwards  completely  recovered.     By 
 the  advice  of  his  physicians,  and  at  the  request  of  his  friends,      . 
 that  he  should  at  length  pay  some  regard  to  his  health,  he  ^ 
 necessarily  omitted  his  public  sermons  and  lectures  in  di- 
 vinity.    He  still  however  continued  to  devote  day  and  night 
 to   the  dictating  and  writing  of  various  letters  to    different 
 parts  of  Europe,  and  very  frequently  uttered  the  following 
 sentence  :    "  How  unpleasant  to  me  is  an  idle  life  !"  though 
 even  then  such  of  us  as  enjoyed  a  good  state  of  health,  might 
 justly  be  regarded  idlers  when  compared  with  him.     A  clear 
 proof  of  this  is  afforded  by  his  publishing  the  last  edition  ot 
 his  "  Institutes  of  the  Christian  Religion,"  both  in  the  Latin 
 and  French  languages.     He  this  year  published  rather  en- 
 tirely new  Commentaries  upon  Isaiah,  than  a  revision  of  his 
 former  labours  on  that  prophet,  as  they  had  been  given  to 
 the  world  by  Galar,  who  took  them  down  in  writing  from  the 
 lips  of  Calvin  when  lecturing  on  that  part  of  Script\ire. 
 
 The  following  year  was  distinguished  by  the  peace  of  Cha- 
 teau Cambresis,  and  the  alliance  concluded  between  two  of  the 
 
54  THE    LIFE    OF 
 
 most  powerful  kings  of  Europe,  Ferdinand  of  Spain,  and 
 Henry  2  of  France.  The  republic  of  Geneva  would,  per- 
 haps, have  been  destroyed  this  year,  had  not  the  plans  of 
 the  papists,  who  abused  the  unsuspecting  disposition  of 
 Henry,  been  pro^adentially  prevented.  Henry  undoubtedly 
 enacted  the  most  severe  laws  against  the  protestants,  and 
 imprisoned  some  of  the  senators,  who  contended  only  for 
 mildness  in  religious  affairs,  until  a  general  council  should 
 be  convened.  The  first  step  proposed  to  be  taken  for  the 
 destruction  of  Geneva  was  the  restoring  of  the  territory  of 
 Savoy  to  its  former  governor  the  duke.  Calvin,  though 
 feeble  in  body,  steadily  continued  his  labours  in  Geneva,  con- 
 firmed the  churches  most  severely  afflicted  by  such  a  trial, 
 together  with  all  the  brethren,  and  never  ceased  during  this 
 eventful  period,  to  solicit  aid  from  the  Lord  with  unremitted 
 and  importunate  supplications.  But,  behold  !  in  the  midst 
 of  this  terror,  whose  powerful  influence  extended  in  all  di- 
 rections, both  near  and  remote,  the  King  of  France,  in  pre- 
 paring for  the  celebration  of  the  nuptials  which  confirmed  the 
 peace,  received  a  mortal  wound  in  a  tournament,  inflicted  by 
 the  hand  of  the  prefect  of  the  royal  guards,  to  whom  the 
 king  had  a  short  time  before  given  orders  to  arrest  those 
 senators  who  pleaded  for  mild  treatment  in  religious  trans- 
 actions. The  following  conduct  of  Cardinal  Lorrain  showed 
 his  wish  to  appear  desirous  to  expiate  the  untimely  fate  of 
 King  Henry,  by  causing  Annes  du  Bourge  to  undergo  the 
 most  unjust  death  on  the  21st  of  December,  a  counsellor  of 
 the  most  extensive  learning,  a  senator  of  the  most  unshaken 
 integrity,  and  of  the  most  distinguished  holiness,  who  at  last 
 suffered  as  a  martyr  for  Christ. 
 
 Geneva,  however,  by  the  peculiar  favour  of  God,  during 
 that  very  period, — a  circumstance  almost  beyond  the  bounds 
 of  credibility,  as  if  the  Lord  had  again  repeatedly  caused  a 
 most  shining  light  to  arise  from  the  midst  of  the  thickest 
 darkness, — was  inspired  with  such  confidence,  that  in  the  very 
 year,  and  almost  moment,  when  those  powerful  princes  were 
 
JOHN    CALVIN.  55 
 
 conspiring  for  its  destruction,  the  inhabitants,  encouraged 
 by  Calvin,  erected  splendid  buildings  for  a  public  seminary. 
 Eight  masters  for  youth,  and  several  public  professors  of 
 Hebrew  and  Greek,  philosophy  and  divinity,  adorned  this 
 college.  It  was  dedicated  in  a  solemn  manner,  before  a  full 
 assembly  of  the  people,  in  the  first  church  of  that  city,  to 
 the  most  high  and  holy  God,  where  the  laws  which  related 
 to  the  object  of  this  most  useful  and  pious  institution, 
 and  its  perpetual  confirmation,  were  for  the  first  time  read 
 and  published. 
 
 In  the  following  year  Calvin  was  invidiously  accused  by 
 some,  of  having  excited  certain  leaders  against  Francis  2nd, 
 heir  of  the  kingdom  of  France,  in  the  disastrous  tumults 
 which  took  place  between  the  papists  and  protestants  at  Am- 
 boise.  Calvin,  however,  I  know  for  a  certainty,  had  never 
 been  made  acquainted  with  this  insurrection,  and  he  always 
 openly  disapproved,  in  conversation,  as  well  as  by  letters  sent 
 to  his  friends,  of  such  violent  attempts  on  the  part  of  the 
 reformed. 
 
 Francis  Stancarus,  of  Mantua,  as  if  Italy  was  doomed  to 
 be  ruinous  to  the  religious  prosperity  of  Poland,  began  this 
 year  to  propagate  the  opinion,  that  "  Christ  was  Mediator  only 
 according  to  the  flesh,"  and  to  accuse  aU  those  of  Arianism 
 who  said,  "  Christ  was  Mediator  in  his  divine  nature,"  as  if 
 the  supporters  of  this  doctrine  made  the  Son  inferior  to  the 
 Father.  Melancthon,  Peter  Martyr,  and  others,  refuted, 
 with  much  solidity  of  reasoning,  this  opinion,  and  calum- 
 nious view  of  Christ's  mediatorial  character.  On  the  ap- 
 plication of  the  Poles,  Calvin  also  at  that  time  exposed  in  a 
 very  brief,  but  nervous  manner,  the  fallacy  of  that  error. 
 He  at  the  same  time  foresaw  on  this  occasion,  what  afterwards 
 actually  happened,  that  some  inexperienced  vn-iters  on  this 
 controversy,  if  they  were  not  very  circumspect,  would,  from 
 a  zeal  to  refute  Stancarus,  be  in  danger  of  vindicating  the 
 heresy  of  the  Tritheists,  and  he  expressly  guarded  them 
 against  Blandrata,  and  his  followers,  who  had  adopted  this 
 
56  THE    LIFE    OF 
 
 view.  He  was  desirous  to  induce  them  to  maintain  the  belief 
 that  Christ  was  Mediator  in  both  natures,  without  multiplying 
 his  divinity.  This  advice,  however,  had  no  effect  on  such 
 as  were  determined  on  ruin. 
 
 At  this  time  also  the  Christian  brethren,  commonly  called 
 Waldenses  of  Bohemia,  proposed  certain  questions  to  Calvin 
 by  two  of  their  number  sent  to  visit  him.  He  satisfied  their 
 scruples,  as  was  meet  and  right,  in  a  kind  manner,  and  ex- 
 horted them  to  enter  into  a  close  union  with  the  othei^ 
 churches.  At  the  same  time  many  of  the  French  reformers, 
 after  the  death  of  Queen  Mary,  took  refuge  in  England,  re- 
 lying upon  the  striking  piety  and  humanity  of  her  most 
 serene  highness  Queen  Elizabeth.  The  emigrants,  with  the 
 consent  of  Edmund  Grindal,  Bishop  of  London,  requested  a 
 minister  should  be  sent  from  Geneva,  for  the  purpose  of 
 establishing  a  French  church  there  ;  and  Nicholas  Gallar  was 
 appointed  to  go  to  London  for  that  purpose. 
 
 At  the  conclusion  of  the  year  1560,  Francis  Second,  King 
 of  France,  died  very  suddenly,  and  at  the  very  moment  when 
 in  the  midst  of  general  despair,  the  protestants  of  that  king- 
 dom looked  only  to  God  for  help. 
 
 Scarcely  had  Charles  the  9th,  yet  a  child,  commenced  his 
 reign,  when  letters,  written  in  his  name,  were  brought  to 
 Geneva  by  a  herald,  in  which  he  complained,  that  persons, 
 sent  from  that  city,  were  exciting  disturbances  in  his  king- 
 dom. He  requested  their  immediate  recal,  stating,  Ihat  he 
 would  not  pass  over  such  a  very  just  grou.nd  for  revenge,  if 
 they  refused  to  comply.  Calvin,  summoned  by  the  senate, 
 in  liis  own  name,  and  that  of  his  colleagues,  returned  as 
 answer,  that  at  the  request  of  the  French  churches,  they  had 
 advised  and  exhorted  men  of  tried  faith,  and  unimpeachable 
 life  and  conversation,  and  on  whose  qualifications  for  such  a 
 purpose  they  relied,  to  be  in  readiness  to  assist  their  country, 
 when  soliciting  the  aid  of  their  own  people  in  the  sacred 
 cause  of  establishing  a  pure  church.  In  undertaking  this 
 measure,  they  had  not  intended  to  excite  disturbances  in  the 
 
JOHN    CALVIN.  57 
 
 state,  but  to  teach  the  gospel  of  peace  ;  and  they  were  pre- 
 pared, if  any  other  accusation  were  alleged  against  them,  to 
 answer  their  opponents  in  the  presence  of  the  king  himself. 
 This  business  proceeded  no  further.  Calvin  and  myself  an- 
 swered this  year  a  work  written  by  Tileman  Heshusius,  a 
 most  light  and  unreasonable  author.  Calvin  afterwards  re- 
 futed the  blasphemies  then  published  at  Lyons  by  Valentine 
 GentiUs,  against  the  creed  of  St.  Athanasius.  Calvin,  in  the 
 dedication  of  his  Lectures  on  the  prophet  Daniel  to  the  French  >^ 
 churches,  declares,  as  in  a  prophetic  voice,  that  tempestuous 
 and  severe  trials  were  hanging  over  their  heads.  At  this  \'«ry 
 time  a  conference  between  the  Romish  prelates  and  the  re- 
 formed ministers  was  held  at  Poissy,  when  Beza,  in  this 
 august  assembly  of  the  realm,  presented  to  King  Charles  9th 
 tlie  confession  of  faith  approved  by  the  French  churches,  and 
 many  promised  themselves  the  speedy  subversion  of  popery. 
 During  this  session  Francis  Baldwin,  afterwards  denomi- 
 nated Changeling,  because  he  had  altered  his  religious  sen- 
 timents at  least  three,  if  not  four,  times,  and  who  before  the 
 last  melancholy  disaster  that  befel  the  French  churches  on 
 the  24th  of  August,  1572,  as  appeared  from  the  testimony  of 
 men  of  the  greatest  virtue  and  piety,  was  very  desirous  even 
 then  to  be  united  with  the  protestants,  and  letters  to  this 
 effect,  written  by  the  good  Baldwin  himself,  were  produced 
 at  the  synod.  He,  being  suborned  by  Cardinal  Lorrain,  and 
 reconciled  to  the  King  of  Navarre  by  base  intrigues,  offered 
 a  book  to  sale  in  the  palace,  published  either  by  himself,  or 
 more  probably  by  Cassander,  who  assumed  the  name  pious 
 and  moderate,  which  was  worse  than  the  Interim  of  Charles 
 the  oth,  because,  under  the  mask  of  moderation,  it  defended 
 all  the  corruptions  of  popery.  Calvin,  being  informed  by 
 Beza  of  this  circumstance,  published  a  refutation  of  this  work, 
 to  which  soon  after  some  additions  were  made,  that  disclosed 
 to  every  one  the  character  and  intention  of  Baldwin.  This 
 answer  of  Calvin,  and  another  by  Beza,  excited  the  indigna- 
 tion of  the  lawyer,  who  continued,  during  the  remainder  of 
 
58  THE    LIFE    OF 
 
 his  life,  to  attack  Calvin  in  the  most  vile  manner.  He  died, 
 and  at  the  same  time  ceased  railing,  in  the  year  1574,  equally 
 odious  to  God,  to  papists,  and  protestants,  who  had  been  so 
 frequently  deceived  by  him,  in  the  act  either  of  carrying  on 
 a  certain  law-suit  in  Paris,  or  pining  away  with  envy,  when 
 he  saw  another  person  chosen  in  preference  to  himself,  for 
 the  purpose  of  accompanjring  Henry  the  3rd  on  his  journey 
 into  Poland.  In  the  year  1562,  the  French  churches  not  only 
 enjoyed  peace,  but  toleration,  sanctioned  on  certain  terms 
 by  the  royal  edict  itself.  The  King  of  Navarre  was  after- 
 wards, by  the  artifices  of  the  papists,  suborned,  when  the  Duke 
 of  Guise  sounded  the  trumpet,  perpetrated  the  horrid  mas- 
 sacre at  Vassy,  and  commenced,  under  such  auspices,  that 
 civil  war  which  continued  during  twelve  years  to  involve 
 wretched  France  in  the  horrors  of  one  general  conflagration. 
 Language  can  convey  no  idea  of  the  number  and  extent  of 
 cares  on  account  of  the  afflictions  of  the  church,  which 
 grieved  Cahin's  mind,  whose  bodily  infirmities  were  like- 
 wise so  much  increased,  that  it  might  even  then  be  easily  fore- 
 seen he  was  hastily  advancing  to  a  better  state  of  existence. 
 He,  still,  however  continued  to  comfort  and  encourage  such 
 ^  suffered  under  affliction,  and  to  preach,  and  deliver  lec- 
 tures on  divinity.  Calvin,  this  year,  in  the  name  of  the  Prince 
 of  Conde,  and  of  all  the  pious,  presented  a  very  beautiful  con- 
 fession of  faith  to  the  states  of  the  empire,  then  assembled 
 at  Franckfort,  as  an  answer  to  the  calumnies  which  had  been 
 circulated  in  Germany,  concerning  the  reformers. 
 
 It  affords  us  satisfaction-to  mention,  in  this  place,  a  cir- 
 cumstance that  deserves  to  be  stated.  On  the  19th  of 
 December,  which  was  the  Sabbath,  the  north  wind  having 
 been  unusually  high  for  two  days,  Calvin  (although  con- 
 fined to  bed  by  the  gout)  said,  in  the  hearing  of  a  num- 
 ber of  friends,  "I  know  not  indeed  what  it  means;  I 
 thought  I  heard  last  night  a  very  loud  sound  of  drums  used 
 in  war,  and  I  could  not  divest  myself  of  the  opinion  that  it 
 was  a  reality.     I  entreat  you  let  us  pray,  for  some  event  of 
 
JOHN    CALVIN.  59 
 
 very  great  moment  is  undoubtedly  taking  place."  On  this 
 very  day  the  battle  at  Dreux,  distinguished  for  its  great 
 cruelty,  was  fought,  the  news  of  which  reached  Geneva  a 
 few  days  after. 
 
 In  the  following  year,  1563,  his  bodily  infirmities  became 
 so  severe  and  complicated,  that  it  is  indeed  incredible  that 
 such  a  brave  and  noble  soul  could  have  been  any  longer 
 confined  in  a  body  of  so  much  weakness,  exhausted  by  so 
 many  labours,  and  worn  down  at  last  by  such  a  variety  of 
 diseases.  Yet  when  his  body  was  even  in  such  a  state  of  de- 
 bility, he  could  not  be  induced  to  spare  himself.  Nay,  if  at 
 any  period  he  relinquished  his  public  duties,  which  he  always 
 did  very  much  against  his  inclination,  he  still  continued,  in 
 his  own  house,  to  give  advice  to  such  as  consulted  him,  or, 
 unfatigued  himself,  wearied  his  amanuensis  by  dictating  to 
 him.  His  two  very  serious  Exhortations  to  the  Polonese 
 against  the  blasphemous  enemies  of  the  holy  Trinity,  his  full 
 answers,  both  oral  and  written,  to  the  deputies  of  the  synod 
 of  Lyons,  his  Commentaries  on  the  four  Books  of  Moses^ 
 written  first  in  Latin,  and  translated  by  himself  into  French,  . 
 and  his  Commentary  on  Joshua,  his  last  undertaking,  which  ^ 
 he  commenced  this  year,  and  finished  on  his  death-bed,  afford 
 ample  testimony  to  the  truth  of  this  assertion. 
 
 On  the  6th  of  February,  1564,  the  beginning  of  his  eter- 
 nal happiness,  and  of  our  greatest  and  most  long-continued 
 grief,  he  delivered  his  last  sermon  with  difficulty,  in  conse- 
 quence of  asthmatic  oppression.  From  this  period  he  taught 
 no  more  in  public,  except  that  he  was  carried  at  different 
 times,  until  the  last  day  of  March,  to  the  meeting  of  the  con- 
 gregation, and  addressed  them  in  a  few  words.  His  diseases, 
 contracted  by  incredible  labours  of  mind  and  body,  were 
 various  and  complicated,  as  he  states  himself,  in  a  letter 
 written  to  his  physicians  at  Montpelier.  He  was  naturally 
 of  a  spare  and  feeble  frame,  tending  to  consumption  ;  during 
 sleep  he  seemed  almost  awake,  and  spent  a  great  part  of  the 
 year  in  preaching,  teaching,  and  dictating.     For  at  least  ten 
 
60  THE    LIFE    OF 
 
 years  he  never  dined,  and  the  only  food  he  took  was  at 
 supper,  so  that  it  is  astonishing  how  he  could  so  long  escape 
 consumption.  He  frequently  suffered  from  megrim,  which 
 he  cured  only  by  fasting,  so  as  occasionally  to  refrain  from 
 food  for  thirty-six  hours.  But  by  overstraining  his  voice,  and, 
 as  was  discovered  too  late,  by  an  immoderate  use  of  aloes, 
 he  suffered  from  hemorrhoids,  which  degenerated  into  ulcers, 
 and  five  years  before  his  death  he  was  occasionally  attacked 
 by  a  spitting  of  blood.  Gout  in  the  right  leg,  frequently 
 returning  pains  of  colic,  and  stone,  which  he  had  only  felt  a 
 few  months  before  his  death,  followed  the  removal  of  the 
 quartan  fever.  The  physicians  neglected  no  remedies,  and 
 he  observed  the  directions  of  his  medical  attendants  with  a 
 strictness  which  none  could  surpass.  In  other  respects, 
 where  the  labours  of  the  mind  were  concerned,  he  was  so 
 very  careless  of  his  health,  that  the  most  excruciating  pains 
 of  the  megrim  never  interrupted  his  preaching.  Though 
 tormented  by  so  many  diseases,  no  one  ever  heard  him  utter 
 a  word  unbecoming  a  man  of  bravery,  much  less  a  Christian. 
 Only  lifting  up  his  eyes  to  heaven,  he  used  to  say,  *'  How 
 long,  O  Lord  I"  for  even  in  health  he  often  had  this  sentence 
 on  his  lips,  when  he  spoke  of  the  calamities  of  his  brethren, 
 with  whose  sufferings  he  was  both  day  and  night  more  afflicted 
 than  with  any  of  his  own.  When  admonished  and  entreated 
 by  us  to  forbear,  at  least  in  his  sickness,  from  the  labour 
 of  dictating,  or  at  least  of  writing,  "  "WTiat,  then,"  he  said, 
 "  would  you  have  my  Lord  find  me  idle  when  he  cometh  ?" 
 
 On  the  10th  of  March,  we,  his  brother  ministers,  on  pay- 
 ing our  visit  together  as  usual,  found  him  dressed,  and  sit- 
 ting at  the  little  table,  where  he  was  accustomed  to  write  or 
 study.  On  seeing  us,  he  sat  silent,  resting  his  forehead  on 
 his  hand  for  some  length  of  time,  as  he  frequently  did  when 
 engaged  in  study  and  meditation  ;  and  then,  with  a  voice  oc- 
 casionally interrupted,  but  a  kind  and  cheerful  countenance, 
 he  said,  '*  I  return  you,  dearest  brethren,  my  most  hearty 
 thanks  for  all  your  solicitude  on  my  account,  and  hope  in  a 
 
JOHN    CALVIN.  61 
 
 fortnight  I  shall  be  present,  for  the  last  time,  at  your  con- 
 sistory," (which  was  established  for  discipline  of  morals,) 
 "for  I  think  that  the  Lord  will  then  manifest  his  pleasure 
 with  respect  to  me,  and  take  me  to  himself."  He  did  attend 
 the  consistory  on  the  24th  of  March,  as  usual,  and  when  the 
 business  was  finished  in  a  peaceable  manner,  he  observed, 
 that  he  felt  some  further  continuance  was  granted  him  by 
 the  Lord.  He  then  took  up  a  French  New  Testament,  read 
 to  us  himself  some  of  the  marginal  annotations,  and  requested 
 the  opinion  of  his  brethren,  since  he  had  undertaken  to  cor- 
 rect them.  He  was  worse  on  the  following  day,  having  been 
 fatigued  with  the  labours  of  the  preceding  ;  but  on  the  27th 
 he  was  carried  to  the  door  of  the  senate  house,  and  being  sup- 
 ported by  two  of  his  attendants,  walked  into  the  hall,  and 
 after  proposing  a  new  rector  of  the  school  to  the  senate,  he 
 uncovered  his  head,  and  returned  them  thanks  for  the  favours 
 already  conferred  upon  him,  and  particularly  for  their  atten- 
 tions in  his  last  illness.  "  For,"  he  said,  "  I  think  I  have 
 entered  this  house  for  the  last  time."  Having  uttered  these 
 words  with  difficulty,  and  a  faltering  voice,  he  took  his  last 
 farewell  of  the  senate,  overwhelmed  with  sorrow,  and  bathed 
 in  tears.  On  the  2nd  of  April,  which  was  Easter  day,  al- 
 though suffering  from  great  debility,  he  was  carried  to  church 
 in  a  chair,  was  present  with  the  whole  congregation,  received 
 the  Lord's  supper  from  my  hand,  and  joined  in  singing  the 
 hymn,  with  a  trembling  voice,  but  with  manifest  expressions 
 of  joy  shining  forth  from  his  dying  countenance.  On  the 
 25th  of  April  he  made  his  will  in  the  following  manner  : 
 
 THE    WILL    OF   JOHN    CALVIN. 
 
 In  the  name  of  the  Lord. — Amen.  In  the  year  1.564, 
 and  25th  day  of  April,  I,  Peter  Chenalat,  citizen  and  notary 
 of  Geneva,  do  witness  and  declare,  that  I  was  sent  for  by 
 that  excellent  character,  John  Calvin,  minister  of  the  word 
 of  God  in  this  church  of  Geneva,  and  enrolled  citizen  of  the 
 same,  who,  being  indisposed  in  body,  but  sound  in  mind, 
 
62  THE    LIFE    OF 
 
 said  he  was  desirous  to  make  his  testament,  and  to  express 
 the  judgment  of  his  last  will ;  and  requested  me  to  take  it 
 down,  and  write  what  he  should  dictate  and  declare  by  word 
 of  mouth ;  which  I  profess  I  immediately  did,  and  wrote 
 down  word  by  word  as  he  pronounced  and  dictated,  without 
 omission  or  addition,  in  the  following  form,  dictated  by  him  : 
 In  the  name  of  the  Lord. — Amen.  I,  John  Calvin,  mi- 
 nister of  the  word  of  God  in  the  church  of  Geneva,  finding 
 myself  so  much  oppressed  and  afflicted  with  various  diseases, 
 that  I  think  the  Lord  God  has  determined  speedily  to  remove 
 me  out  of  this  world,  have  ordered  to  be  made  and  written, 
 my  testament,  and  declaration  of  my  last  will,  in  form  and 
 manner  following  :  First,  I  give  thanks  to  God,  that  taking 
 compassion  on  me  whom  he  had  created,  and  placed  in  this 
 world,  he  not  only  delivered  me  by  his  power  out  of  the 
 deep  darkness  of  idolatry,  into  which  I  was  plunged,  that  he 
 might  bring  me  into  the  light  of  his  gospel,  and  make  me  a 
 partaker  of  the  doctrine  of  salvation,  of  which  I  was  most 
 unworthy ;  that  with  the  same  goodness  and  mercy  he  has 
 graciously  and  kindly  borne  with  my  multiplied  transgressions 
 and  sins,  for  which  I  deserved  to  be  rejected  and  cut  off  by  him ; 
 and  has  also  exercised  towards  me  such  great  compassion  and 
 clemency,  that  he  has  condescended  to  use  my  labour  in 
 preaching  and  publishing  the  triith  of  his  gospel.  I  also  tes- 
 tify and  declare,  that  it  is  my  fxiU  intention  to  pass  the  re- 
 mainder of  my  life  in  the  same  faith  and  religion,  which  he 
 has  delivered  to  me  by  his  gospel ;  having  no  other  defence 
 or  refuge  of  salvation  than  his  gratuitous  adoption,  on  which 
 alone  my  safety  depends.  I  also  embrace  with  my  whole 
 heart  the  mercy  which  he  exercises  towards  me  for  the  sake 
 of  Jesus  Christ,  atoning  for  my  crimes  by  the  merits  of  his 
 death  and  passion,  that  in  this  way  satisfaction  may  be  made 
 for  all  my  transgressions  and  offences,  and  the  remembrance 
 of  them  blotted  out.  I  farther  testify  and  declare  that,  as  a 
 suppliant,  I  humbly  implore  of  him  to  grant  me  to  be  so 
 washed  and  purified  by  the  blood  of  that  sovereign  Redeemer, 
 
JOHN    CALVIN.  ba 
 
 shed  for  the  sins  of  the  human  race,  that  I  may  be  permitted 
 to  stand  before  his  tribunal  in  the  image  of  the  Redeemer 
 himself.  I  likewise  declare,  that  according  to  the  measure  of 
 grace  and  mercy  which  God  has  vouchsafed  me,  I  have  dili- 
 gently made  it  my  endeavour,  both  in  my  sermons,  writings, 
 and  commentaries,  purely  and  uncorruptly  to  preach  his  word, 
 and  faithfully  to  interpret  his  sacred  Scriptures.  I  testify 
 and  declare,  that  in  all  the  controversies  and  disputes,  which 
 I  have  conducted  with  the  enemies  of  the  gospel,  I  have  made 
 use  of  no  craftiness,  nor  corrupt  and  sophistical  arts,  but 
 have  been  engaged  in  defending  the  truth  with  candour  and 
 sincerity. 
 
 But,  alas  !  my  study,  and  my  zeal,  if  they  deserve  the 
 name,  have  been  so  remiss  and  languid,  that  I  confess  in- 
 numerable things  have  been  wanting  in  me  to  discharge 
 the  duties  of  my  oflfice  in  an  excellent  manner ;  and  unless 
 the  infinite  bounty  of  God  had  been  present,  all  my  study 
 would  have  been  vain  and  transient.  I  also  acknowledge 
 that  unless  the  same  goodness  had  accompanied  me,  the  en- 
 dowments of  mind  bestowed  upon  me  by  God,  must  have 
 made  me  more  and  more  chargeable  with  guilt  and  inactivity 
 before  his  tribunal.  And  on  these  grounds  I  witness  and 
 declare,  that  I  hope  for  no  other  refuge  of  salvation  than  this 
 alone,— that  since  God  is  a  Father  of  mercy,  he  will  show 
 himself  a  Father  to  me,  who  confess  myself  a  miserable  sinner. 
 Further,  I  will,  after  my  departure  out  of  this  Kfe,  that  my 
 body  be  committed  to  the  earth  in  that  manner,  and  with 
 those  funeral  rites,  which  are  usual  in  this  city  and  church, 
 until  the  day  of  the  blessed  resurrection  shall  come.  As  for 
 the  small  patrimony  which  God  has  bestowed  upon  me,  and 
 which  I  have  determined  to  dispose  of  in  this  will,  I  appoint 
 Anthony  Calvin,  my  very  dearly  beloved  brother,  my  heir, 
 but  only  as  a  mark  of  respect.  Let  him  take  charge  of,  and 
 keep  as  his  own,  my  silver  goblet,  which  was  given  me  as  a 
 present  by  Mr.Varaune :  and  I  desire  he  will  be  content  with  it. 
 As  for  the  residue  of  my  property,  I  commit  it  to  his  care  with 
 
64  THE    LIFE    OF 
 
 this  request,  that  he  restore  it  to  his  children  at  his  death. 
 I  bequeath  also  to  the  school  for  boys,  ten  golden  crowns, 
 to  be  given  by  my  brother  and  legal  heir,  and  to  poor  stran- 
 gers the  same  sum.  Also  to  Jane,  daughter  of  Charles  Cos- 
 tans,  and  of  my  half-sister  by  the  paternal  side,  the  sum  of 
 ten  crowns.  Furthermore,  I  wish  my  heir  to  give,  on  his 
 death,  to  Samuel  and  John,  sons  of  my  said  brother,  my 
 nejihews,  out  of  my  estate,  each  forty  crowns,  after  his  death; 
 and  to  my  nieces  Ann,  Susan,  and  Dorothy,  each  thirty 
 golden  crowns.  To  my  nephew  David,  as  a  proof  of  his 
 light  and  trifling  conduct,  I  bequeath  only  t«\-enty-five  golden 
 crowns. 
 
 This  is  the  sum  of  all  the  patrimony  and  property  which 
 God  hath  given  me,  as  far  as  I  am  able  to  ascertain,  in  books, 
 moveables,  my  whole  household  furniture,  and  all  other 
 goods  and  chattels.  Should  it  however  prove  more,  I  desire 
 it  may  be  equally  distributed  between  my  nephews  and 
 nieces  aforesaid,  not  excluding  my  nephew  Da^dd,  should  he, 
 by  the  favour  of  God,  return  to  a  useful  manner  of  life. 
 
 Should  it  however  exceed  the  sum  already  written,  I  do 
 not  think  it  will  be  attended  with  much  difficulty,  especially 
 after  paying  my  just  debts,  which  I  have  given  in  charge  to 
 my  said  brother,  on  whose  fidelity  and  kindness  I  confide. 
 On  this  account  I  appoint  him  executor  of  this  my  last  tes- 
 tament with  Laxirence  de  Normandie,  a  character  of  tried 
 worth,  giving  them  fiill  power  and  authority,  without  a  more 
 exact  command  and  order  of  court,  to  make  an  inventory  of 
 my  goods.  I  give  them  also  power  to  sell  my  moveables, 
 that  from  the  money  thus  procured  they  may  fulfil  the  con- 
 ditions of  my  above-written  will,  which  I  have  set  forth  and 
 declared  this  25th  of  April,  in  the  year  of  our  Lord  1564. 
 
 JOHN  CALVIN. 
 
 When  I,  Peter  Chenalat,  the  above-mentioned  notary,  had 
 written  this  last  will,  the  same  John  Calvin  immediately  con- 
 firmed it  by  his  usual  subscription  and  hand-writing.     On 
 
JOHN    CALVIN.  65 
 
 the  following  day,  April  26th,  1564,  the  same  tried  character, 
 John  Calvin,  commanded  me  to  be  called,  together  with 
 Theodore  Beza,  Raymond  Chauvet,  Michael  Cops,  Loxiis 
 Enoch,  Nicholas  CoUadon,  James  de  Bordes,  ministers  and 
 preachers  of  the  word  of  God  in  this  church  of  Geneva,  and 
 also  the  excellent  Henry  Scringer,  professor  of  arts,  all  citi- 
 zens of  Geneva,  and  in  their  presence  he  hath  declared  an^ 
 testified  that  he  dictated  to  me  this  his  will  in  the  words  and 
 form  above  written.  He  ordered  me  also  to  recite  it  in  their 
 hearing,  who  had  been  called  for  that  purpose,  which  I  pro- 
 fess to  have  done,  with  a  loud  voice,  and  in  an  articulate 
 manner.  After  thus  reading  it  aloud,  he  testified  and  de- 
 clared it  to  be  his  last  will  and  testament,  and  desired  it  to  be 
 ratified  and  confirmed.  As  a  testimony  and  corroboration  of 
 this,  he  requested  them  all  to  witness  the  same  will  with  their 
 hands.  This  was  immediately  done  by  them  on  the  day  and 
 year  above  written,  at  Geneva,  in  the  street  called  the  Canons, 
 in  the  house  of  the  said  testator.  In  proof  and  witness  of 
 this  I  have  written  and  subscribed  with  my  own  hand,  and 
 sealed  with  the  common  seal  of  our  supreme  magistrate,  the 
 will  above  mentioned. 
 
 P.  Chenalat. 
 
 Having  made  this  vsdll,  Calvin  sent  to  inform  the  four 
 syndics,  and  all  the  senators,  that  he  wished  once  more,  be- 
 fore he  departed  this  life,  to  address  them  in  the  senate-room, 
 whither  he  hoped  to  be  carried  the  following  day.  The  senators 
 answered,  they  would  rather  come  to  him,  and  requested  him 
 to  have  a  regard  to  his  health.  The  next  day  they  all  re- 
 paired from  the  senate-room  to  the  house  of  Cahan.  After 
 mutual  salutations,  and  an  apology  on  his  part,  because  they 
 had  waited  on  him,  when  it  was  his  duty  to  have  visited  them, 
 he  commenced  by  stating  *'  that  he  had  for  some  time  desired 
 to  have  this  interview,  but  deferred  it  until  he  felt  more 
 certainly  assured  of  his  dissolution."  He  then  said,  '*  I  re- 
 turn you  my  warmest  thanks,  honoured  Lords,  for  conferring 
 
66  THE    LIFE    OF 
 
 such  great  honours  on  me,  who  had  done  nothing  to  merit 
 them,  and  for  manifesting  such  forbearance  towards  my  nu- 
 merous infirmities,  which  I  always  considered  the  strongest 
 proof  of  your  uncommon  kindness.  Though  in  the  dis- 
 charge of  my  ministerial  duty  I  have  been  engaged  in  va- 
 rious disputes,  and  have  endured  numerous  insults,  a  neces- 
 sai*y  part  of  the  trials  even  of  the  best  characters,  yet  I 
 know  and  acknowledge  that  none  of  these  have  befallen  me 
 from  any  fault  of  yours.  I  earnestly  entreat  you  also,  if  I 
 have  not  performed  my  duty  in  any  instance  as  I  ought,  to 
 ascribe  it  rather  to  want  of  ability,  than  to  want  of  mil  to 
 serve  you.  For  I  can  testify  with  sincerity,  that  I  have  felt  a 
 deep  and  lively  interest  in  the  welfare  of  your  republic  ;  and, 
 if  I  have  not  fully  discharged  all  the  duties  of  my  station,  I 
 have  certainly  exerted  myself  to  the  utmost  in  promoting  the 
 public  welfare. 
 
 **  Were  I  not  to  acknowledge  that  the  Lord  has  sometimes 
 on  his  part  condescended  to  grant  that  my  services  have  not 
 been  altogether  without  advantage  to  you,  I  should  justly 
 deserve  to  be  charged  with  dissimulation.  But  I  again  ear- 
 nestly entreat  your  pardon  for  having  performed  so  little 
 either  in  my  private  or  public  capacity,  in  comparison  with 
 what  I  ought  to  have  done.  I  certainly  grant,  with  the 
 greatest  readiness,  that  I  am  very  much  indebted  to  you  on 
 account  of  your  patience  in  enduring  that  vehemence  of  mine, 
 which  has  sometimes  been  immoderate.  I  trust  God  himself 
 has  pardoned  all  these  my  sins. 
 
 "  Touching  the  doctrine  you  have  heard  from  me,  I  tes- 
 tify that  I  have  not  taught  the  word  of  God  intrusted  to  me 
 in  a  rash  and  uncertain  nianner,  but  with  purity  and  sincerity. 
 Had  I  acted  othervvise,  I  should  have  been  as  fully  assured  of 
 God's  anger,  already  impending  over  my  head,  as  I  now  feel 
 confident  that  my  labours  in  teaching  have  not  been  dis- 
 pleasing to  him.  And  I  testify  this  before  God,  and  in  your 
 presence,  so  much  the  more  willingly,  because  I  cannot  doubt 
 that  Satan,  after   his  usual  manner,  will  raise  up  wicked» 
 
JOHN    CALVIN.  67 
 
 vaiu,  light-minded,  ambitious  men,  to  corrupt  the  sound 
 doctrine  which  you  have  heard  from  me  as  the  servant 
 of  God." 
 
 Then;  passing  to  those  immense  benefits  which  they  had 
 received  from  the  Lord,  he  said,  "  I  am  the  person  who  can 
 best  testify  from  how  many  and  great  dangers  the  hand  of 
 the  Lord  hath  delivered  you.  You  see,  moreover,  in  what 
 circumstances  you  are  placed.  Whether  in  prosperity  or 
 adversity,  keep  this  truth,  I  beseech  you,  constantly  before 
 your  eyes, — that  it  is  God  alone  who  can  give  stabilit^'^  to 
 kingdoms  and  states,  and  on  this  account  it  is  his  pleasure  to 
 be  worshipped  by  mortal  men.  Remember  it  was  the  tes- 
 timony of  the  illustrious  David,  that  he  fell  when  he  en- 
 joyed profound  peace;  from  which  he  never  would  have 
 arisen,  had  not  the  Lord,  with  singular  favour,  stretched  out 
 his  own  hand  to  his  relief.  What  then  may  the  lot  be  of 
 such  little  weak  mortals,  when  this  prince,  distingiiished  for 
 power  and  fortitude,  experienced  such  a  fall !  It  requires, 
 therefore,  great  humility  of  mind,  that  you  may  walk  with 
 care  and'great  fear  of  God,  relying  on  his  defence  alone.  You 
 will  thus  be  assured  of  the  continuance  of  the  same  protec- 
 tion which  you  have  hitherto  so  often  in  reality  experienced, 
 and  may  proceed  with  stability  under  his  aid,  even  when  your 
 safety  and  security  may,  as  it  were,  hang  suspended  from  a 
 slender  thread.  If  your  affairs  are  prosperous,  be  careful,  I 
 request  you,  not  to  exalt  yourself,  like  the  profane,  but  rather, 
 with  deep  submission  of  mind,  return  thanks  to  God  for  all 
 your  blessings.  If  your  affairs  are  adverse,  and  death,  there- 
 fore, surrounds  you  on  all  sides,  still  trust  in  him  who  raises 
 up  even  the  dead.  Nay,  consider  on  such  an  occasion  with 
 the  greatest  earnestness,  that  God  is  in  this  manner  awaken- 
 ing you  from  sloth,  that  you  may  learn  more  fully  to  look  to 
 him  alone  with  entire  confidence. 
 
 "  If  you  would  preserve  this  republic  in  security,  see  to  it 
 with  unremitting  care,  that  the  sacred  seat  of  authority,  in 
 which  God  hath  placed  you,  be  not  defiled  with  the  pollution 
 *f2 
 
68  THE    LIFE    OF 
 
 of  siu ;  for  he  is  the  only  sovereign  God,  King  of  kings,  and 
 Lord  of  all  lords,  who  will  honour  those  that  honour  him  ; 
 but,  on  the  other  hand,  will  cast  down,  and  cover  with  dis- 
 grace, those  by  whom  he  is  despised.  Worship  him,  there- 
 fore, according  to  his  precepts,  and  let  your  minds  be  more 
 and  more  intensely  directed  to  the  obeying  of  his  will,  for  we- 
 are  always  at  a  very  great  distance  from  the  performance  of 
 our  duty.  I  know  the  temper  and  manner  of  you  all,  and 
 am  aware  of  your  needing  exhortation.  There  is  none,  even 
 of  those  who  excel,  without  many  imperfections  ;  and  let 
 each  in  this  case  examine  himself  with  care,  and  ask  of  the 
 Lord  the  supply  of  his  known  deficiencies. 
 
 "  We  see  what  vices  reign  in  the  greatest  number  of  the 
 assemblies  convened  in  the  world.  Some,  cold  and  indifferent 
 to  the  public  interest,  pursue  with  eagerness  their  own  pri- 
 vate emoluments ;  others,  are  only  intent  upon  the  gratifica- 
 tion of  their  own  passions ;  some  make  a  bad  use  of  the 
 distinguished  talents  bestowed  upon  them  by  God ;  while 
 others  are  vain-glorious,  and  confidently  demand  that  the  rest 
 of  their  fellow-counsellors  should  sanction  their  opinions. 
 
 **  I  admonish  the  aged  not  to  envy  such  young  persons 
 as  they  find  to  be  endowed  by  God  with  particular  gifts  ;  and 
 I  warn  younger  persons  to  conduct  themselves  with  modesty, 
 and  to  avoid  all  presumption.  Let  there  be  no  interruption 
 of  one  another  in  the  performance  of  your  duties.  Shun 
 animosities,  and  all  that  acrimony  which  has  diverted  so 
 many  from  a  proper  line  of  conduct  in  the  discharge  of  their 
 office.  You  will  avoid  these  evils,  if  each  of  you  confines 
 himself  within  his  proper  sphere,  and  all  perform  with 
 fidelity  the  part  intrusted  to  them  by  the  state.  In  civil 
 trials  I  beseech  you  to  avoid  all  favoiir,  or  enmity ;  xise  no 
 crooked  arts  to  pervert  justice  ;  let  none,  by  any  plausible 
 address  of  his  own,  prevent  the  laws  from  having  their  due 
 effect ;  nor  depart  from  equity  and  goodness.  If  the  evil 
 passions  excite  temptation  in  any  one,  let  him  resist  them 
 with  firmness,  and  look  to  Him  by  whom  he  has  been  placed 
 
JOHN    CALVIN.  69 
 
 on  the   seat   of  judgment,    and   ask   the  same  God  for  the 
 guidance  of  his  Holy  Spirit. 
 
 "  Finally,  I  beseech  you  to  pardon  all  my  infirmities,  which 
 I  acknowledge  and  confess  before  God,  and  his  angels,  and 
 in  your  presence  also,  my  honourable  lords." 
 
 Having  finished  his  discourse,  he  offered  up  a  prayer  to  the 
 almighty  and  most  merciful  God,  to  shower  down  upon  them, 
 in  still  greater  abundance,  his  best  gifts,  and  by  his  Holy 
 Spirit  to  direct  all  their  consultations  to  the  welfare  of  the 
 whole  republic.  He  then  gave  his  right  hand  to  each  sepa- 
 rately, and  bade  them  adieu.  All  the  senators  departed  in 
 tears,  manifesting  deep  sorrow,  as  if  it  was  their  last  inter- 
 view with  a  common  father. 
 
 Calvin  addressed  all  of  us  ministers  under  the  jurisdiction 
 of  Geneva,  who  were  assembled  in  his  chamber,  and  at  his 
 request,  on  the  28th  of  April,  in  the  following  terms : — 
 **  Stand  fast,  my  brethren,  after  my  decease,  in  the  work 
 which  you  have  begun,  and  be  not  discouraged,  for  the  Lord 
 will  preserve  this  church  and  republic  against  the  threats  of 
 its  enemies.  Let  all  divisions  be  removed  far  from  you, 
 and  embrace  one  another  with  mutual  charity.  Consider  on 
 all  occasions  what  you  owe  to  the  church  in  which  the  Lord 
 hath  stationed  you,  and  let  nothing  draw  you  from  it.  It 
 will  indeed  be  easy  for  such  as  are  wearied  of  their  flocks  to 
 find  means  for  escaping  from  their  duty  by  intrigue,  but  they 
 will  learn  by  experience  that  the  Lord  cannot  be  deceived. 
 
 **  On  my  first  arrival  in  this  city  the  gospel  was  indeed 
 preached,  but  every  thing  was  in  the  greatest  confusion,  as  if 
 Christianity  consisted  in  nothing  else  than  the  overturning  of 
 images.  Not  a  few  wicked  men  arose  in  the  church,  from 
 whom  I  suffered  many  great  indignities ;  but  the  Lord  our 
 God  himself  so  strengthened  me,  and  banished  all  fear  even 
 from  my  mind,  who  am  by  no  means  distinguished  for  natural 
 courage  (I  state  the  real  fact) ,  that  I  was  enabled  to  resist  all 
 their  attempts.  I  returned  hither  from  Strasburg,  in  obe- 
 dience to  a  call,  against  my  inclination  ;  because  I  thought  it 
 
70  THE    LIFE   OF 
 
 would  not  be  productive  of  any  advantage.  I  knew  not  what 
 the  Lord  had  determined,  and  my  situation  was  full  of  very 
 many,  and  very  great  difficulties.  But  proceeding  in  this 
 work,  I  perceived  at  length  that  the  Lord  had  in  reality 
 blessed  my  labours.  Do  you,  therefore,  brethren,  persist  in 
 your  vocation  ;  preserve  the  established  order  ;  use  at  the 
 same  time  every  exertion  to  retain  the  people  in  obedience  to 
 the  doctrine  delivered,  for  there  are  yet  among  you  some 
 wicked  and  stubborn  characters.  Affairs,  as  you  see,  are  not 
 now  in  an  unsettled  state,  on  which  account  you  will  be  more 
 criminal  before  God,  if  they  are  subverted  by  your  inactivity. 
 I  declare,  my  brethren,  that  I  have  lived  united  with  you  in 
 the  strictest  bonds  of  true  and  sincere  affection,  and  I  now 
 take  my  leave  of  you  with  the  same  feelings.  If  you  have  at 
 any  time  found  me  too  peevish  under  my  disease,  I  entreat 
 your  forgiveness,  and  I  return  you  my  warmest  thanks,  be- 
 cause during  my  confinement  you  have  discharged  the  burden 
 of  the  duties  assigned  me." 
 
 After  this  address  he  reached  out  his  right  hand  to  each  of 
 us,  and  we  then  took  leave  of  him  with  hearts  overwhelmed 
 with  sorrow  and  grief,  and  eyes  flowing  with  tears. 
 
 On  the  2nd  of  May,  having  been  informed  by  Farel,  in  a 
 letter,  that  he  was  determined,  though  now  eighty  years  old, 
 and  in  a  state  of  health  rendered  infirm  by  age,  to  come  and 
 see  him  from  Neuchatel,  for  Viret's  residence  was  at  a  yet 
 greater  distance,  he  thus  answered  him  in  Latin : — 
 
 "  Farewell,  my  best  and  most  faithful  brother !  and  since 
 God  is  pleased  you  should  survive  me  in  this  world,  live  mind- 
 ful of  our  friendship,  which  has  been  of  service  to  the  church 
 of  God,  and  whose  fruits  we  shall  enjoy  in  heaven.  Do  not 
 expose  yourself  to  fatigue  on  my  account.  I  respire  with 
 tlifficulty,  and  continually  expect  to  draw  my  last  breath.  It 
 is  sufficient  happiness  for  me  that  I  live  and  die  in  Christ, 
 who  is  gain  to  his  people  in  life  and  death.  Again  farewell, 
 with  the  brethren. — Geneva,  2nd  May,  1564." 
 
 The  good  old  man,  however,   came  to  Geneva,  and  after 
 
JOHN    CALVIN.  7i 
 
 they  had  enjoyed  an  interview  with  each  other,  he  returned 
 the  next  day  to  Neuchatel. 
 
 Calvin  spent  the  remainder  of  his  days,  until  death,  in  al- 
 most constant  prayer.  His  voice  indeed  was  interrupted  by 
 the  difficulty  of  respiration ;  but  his  eyes,  which  retained 
 their  brilliancy  to  the  last,  uplifted  to  heaven,  and  his  serene 
 countenance,  were  certain  proofs  of  the  fervour  of  his  devo- 
 tion, and  of  his  trust  and  confidence  in  God.  He  often  in 
 his  prayers  repeated  the  words  of  David,  *'  Lord,  I  opened  not 
 my  mouth,  because  thou  didst  it;"  and  at  times  those  of 
 Hezekiah,  "  I  did  mourn  like  a  dove."  Once  also  I  heard 
 him  say,  "  Thou,  Lord,  bruisest  me,  but  I  am  abundantly 
 satisfied,  since  it  is  thy  hand."  His  doors  must  have  stood 
 open  day  and  night,  if  all  had  been  admitted,  who  from  sen- 
 timents of  duty  were  desirous  to  see  him  ;  but  as  he  could 
 not,  from  difficulty  in  speaking,  direct  his  discourse  to  them, 
 he  requested  they  would  rather  pray  for  him,  than  be  solicitous 
 about  paying  their  visits.  Often,  also,  though  I  always  found 
 him  glad  to  receive  me,  he  was  very  scrupulous  respecting  the 
 least  interruptions  thus  given  to  the  duties  of  my  office,  so 
 sparing  was  he  of  the  time  which  he  knew  ought  to  be  spent  in 
 the  service  of  the  church  ;  and  his  conscientious  feelings,  lest 
 he  should  give  the  smallest  trouble  to  his  friends,  exceeded  the 
 bounds  of  moderation.  Such  was  the  manner  of  comforting 
 both  himself  and  friends  until  the  19th  of  May,  when  we 
 ministers  were  accustomed  to  meet  relative  to  the  censure  of 
 morals,  and  to  take  a  friendly  meal  together  two  days  before 
 Whitsuntide,  and  the  celebration  of  the  Lord's  Supper.  He 
 expressed  a  wish  that  the  common  supper  should  on  this  day 
 be  prepared  at  his  house,  and  rallying  his  little  strength  that 
 remained,  was  carried  from  his  bed  to  the  adjoining  chamber, 
 when  he  said,  "  I  come  to  see  you,  my  brethren,  for  the  last 
 time,  never  more  to  sit  down  with  you  at  table."  Such  was 
 the  commencement  of  one  of  the  most  melancholy  repasts  we 
 ever  took.  He  then  offered  up  a  prayer,  took  a  small  portion 
 of  food,  and  discoursed  with  us  at  supper  in  as  cheerful  a 
 
72  THE    LIFE    OF 
 
 manner  as  his  weakness  permitted.  Before  supper  was  fully 
 finished,  he  ordered  himself  to  be  carried  back  to  the  ad- 
 joining chamber,  and  addressing  the  company  with  a  dis- 
 tinctly smiling  countenance,  said,  "  This  intervening  wall  will 
 not  prevent  me  from  being  present  with  you  in  spirit,  though 
 absent  in  body."  His  prediction  was  fulfilled,  for  from  this 
 day  he  always  lay  in  an  horizontal  posture,  his  small  body, 
 except  his  countenance,  which  was  very  little  changed,  being 
 so  much  emaciated,  that  breath  only  remained.  On  the  2/th 
 of  May,  the  day  of  his  death,  he  appeared  stronger,  and  spoke 
 with  less  difficulty  ;  but  this  was  the  last  effort  of  nature,  for 
 about  eight  o'clock  in  the  evening  certain  symptoms  of  disso- 
 lution suddenly  manifested  themselves.  When  one  of  his 
 domestics  brought  one  of  the  brethren,  and  me,  who  had 
 only  just  left  him,  this  intelligence,  I  returned  immediately 
 with  all  speed,  and  found  he  had  died  in  so  very  tranquil  a 
 manner,  that  without  his  feet  and  hands  being  in  any  respect 
 discomposed,  or  his  breathing  increased,  his  senses,  judg- 
 ment, and  in  some  measure  his  voice,  remaining  entire  to  his 
 very  last  gasp,  he  appeared  more  to  resemble  one  in  a  state  of 
 sleep  than  death. 
 
 Thus  this  splendid  light  of  the  reformation  was  taken  from 
 us  with  the  setting  sun.  During  that  night,  and  the  following 
 day,  great  lamentations  prevailed  throughout  the  city,  for  the 
 repubhc  regretted  the  want  of  one  of  its  wisest  citizens,  the 
 church  deplored  the  death  of  its  faithful  pastor,  the  college 
 sorrowed  for  such  an  incomparable  professor,  and  all  grieved 
 for  the  loss  of  a  common  parent  and  comforter  bestowed 
 upon  them  by  God  himself.  Many  of  the  citizens  were  de- 
 sirous to  see  him  after  he  was  dead,  and  could  with  difficulty 
 be  torn  from  his  remains.  Some  strangers,  also,  who  had 
 come  from  a  distance  with  a  view  to  see  and  hear  him, 
 among  whom  was  the  very  distinguished  English  ambassador 
 to  the  French  court,  were  very  desirous  to  see  only  the  body 
 of  the  deceased.  At  first,  indeed,  they  were  admitted ;  but 
 afterwards,  because  the  curiosity  was  excessive,  and  it  was 
 
JOHN    CALVIX.  73 
 
 necessary  to  silence  the  calumnies  of  enemies,  his  friends 
 considered  the  best  plan  would  be  to  close  the  coffin  next 
 morning,  being  the  Lord's  Day ;  his  corpse,  as  usual,  having 
 been  wrapped  in  a  linen  cloth.  At  two  o'clock  in  the  after- 
 noon on  Sunday,  his  body  was  carried  to  the  common  bury- 
 ing-place,  called  Plain  Palais,  without  extraordinary  pomp. 
 His  funeral,  however,  was  attended  by  the  members  of  the 
 senate,  the  pastors,  all  the  professors  of  the  college,  and  a 
 great  proportion  of  the  citizens.  The  abundance  of  tears 
 shed  on  this  occasion  afforded  the  strongest  e^^dence  of  the 
 sense  which  they  entertained  of  their  loss.  According  to  his 
 own  directions,  no  hillock,  no  monument  was  erected  to  his 
 memory,  on  which  account  I  wrote  the  following  epitaph  : — 
 
 Why  in  this  humble  and  unnoticed  tomb 
 Is  Cahdn  laid — the  dread  of  falling  Rome, 
 Mourn' d  by  the  good,  and  by  the  wicked  fear'd, 
 By  all  who  knew  his  excellence  revered ; 
 From  whom  ev'n  virtue's  self  might  virtue  learn, 
 And  young  and  old  its  value  may  discern  ? 
 'Twas  modesty,  his  constant  friend  on  earth, 
 That  laid  this  stone,  unsculptured  with  a  name  ; 
 Oh  !  happy  turf,  enrich'd  with  Calvin's  worth, 
 IMore  lasting  far  than  marble  is  thy  fame  ! 
 
 He  lived  fifty-four  years,  ten  months,  and  seventeen  days, 
 and  spent  half  of  this  time  in  the  sacred  ministry  of  the  gospel. 
 His  stature  was  of  the  middle  size ;  his  complexion  dark  and 
 pale;  his  eyes,  brilliant  even  till  death,  expressed  the  acuteness 
 of  his  understanding.  His  dress,  neither  highly  ornamented 
 nor  slovenly,  was  well  suited  to  his  singular  modesty ;  his 
 victuals  were  so  moderate  that  they  were  very  far  removed 
 from  the  pride  of  luxury,  or  the  littleness  of  parsimony ;  his 
 diet  was  very  sparing,  since  during  many  years  he  took  only 
 one  meal  a  day,  assigning  the  weakness  of  his  stomach  as  the 
 cause.  He  lived  nearly  without  sleep.  His  power  of  memory 
 was  almost  incredible ;  so  that  he  could  immediately  recognise, 
 
74  THE    LIFE    OF 
 
 after  the  lapse  of  many  years,  any  whom  he  had  only  once 
 seen ;  and  though  he  had  been  frequently  interrupted  for 
 many  hours  while  in  the  act  of  dictating,  he  would,  without 
 being  reminded,  forthwith  resume  the  thread  of  his  subject ; 
 and  never  forget,  though  overpowered  by  an  infinite  multi- 
 plicity of  business,  such  things  as  it  was  important  for  him 
 in  his  ministerial  character  to  know.  His  judgment  was  so 
 sound  and  exact  on  all  subjects,  that  his  decisions  seemed 
 almost  oracular;  nor  do  I  remember  an  instance  of  any 
 error  being  committed  bj"^  those  who  followed  his  advice. 
 
 He  despised  an  artificial  eloquence,  and  was  sparing  in  his 
 words,  but  an  accomplished  writer  ;  and  no  theologian,  until 
 the  present  time,  it  may  be  said,  without  disparaging  any, 
 hath  written  with  greater  purity,  gravity,  and  judgment  than 
 Calvin,  though  none  either  in  our  own  age,  or  that  of  our 
 fathers,  has  vvritten  so  much  as  our  author.  By  close  study, 
 during  his  youth,  by  uncommon  accuracy  of  judgment,  con- 
 firmed by  the  practice  of  dictating  to  an  amanuensis,  he 
 was  always  able  to  speak  with  propriety  and  gravity,  and 
 his  language  in  conversation  differed  very  little  from  his 
 written  compositions.  The  consistency  and  uniformity  of 
 his  doctrine  from  first  to  last,  are  scarcely  to  be  paralleled  in 
 any  divine  of  the  present  time.  With  respect  to  his  man- 
 ners, though  he  was  naturally  grave,  yet,  in  the  intercourse 
 of  social  life,  no  one  was  distinguished  by  more  suavity.  He 
 exercised  great  prudence  and  forbearance  towards  all  such 
 infirmities  in  others,  as  are  consistent  with  integrity,  so  that 
 he  did  not  overawe,  or  raise  the  blush  in  his  weak  brethren, 
 by  unseasonable  or  too  severe  reproof,  nor  cherish  their  vices 
 by  connivance  or  adulation.  He  was  as  severe  and  indig- 
 nant an  enemy  of  flattery  and  dissimulation,  and  of  every 
 kind  of  wickedness,  especially  where  religion  was  concerned, 
 as  he  was  a  keen  and  ardent  friend  of  truth,  simplicity,  and 
 candour.  He  was  naturally  of  an  irritable  temperament, 
 and  this  fault  was  augmented  by  the  excessive  laboriousness 
 of  his  life.     But  the  Spirit  of  the  Lord  had  so  taught  hinj  to 
 
JOHN    CALVIN. 
 
 f5 
 
 moderate  his  anger,  that  he  was  never  heard  to  utter  a  word 
 unbecoming  a  good  man,  or  which  went  beyond  the  bounds 
 of  virtue  ;  nor  did  he  ever  speak  with  rashness,  unless  his 
 mind  was  roused  when  treating  on  the  subject  of  religion,  or 
 when  engaged  with  obstinate  characters. 
 
 No  attentive  reader  of  the  lives  of  those  men  who,  even  in 
 profane  history,  displayed  more  than  usual  attachment  to 
 any  kind  of  heroism,  will  be  astonished  to  find  so  many  ex- 
 cellent qualities  and  splendid  \4rtues,  both  of  a  domestic  and 
 public  nature,  to  have  called  forth  such  an  host  of  enemies. 
 Nor  will  any  one  be  surprised  that  such  a  most  undaunted 
 defender  of  sound  doctrine,  and  so  steady  a  follower  of  purity 
 of  life,  should  have  experienced  such  violent  opposition  from 
 the  enemies  of  true  religion  and  morality.  But  he  will  con- 
 sider this  fact  chiefly  to  be  worthy  of  his  astonishment,  that 
 one  man  alone,  like  some  Christian  Hercules,  could  have  been 
 sufl&cient  for  subduing  so  many  monsters  by  the  use  of  that 
 most  powerful  club,  the  word  of  God.  Calvin  achieved  as 
 many  triumphs  as  Satan  raised  up  enemies  to  oppose  him, 
 for  it  is  certain  he  had  none,  among  the  great  crowd  of  his 
 adversaries,  but  such  as  had  proclaimed  war  both  against 
 piety  and  virtue.  Those  enemies  brand  Calvin  as  an  heretic, 
 but  Christ  suflFered  under  the  same  reproach,  and  that  even 
 from  the  priests  themselves.  He  was  expelled,  they  say,  from 
 Geneva ;  true,  but  he  was  solicited  to  return.  What  hap- 
 pened to  the  apostles  ?  WTiat  to  Athanasius  ?  \STiat  to  Chry- 
 sostom?  Many  other  charges  are  brought  against  him  by 
 another  class  of  enemies,  but  what  are  they  ?  He  is  charged 
 with  ambition,  yea,  with  aspiring  at  a  new  Popedom  ; — an 
 extraordinary  accusation  against  a  man,  who  preferred  this 
 kind  of  life,  this  republic,  this  church,  which  I  may  truly  call 
 the  very  seat  and  abode  of  poverty,  to  all  other  honours. 
 They  say  again  that  he  coveted  wealth.  Yet  all  his  worldly 
 goods,  including  his  library,  which  brought  a  high  price, 
 scarcely  amounted  to  three  hundred  crowns ;  so  that  he  might 
 very  justly,  as  well  as  very  elegantly,  in  order  to  refute  this 
 calumny  of  unparalleled  impudence,  use  the  following  words  : 
 
76  THE    LIFE    OF    JOHN    CALVIN. 
 
 "  If  I  fail  in  my  lifetime  to  persuade  some  people  that  I  am 
 not  a  lover  of  money,  my  death  will  convince  them  of  the 
 contrary."  The  senate  can  certainly  testify  to  the  smallness  of 
 his  stipend,  and  so  far  was  he  from  being  dissatisfied  with 
 what  they  gave  him,  as  positively  to  refuse  an  advance  when 
 offered.  Some  object  against  him,  that  his  brother,  Anthony 
 Cahin,  divorced  his  former  wife  for  adultery,  when  she  was 
 discovered.  What  would  they  have  said  had  he  continued  to 
 live  with  her  ?  If  the  dishonour  of  an  unchaste  female  is 
 brought  against  him,  what  shall  become  of  the  family  of 
 Jacob,  of  David,  nay,  of  the  Son  of  God  himself,  who  ex- 
 pressly marked  out  a  devil,  as  one  of  his  own  disciples  ? 
 His  numerous  labours  answer  the  charge  of  his  delighting  in 
 luxury  and  indulgence.  Some  are  not  ashamed,  both  in  their 
 speeches  and  writings,  to  accuse  him  of  reigning  in  the  church 
 and  state  at  Geneva,  where  he  had,  as  it  were,  elevated  him- 
 self to  a  high  tribunal.  Claudius  Sponse,  of  the  Sorbonne, 
 the  rhapsodist,  dared  to  accuse  him,  in  a  very  malevolent 
 book,  of  introducing  some  living  man,  wholly  unknown,  in- 
 stead of  a  dead  one,  whom  he  pretended  to  raise  to  life  in  the 
 presence  of  the  whole  people,  which  is  as  disgraceful  a  false- 
 hood, as  if  he  had  said  that  he  was  Pope  of  Rome.  What 
 accusation  will  not  some  dare  to  bring  against  him  ?  But  such 
 false  statements  require  no  refutation  ;  and  neither  those 
 who  were  acquainted  with  so  distinguished  a  person  dur- 
 ing his  life,  nor  the  judicious  in  future  ages,  who  shall  form 
 their  opinion  of  his  character  from  his  writings,  will  pay  the 
 least  regard  to  such  gross  and  unfounded  calumnies. 
 
 These  are  the  principal  events  in  the  life  and  death  of 
 Calvin,  which  have  come  under  my  own  immediate  observa- 
 tion during  the  last  sixteen  years.  I  feel  myself  justly  war- 
 ranted to  declare,  that  in  him  was  presented  to  all  men,  one 
 of  the  most  beautiful  and  illustrious  examples  of  the  pious 
 life  and  triumphant  death  of  a  real  Christian ;  and  as  it  is 
 easy  for  malevolence  to  calumniate  his  character,  so  the 
 most  exalted  virtue  will  find  it  difl&cult  to  imitate  his  con- 
 duct. 
 
A  CATALOGUE 
 
 JOHN  CALVIN'S  WRITINGS. 
 
 Commentaries  in  Latin  and  French. 
 
 Commentaries  on  Genesis. 
 
 On  the  other  Four  Books  of  Moses,  in  the  form  of  a  Harmony. 
 
 On  Joshua. 
 
 On  the  Psalms. 
 
 On  Isaiah. 
 
 On  Jeremiah. 
 
 On  the  twenty  first  Chapters  of  Ezekiel. 
 
 On  Daniel. 
 
 On  the  twelve  minor  Prophets. 
 
 On  the  three  Evangelists,  in  the  form  of  a  Harmony. 
 
 On  John.     ^ 
 
 On  the  Acts  of  the  Apostles. 
 
 On  the  Epistles  of  Paul. 
 
 On  the  Epistle  to  the  Hebrews. 
 
 On  the  Canonical  Epistles  of  Peter,  John,  James,  and  Jude. 
 
 Puhlished  Sermons,  which  icere  taken  down  when  delivered. 
 
 Three  Homilies  concerning  the  Sacrifice  of  Abraham. 
 Sermons  on  Deuteronomy. 
 
 Sermons  on  Samuel.  * 
 
 Sermons  on  Job. 
 
78  JOHN  Calvin's  writings. 
 
 Sermons  on  the  Decalogue. 
 
 Sermons  on  the  119th  Psalm. 
 
 Sermons  on  Hezekiah's  Song. 
 
 Sermons  on  the  last  eight  Chapters  of  Daniel. 
 
 Sermons  on  the  beginning  of  theHarmony  of  the  three  Gospels. 
 
 Sermons  on  the  10th  and  1 1th  Chapters  of  the  1st  Corinthians. 
 
 Sermons  on  the  Galatians. 
 
 Sermons  on  the  Ephesians. 
 
 Sermons  on  the  Epistles  to  Timothy  and  Titus. 
 
 Sermons  on   the  Birth,   Passion,   Death,    Resurrection,  and 
 
 Ascension  of  Jesus  Christ. 
 Four  Sermons  treating  on  sxibjects  very  useful  for  our  times. 
 Sermon   on  the    Providence  of  God  and   Eternal  Election, 
 
 made  to  the  congregation. 
 Sermon  on  a  passage  in  the  Epistle  to  the  Galatians,  and  an 
 
 explanation  of  the  last  article  of  the  Lord's  Prayer,  made  to 
 
 the  congregation. 
 
 Sermons  which  have  not  been  printed. 
 
 Sermons  on  Genesis. 
 
 Simons  on  the  first  18  Chapters  of  the  1st  of  Kings. 
 Sermons  on  many  of  the  Psalms. 
 Sermons  on  Isaiah. 
 Sermons  on  Jeremiah. 
 Sermons  on  Ezekiel. 
 
 Sermons  on  seven  of  the  minor  Prophets. 
 Sermons  on  the  Harmony  of  the  three  Evangelists. 
 Sermons  on  the  Acts  of  the  Apostles. 
 Sermons  on  the  two  Epistles  to  the  Corinthians. 
 Sermons  on  the  two  Epistles  to  the  Thessalonians. 
 Sermons  on  some  Chapters  of  the  Epistle  to  the  Hebrews. 
 A  short  explanation  of  the  Book  of  Joshua,  made  to  the  con- 
 gregation. 
 Lectures  on  the  Psalms,  from  the  3rth  to  the  last. 
 
JOHN'    CALVIN'S    WRITINGS.  79 
 
 Catalogue  of  other  printed  Works. 
 
 Commentaries  on  Seneca,  concerning  Clemency,  in  Latin. 
 Congratulation  to  the  Rev.  Mr.  Gabriel  Saconay,    Precentor 
 
 of  the  Chui  ch  at  Lyon. — French. 
 Answer  to  a  certain  Dutchman. — French. 
 Answer  to  Anthony  Cathalan. — French. 
 
 The  following  Works  are  written  in  Latin  and  French. 
 
 The  Institutes  of  Religion. 
 
 Psychopannychia,   a  Treatise  against  the  Error  of  those  who 
 
 believe  the  Soul  sleeps  from  Death  until  the  Resurrection. 
 Two  Letters,   one  on  attending  Mass,  and  the  other  on  the 
 
 Duty  of  a  Christian. 
 Answer  to  Cai'dinal  Sadolet's  Letter. 
 Treatise  on  the  Lord's  Supper. 
 Song  of  Victory,  sung  to  Jesus  Christ. 
 Catechism. 
 Form  of  administering  the  Sacraments,  public  Prayers,  Form 
 
 of  Marriage. 
 An  Answer  to  Pighius. 
 Remarks  on  the  fatherly  Admonitions  of  Paul  III.    to  the 
 
 Emperor  Charles  V. 
 Antidote  against  the  Articles  of  the  Sorbonne. 
 On  the  Necessity  of  Reforming  the  Church. 
 On  the  Errors  of  the  Anabaptists  and  Libertines. 
 On  the  Reliques  of  Saints. 
 On  avoiding  Superstitions. 
 Answer  to  the  Nicodemites. 
 Antidote  against  the  Council  of  Trent. 
 The  true  way  of  securing  the  Peace  of  the  Church,  and  its 
 
 Reformation,  in  Answer  to  the  Interim. 
 An  Exhortation  ag^ainst  Judicial  Astrology. 
 
80  JOHN    CALVIN'S    WRITINGS. 
 
 Harmony  of  the  Sacraments. 
 
 Ti-eatise  on  Scandals. 
 
 On  the  Eternal  Predestination  and  Providence  of  God. 
 
 Defence  of  the  Trinity  against  Servetus. 
 
 Three  Exhortations  to  Westphal. 
 
 Against  Heshusius  and  Stancar. 
 
 Against  Valentin  Gentilis. 
 
 An  Answer  to  the  Calumnies  of  Castellio. 
 
 A  brief  Answer  to  other  Calumnies  of  Castellio. 
 
 Answer  to  a  Changeling  Mediator. 
 
 Answer  to  Baldwin. 
 
 Exhortation  to  the  faithful  in  Poland. 
 
 A  Letter  for  strengthening  this  Exhortation. 
 
 Confession  of  Faith  in  the  French  Reformed  Churches,  va- 
 rious Letters,  Answers,  Exhortations,  Advices,  in  one 
 volume,  folio. 
 
DEDICATION. 
 
 JOHN  CALVIN 
 
 SIMON      GRYNEE, 
 
 A  GENTLEMAN  OF  THE  MOST  TRIED  WORTH, 
 
 WISHES    HEALTH. 
 
 I  REMEMBER,  wheii  about  three  years  ago,  we 
 entered  into  familiar  conversation  with  each  other 
 concerning  the  best  method  of  explaining  Scripture, 
 that  you  very  much  approved  of  the  same  plan 
 which  appeared  to  me  the  most  eligible.  For  both  of 
 us  thought  that  the  chief  excellence  of  an  interpreter 
 consisted  in  a  perspicuous  brevity.  And,  indeed, 
 since  almost  his  only  duty  is  to  unfold  the  mind  of 
 the  writer,  whom  he  hath  undertaken  to  explain, 
 he  misses  his  mark,  or  certainly  wanders,  in  some 
 measure,  from  his  design,  in  proportion  as  he  with- 
 draws his  readers  from  this  object.  We  were  there- 
 fore   desirous  that    of  the    number  of  those,   who 
 
 Ft 
 
DEDICATION. 
 
 intend  at  present  to  assist  divinity  by  writing  com- 
 mentaries, some   one  might  arise,  who  made  plain- 
 ness his  chief  study,  while  he  laboured  not  to  retard 
 too  much  the  progress  of  the  student  by  prolix  com- 
 mentaries.    And,  although  I  know  that  this  opinion 
 is  not  universally  received,  and  its  opponents  ad- 
 duce arguments  in  support  of  their  sentiments,  yet 
 I  cannot  be  induced  to  relinquish  my  attachment 
 to  brevity.     But  since  there  is  a  great  variety  in  the 
 human  character,  and   different  minds   approve    of 
 different  plans,  it  is  indeed  right  for  every  one  to 
 enjoy  his  own  view  of  the  subject,  provided  he  is 
 not  desirous  to  make  all  others  submit  to  his  own 
 laws.    -Such .  conduct   will   prevent   the   friends    of 
 brevity  from  rejecting   or  despising  the  labours   of 
 those,  who  are  more  copious  and  diffuse  in  explain- 
 ing the  books  of  Scripture  ;  while,  on  the  other  hand, 
 the  supporters  of  an  opposite  opinion  will  not  reject 
 ours,  though  regarded  by  them  as  too  compendious 
 and  concise.     I  felt  it  my  duty  to  make  a  trial  of 
 the  aid  I  could  afford  the  church  of  God  by  my  own 
 labour.     I  have  not  indeed  now  the  confidence  to 
 think  that  I  have  attained  such  a  method  of  writing 
 commentaries    as    then    appeared    to   us    the   best ; 
 nor  did  I  expect  it  would  be  in  my  power  to  reach 
 such   perfection  when    I  commenced;    but  I  have 
 attempted  to  adopt  a  style  of  writing,  which  might 
 prove  me  to  have  kept  such  a  plan  steadily  in  view. 
 Since  I  am  unlit  to  form  a  judgment  of  my  own 
 work,  I  leave  it  to  you  and  to  characters  like  yours 
 
DEDICATION. 
 
 to  determine  the   success  which  has   attended    my 
 efforts. 
 
 I  am  fully  satisfied  that  many  will  blame  my 
 design  for  daring  to  make  a  trial  of  this  epistle  of 
 Paul  in  preference  to  any  other.  For,  since  so  many 
 writers,  of  distinguished  learning,  have  already  la- 
 boured in  explaining  the  Romans,  we  may  fairly 
 conclude  that  no  room  remains  for  others  to  produce 
 any  thing  superior  to  what  has  already  been  pub- 
 lished. I  confess,  indeed,  though  I  hoped  to  write 
 something  worthy  of  attention,  yet  I  was  at  the  first 
 deterred  by  entertaining  in  my  mind  a  fear,  lest  I 
 might  be  accused  of  rashness,  if  I  should  undertake 
 this  labour,  after  so  many  authors  of  distinguished 
 merit.  Many  ancient  and  many  modern  writers  have 
 explained  this  epistle,  nor  could  they  devote  their 
 attention  to  a  better  object,  since  whoever  under- 
 stands this  epistle  has  a  way  opened  to  the  know- 
 ledge of  the  whole  Scriptures. 
 
 I  say  nothing  of  the  ancient  commentators,  whose 
 piety,  erudition,  holiness,  and  antiquity  have  se- 
 cured for  them  so  much  authority  as  prevents  us 
 from  treating  with  contempt  any  work  which  they 
 have  produced.  It  is  unnecessary  for  me  to  enume- 
 rate all  our  living  commentators  on  this  epistle, 
 and  I  will  only  give  my  opinion  of  the  most  dis- 
 tinguished. 
 
 Philip    Melancthon,   on    account   of   his    singu- 
 lar learning,   industry,   and   skill   in  every  kind   of 
 knowledge,  hath   cast  more  light  upon  this  epistle 
 F  i  2 
 
TEDICATION. 
 
 than  any  of  his  predecessors.  But,  as  his  chief 
 intention  seems  to  have  been  the  discussion  of  such 
 passages  as  particularly  required  observation,  while 
 he  dwells  upon  these,  he  designedly  omits  many 
 things  which  are  calculated  to  baffle,  in  some  mea- 
 sure, persons  of  ordinary  ability.  Melancthon  was 
 followed  by  Bullinger,  who  hath  deservedly  obtained 
 great  praise,  for  he  has  very  much  distinguished 
 himself  by  uniting  ease  with  learning.  At  last, 
 Bucer  has  completed  the  whole  by  publishing  his 
 lucubrations  on  this  epistle.  For  this  commentator, 
 as  you  know,  is  distinguished  by  recondite  learning, 
 by  a  copious  acquaintance  with  many  subjects,  by 
 the  perspicuity  of  his  genius,  by  the  extent  of  his 
 reading,  and  his  many  and  various  other  attain- 
 ments, which  give  him  a  decided  superiority  over 
 the  greatest  part  of  his  contemporaries,  place  him 
 on  an  eminence  where  few  can  come  in  competition 
 with  him,  and  almost  none  are  entitled  to  carry  from 
 him  the  palm  of  victory.  This  expositor  is  also 
 justly  entitled  to  the  peculiar  praise  of  a  minute- 
 ness and  diligence  in  interpreting  Scripture,  which 
 give  him  a  superiority  over  any  writer  of  the  present 
 time. 
 
 To  wish,  therefore,  to  contend  with  -wTiters  of  such 
 unrivalled  excellence,  as  it  would,  I  confess,  be  a  proof 
 of  too  presumptuous  an  emulation,  so  it  never  even 
 entered  my  mind  that  I  should  deprive  them  of  the 
 least  portion  of  their  celebrity.  Let  their  favour  and 
 authority  with  the  public  which  all  good  men  acknow- 
 
DEDICATION. 
 
 ledge  they  deserve,  remain  unimpaired.  This,  I 
 hope,  will  be  granted  me,  that  no  production  of  man 
 ever  attained  such  consummate  perfection  as  not  to 
 leave  room  for  the  industry  of  their  successors  to 
 improve,  either  by  polishing,  or  adorning,  or  illus- 
 trating. With  respect  to  myself,  I  dare  only  declare, 
 that  I  considered  this  work  might  not  be  wholly 
 without  its  use  ;  and  I  have  been  induced  to  com- 
 mence it  from  no  other  cause  than  the  good  of  the 
 church.  Besides,  I  expected,  that  in  consequence 
 of  my  different  manner  of  writing,  I  should  incur 
 no  envy  from  imitation,  which  I  had  the  greatest 
 cause  to  fear.  For  Melancthon  had  attained  his 
 object  by  illustrating  the  most  necessary  chapters  ; 
 and  he  omitted  many  which  ought  not  to  be  neg- 
 lected. While  this  author  was  engaged  on  such 
 subjects  as  were  of  the  greatest  consequence,  he 
 could  have  no  desire  to  prevent  others  from  also 
 examining  such  parts  as  merited  their  attention. 
 .Bucer  is  too  prolix  to  be  read  hastily  by  persons 
 who  are  distracted  by  other  employments,  and  too 
 sublime  to  be  understood  by  men  in  the  lower  ranks 
 of  life,  and  who  are  unable  to  devote  their  undivided 
 attention  to  his  writings.  For  whatever  subject  he 
 handles,  the  incredible  fertility  of  genius,  in  which 
 he  excels,  supplies  him  with  such  a  fund  of  matter, 
 that  he  does  not  know  when  to  give  over  writino-. 
 Since,  however,  the  former  of  these  commentators 
 has  not  examined  every  passage  ;  and  the  latter,  in 
 too  diffuse  a  manner  to  be  read  in  a  short  time  ;  my 
 
DEDICATION. 
 
 plan  seemed  likely  to  have  no  appearance  of  emula- 
 tion. I  doubted,  however,  for  some  time,  whether 
 it  would  be  better  for  me  to  glean,  as  it  were,  a  few 
 grapes  after  the  labours  of  such  distinguished  men, 
 and  of  other  writers,  which  I  might  so  collect  to- 
 gether, as  to  be  useful  to  persons  of  moderate  talents  ; 
 or  to  compose  an  uninterrupted  commentary,  in  which 
 many  things  would  necessarily  be  repeated  that  all, 
 or  at  least  some  of  them,  had  already  mentioned. 
 But  since  they  frequently  vary  from  each  other,  and 
 thus  occasion  much  difficulty  to  readers  not  dis- 
 tinguished for  acuteness,  and  in  a  state  of  hesita- 
 tion concerning  the  opinion  which  they  ought  to 
 adopt,  I  thought  my  labour  might  be  useful,  if, 
 by  pointing  out  the  best  interpretation,  I  relieved 
 those  of  the  trouble  of  judging,  who  are  not  of 
 themselves  able  to  form  any  certain  conclusion,  par- 
 ticularly as  I  intended  to  treat  every  subject  so  con- 
 cisely, that  my  readers  would  not  lose  much  time, 
 while  they  found  in  my  commentary  the  sentiments 
 of  others.  In  fine,  I  did  my  utmost  to  prevent  any 
 of  my  readers  from  having  just  cause  to  complain  of 
 many  needless  and  superfluous  observations  in  this 
 commentary. 
 
 I  say  nothing  of  its  usefulness,  which,  however, 
 impartial  judges  will  perhaps,  after  reading,  confess 
 to  be  greater  than  I  dare  modestly  promise.  It  is 
 proper  that  I  excuse  myself  for  occasionally  dissent- 
 ing, or  certainly  differing  a  little  from  others.  The 
 word  of  God  ought  to  be  held  by  us  in  such  venera- 
 
DEDICATION. 
 
 tion,  that  it  should  be  distracted  as  little  as  possible 
 by  a  variety  of  our  interpretations.  For  the  Scrip- 
 ture is  thus,  T  know  not  how,  shorn  of  its  majesty, 
 jDarticularly  if  it  is  not  done  with  much  selection, 
 and  with  great  sobriety.  And  if  it  is  considered 
 sacrilegious  to  contaminate  any  thing  dedicated  to 
 God,  no  defence  can  be  made  for  him  who  handles 
 with  impure,  or  improperly  prepared  hands,  one  of 
 the  most  sacred  of  all  our  earthly  blessings.  On 
 this  account,  rashly  to  turn  the  Scriptures  into 
 various  senses,  and  to  wanton  with  them  as  in  sport, 
 which  has  frequently,  for  a  good  while,  been  now 
 done  by  many,  is  a  degree  of  boldness  nearly  allied 
 to  sacrilege.  We  ought,  however,  always  to  ob- 
 serve, that  men  distinguished  for  the  zeal  of  piety, 
 and  who  handle  the  mysteries  of  God  with  a  deep 
 sense  of  religion  and  sobriety,  have  by  no  means 
 on  all  occasions  agreed  among  themselves  in  their 
 interpretations  of  Scripture.  For  God  never  de- 
 signed so  to  bless  his  servants,  that  each  of  them 
 was  endowed  with  a  full  and  perfect  understanding 
 on  every  point ;  and  this  was  permitted,  no  doubt, 
 for  the  purpose  of  our  being  preserved,  first,  in  a 
 state  of  humility ;  and,  secondly,  in  the  exercise  of 
 brotherly  love  and  communion.  Since,  therefore, 
 we  have  no  cause  to  expect,  in  this  present  life, 
 what  otherwise  is  very  much  to  be  desired — to  agree 
 constantly  with  each  other  in  understanding  the 
 various  passages  of  Scripture,  every  effort  is  to  be 
 used  that  we  depart  from  the  opinions  of  our  pre- 
 
DEDICATION. 
 
 decessors  and  superiors  induced  by  no  passion  for 
 novelty — impelled  by  no  desire  of  reproving  others — 
 instigated  by  no  hatred — provoked  by  no  ambition, 
 but  compelled  by  necessity  alone,  and  seeking  nothing 
 else  than  the  good  of  others.  We  should  adopt  this 
 plan  in  explaining  Scripture  ;  and  less  liberty  ought 
 to  be  taken  in  the  doctrines  of  religion,  in  which 
 the  Lord  is  particularly  desirous  that  the  minds  of 
 his  people  should  harmonize.  My  readers  will  easily 
 observe  that  I  have  had  a  regard  to  both.  But  since 
 it  is  not  becoming  me,  either  to  determine  or  pro- 
 nounce any  thing  concerning  myself,  I  willingly 
 refer  to  you  for  adjudgment  on  this  work  ;  and  if  all 
 men  justly  submit,  for  the  most  part,  to  your  deci- 
 sion, I  ought  to  yield  to  it  in  all  things  ;  for  the 
 more  intimately  I  am  acquainted  with  you  by  familiar 
 intercourse,  which  generally  diminishes  something 
 of  the  high  opinion  we  form  of  others,  the  more  is 
 my  value  and  esteem  of  you  heightened.  All  men 
 of  learning  also  agree  in  regarding  you  with  dis- 
 tinguished honour  and  estimation.     Farewell. 
 
 Strasburgh, 
 18th  October,  1539. 
 
THE    ARGUMENT 
 
 EPISTLE    TO    THE    ROMANS. 
 
 I  KNOW  not  whether  it  is  worth  my  while  to  dwell  at  any 
 greater  length  in  praising  the  utility  of  this  epistle,  because  I 
 am  afraid  lest  my  eulogy  of  it,  which  must,  without  doubt, 
 fall  far  below  its  real  value  and  importance,  should  only 
 contribute  to  lessen  its  celebrity.  Besides,  its  character  is 
 much  more  immediately  discerned  at  first  sight,  and  its  real 
 nature  better  explained  than  can  be  depicted  by  any  language. 
 I  prefer,  therefore,  to  pass  on  to  the  argument,  which  will 
 incontrovertibly  prove  that  this  epistle,  besides  many  other 
 excellencies  of  the  highest  order,  possesses  this  peculiar  pro- 
 perty, and  unrivalled  honour,  that  the  expositor,  who  has 
 attained  to  a  true  understanding  of  its  contents,  has  the 
 doors  thrown  open  for  entering  into  the  deepest  and  most 
 hidden  treasures  of  the  word  of  truth. 
 
 The  whole  epistle  is  so  methodical  that  the  very  preface  is 
 distinguished  by  the  artificial  character  of  its  structure.  This 
 art  appears  in  many  passages  which  will  be  noticed  in  our 
 remarks  on  the  epistle,  but  especially  in  deriving  the  princi- 
 pal argument  from  the  preface.  For,  having  commenced  with 
 the  praise  of  his  apostolic  office,  Paul  gradually  advances  to 
 commend  the  gospel ;  and,  since  this  necessarily  leads  him  to 
 dispute  concerning  faith,  he  passes  on,  conducted  as  it  were 
 by  the  context,  to  the  consideration  of  the  subject.  He  thus 
 commences  the  principal  question  of  the  whole  epistle,  our 
 justification  by  faith,  which  he  discusses  to  the  end  of  the 
 fifth  chapter.  The  subject,  therefore,  proposed  for  our  con- 
 sideration in  these  chapters  is,  that  the  mercy  of  God  in 
 Christ  is  the  alone  righteousness  of  man,  which,  being  offered 
 
THE    ARGUMENT. 
 
 by  the  gospel,  is  apprehended  by  faith.  But  men  are  soothed 
 and  lulled  to  sleep  by  their  vices,  and  so  deluded  by  a  false 
 opinion  of  righteousness  as  to  imagine  that  they  stand  in  no  need 
 of  the  righteousness  of  faith,  unless  they  have  been  cast  down 
 from  every  kind  of  confidence.  Besides,  being  inebriated  by 
 the  pleasure  of  their  lusts,  and  sunk  in  deep  security,  they 
 cannot  easily  be  roused  to  seek  for  righteousness,  unless 
 struck  with  the  terror  of  the  divine  judgment.  The  apostle 
 undertakes  to  convince  them  of  their  iniquity,  and  to  shake 
 them  out  of  their  drowsiness  when  pierced  by  the  arrows 
 of  conviction. 
 
 Paul,  in  the  commencement,  proves  the  whole  human  race  to 
 be  guilty  of  ingratitude,  from  the  very  structure  of  the  world, 
 because  they  do  not,  in  so  great  an  excellency  of  liis  works, 
 acknowledge  a  Creator ;  nay,  when  compelled  to  own  him, 
 they  do  not  honour  his  majesty  as  they  ought,  but  pro- 
 fane and  violate  it  by  their  vanity.  Thus  all  are  proved 
 guilty  of  impiety,  which  is  the  most  detestable  of  all  crimes. 
 And  to  show  more  clearly  that  all  have  revolted  from  the 
 Lord,  he  enumerates  the  base  and  horrid  transgressions  to 
 which  men  are  every  where  liable.  This  affords  an  evident 
 proof  of  their  degeneracy  from  God,  because  they  are  signs 
 of  divine  anger  which  could  exist  only  in  the  wicked.  For 
 the  Jews  and  some  of  the  gentiles,  while  they  covered 
 their  internal  wickedness  by  a  veil  of  external  holiness,  did 
 not  by  any  means  think  they  could  be  convicted  of  these 
 crimes,  and  therefore  imagined  themselves  exempted  from  a 
 common  damnation.  The  apostle  directs  his  pen  against  this 
 pretended  holiness;  and,  as  he  could  not  strip  such  characters 
 of  their  mask  in  the  presence  of  men,  he  summons  them  to 
 the  judgment  of  God,  from  whose  eyes  their  secret  desires 
 are  not  concealed. 
 
 He  next  divides  mankind  into  Jews  and  gentiles,  and 
 places  each  of  them  before  God's  tribunal.  He  deprives  the 
 gentiles  of  their  pretended  excuse  from  ignorance,  because 
 conscience,  by  which  they  were  more  than  sufficiently  con- 
 victed, served  them  instead  of  a  law.  He  particularly  presses 
 upon  the  Jews  the  written  law,  which  they  produced  in 
 their  defence  ;  and  having  proved  them  to  be  transgressors  of 
 it,  they  could  not  deny  their  iniquity,  since  sentence  was  now 
 pronounced  against  them  by  the  very  mouth  of  God.  At  the 
 same  time  he  meets  an  objection,  which  might  seem  to  favour 
 them  ;  namely,  that  injury  was  done  to  the  covenant  of  God, 
 if  the  Jews  were  not  separated  from  others,  which  was  a  mark 
 of  holiness  to  that  nation.    He  on  this  occasion,  for  the  first 
 
THE    ARGUMENT. 
 
 time,  teaches  that  they  did  not  excel  others  by  the  right  of 
 the  covenant,  since  they  had  departed  from  it  by  their  own 
 unfaithfulness.  But  that  he  might  not  derogate  in  any 
 respect  from  the  constancy  of  the  divine  promise,  he  grants 
 them  some  prerogative  from  the  covenant,  which  consisted  in 
 God's  mercy,  not  their  merit ;  because  it  pertains  to  their 
 own  excellence  to  continue  equal  to  the  gentiles.  He  then 
 confirms  it  from  the  authority  of  Scripture,  that  the  Jews 
 and  gentiles  are  all  sinners,  where  he  treats  a  little  concerning 
 the  use  of  the  law. 
 
 After  plainly  depriving  the  human  race  of  all  confidence  in 
 their  own  virtue,  and  boasting  in  their  own  righteousness, 
 and  affrighting  them  by  the  severity  of  the  divine  judgment, 
 he  now  returns  to  the  subject  proposed — ^justification  by  faith ; 
 where  he  explains  the  nature  of  faith,  and  how  we  may 
 acquire  the  righteousness  of  Christ  by  its  means.  He  sub- 
 joins, to  the  end  of  the  third  chapter,  a  few  striking  ques- 
 tions, for  the  purpose  of  repelling  the  ferocity  of  human 
 pride  and  boasting,  that  it  may  not  dare  to  exalt  itself  against 
 the  grace  of  God.  He  prevents  the  Jews  from  confining 
 such  distinguished  grace  of  God  to  their  own  nation,  and 
 claims  it  also  for  the  gentiles. 
 
 In  the  fourth  chapter,  he  draws  his  argument  from  an 
 example  ;  proposing  the  distinguished  one  of  Abraham, 
 liable  to  no  cavils,  since,  being  the  father  of  the  faithful, 
 he  ought  to  be  regarded  as  a  rule  and  general  pattern. 
 When,  therefore,  he  has  proved  Abraham  to  be  justi- 
 fied by  faith,  he  teaches  us  to  pursue  the  same  path  ;  and 
 asserts  that,  by  comparing  contrary  subjects,  the  righteous- 
 ness of  works  vanishes,  where  a  place  is  allowed  to  justification 
 by  faith.  He  confirms  this  by  the  opinion  of  David,  who 
 places  the  happiness  of  man  in  the  mercy  of  God,  and  thus 
 deprives  works  of  the  character  of  conferring  happiness  on 
 man.  He  then  pursues,  more  at  length,  what  he  had  briefly 
 alluded  to  before, — that  there  was  no  reason  why  the  Jews 
 should  exalt  themselves  above  the  gentiles,  who  have  this 
 common  happiness  equally  with  the  Jews,  since  the  Scripture 
 states  that  righteousness  was  conferred  on  Abraham  in  uncir- 
 cumcision.  In  this  passage,  he  adds  something  on  the  use 
 of  circumcision.  He  then  subjoins  that  the  promise  of  sal- 
 vation depends  on  the  alone  goodness  of  God ;  for,  if  it  rests 
 upon  the  law,  it  will  not  possess  a  power  of  giving  peace  to 
 the  consciences  in  which  it  ought  to  be  established,  nor  will 
 it  ever  attedn  perfection.  We  ought  to  regard  the  truth  of 
 God  alone,  and  not  ourselves,  in  embracing  this  promise,  if 
 
THE    ARGUMENT. 
 
 we  wish  to  make  it  firm  and  secure ;  and  imitate  Abraham, 
 who  directed  all  his  attention  to  the  power  of  God,  without 
 considering  his  own  case.  At  the  end  of  the  chapter,  that 
 he  may  apply  the  example  adduced  more  nearly  to  a  universal 
 cause,  he  institutes  a  comparison  between  instances  exactly 
 similar. 
 
 The  fifth  chapter,  after  briefly  touching  upon  the  fruit  and 
 effect  of  the  righteousness  of  faith,  is  almost  entirely  taken  up 
 in  amplification,  for  the  purpose  of  giving  a  better  illustration 
 of  the  subject.  For,  deriving  his  argument  from  the  greater  to 
 the  less,  he  shows  how  much  we,  who  have  been  already  re- 
 deemed and  reconciled  to  God,  ought  to  expect  from  his  love, 
 which  has  been  so  liberal  to  abandoned  sinners,  as  to  have  be- 
 towed  upon  us  his  only-begotten  and  well-beloved  Son.  He 
 afterwards  compares  sin  with  gratuitous  righteousness,  Christ 
 with  Adam,  death  with  life,  the  law  with  grace  ;  whence  it 
 is  fully  established  that  our  evils,  however  great,  are  absorbed 
 in  the  infinite  goodness  of  God. 
 
 Paul,  in  the  sixth  chapter,  descends  to  sanctification,  which 
 we  obtain  in  Christ.  For  the  flesh  is  liable,  as  soon  as  it  has 
 enjoyed  a  slight  taste  of  this  grace,  peaceably  to  indulge  its 
 vices  and  lusts,  as  if  it  were  now  dead.  But  Paul,  on  the 
 contrary,  contends,  in  this  passage,  that  we  cannot  perceive 
 righteousness  in  Christ,  unless  we  apprehend,  at  the  same 
 time,  sanctification.  He  argues  from  baptism,  by  which 
 we  are  initiated  into  the  partaking  of  Christ,  and  buried 
 by  it  in  Christ,  that,  being  dead  to  ourselves,  we  should  by 
 his  life  be  raised  to  newness  of  life.  It  follows,  therefore, 
 that  none  can  put  on  his  righteousness  without  regeneration. 
 He  thence  exhorts  us  to  purity  and  holiness,  which  ought 
 necessarily  to  exhibit  themselves  in  such  as  have  been  trans- 
 lated from  a  kingdom  of  sin  to  a  kingdom  of  righteousness, 
 and  have  rejected  the  impious  indulgence  of  the  flesh,  v^hich 
 seeks  for  a  more  unrestrained  licentiousness  of  sinning  in 
 Christ.  He  also  inserts  a  brief  mention  of  the  abrogation  of 
 the  law,  which  displays  the  excellence  of  the  New  Testament, 
 where  the  Holy  Spirit  is  promised,  with  the  forgetfulness  of 
 our  sins. 
 
 In  the  seventh  chapter,  he  enters  into  an  important  dispute 
 concerning  the  use  of  the  law,  which  he  had  before  pointed 
 at,  when  he  was,  as  it  were,  engaged  on  another  subject ;  and 
 assigns  its  inability  to  do  any  thing  of  itself  except  the  caus- 
 ing of  our  condemnation,  as  a  reason  for  our  being  freed  from 
 the  power  of  the  law.  And  to  prevent  this  from  being  per- 
 verted to  the  dishonour  of  the  law,  he  boldly  vindicates  it 
 
THE    ARGUMENT. 
 
 from  all  calumny.  For  he  shows  the  fault  to  have  been  ours, 
 why  the  law,  which  was  given  for  life,  afforded  cause  for 
 death.  At  the  same  time,  he  explains  how  sin  may  be 
 increased  by  it.  He  then  passes  on  to  describe  the  struggle 
 between  the  Spirit  and  the  flesh,  which  the  sons  of  God 
 feel  in  themselves  as  long  as  they  are  surrounded  with 
 the  prison  of  this  mortal  body ;  for  they  carry  about  with 
 them  the  remains  of  concupiscence,  by  which  they  are 
 constantly  withdrawn,  in  some  measure,  from  obejang  the 
 law. 
 
 The  eighth  chapter  is  full  of  consolation,  lest  the  discou- 
 raged consciences  of  the  faithful  should  become  dejected, 
 when  they  heard  of  their  disobedience,  which  the  apostle  had 
 already  proved,  or  rather  of  their  imperfect  obedience.  But 
 that  the  impious  might  not  from  this  cause  lull  themselves  in 
 security,  he  first  testifies  that  this  blessing  belongs  only  to 
 the  regenerate,  in  whom  the  Spirit  of  God  lives  and  flourishes. 
 He  therefore  explains  two  things  ;  first,  that  all  who  are 
 inserted  into  the  Lord  Christ  by  his  Spirit,  are  out  of  all 
 danger  and  hazard  of  damnation,  however  much  they  may  as 
 yet  be  laden  with  sin ;  and,  in  the  next  place,  that  all  those 
 who  remain  in  the  flesh,  without  enjoying  the  sanctifica- 
 tion  of  the  Spirit,  are  by  no  means  partakers  of  so  great  a 
 blessing.  He  then  explains  how  great  the  certainty  of  our 
 own  confidence  is,  when  the  Spirit  of  God  by  his  own  testi- 
 mony expels  all  doubt  and  trembling.  Besides,  he  at  the 
 same  time  proves,  by  anticipation,  that  the  security  of 
 eternal  life  cannot  be  interrupted  or  disturbed  by  the  present 
 miseries  to  which  we  are  subject  in  this  mortal  state.  Nay, 
 our  salvation  is  rather  promoted  by  such  exercises,  and  all 
 our  present  miseries  will  be  regarded  as  nothing,  when  com- 
 pared with  the  excellence  of  salvation  in  Christ.  He  con- 
 firms this  by  the  example  of  Jesus,  who,  as  he  is  the  first- 
 born, and  holds  the  pre-eminence  in  the  family  of  God,  so  he 
 is  the  first  prototype  to  whom  all  ought  to  be  conformed. 
 The  apostle,  therefore,  as  if  the  state  of  the  Christian  was 
 secure,  joined  a  very  striking  and  very  excellent  boasting  and 
 glorying,  by  which  he  courageously  insults  over  the  power 
 and  machinations  of  Satan, 
 
 But,  since  many  were  deeply  concerned  when  they  saw  the 
 Jews,  the  first  guardians  and  heirs  of  the  covenant,  abhor 
 Christ,  because  indeed  they  hence  inferred,  either  that  the  co- 
 venant was  translated  from  the  posterity  of  Abraham,  which 
 despise  the  perfecting  of  it,  or  that  the  Messiah  was  not  the 
 promised  Redeemer,  since  he  had  not  provided  better  for  the 
 
THE    ARGUMENT. 
 
 nation  of  Israel ;  he  begins  to  meet  this  question  from  the 
 commencement  of  the  ninth  chapter.  In  the  preface,  there- 
 fore, he  speaks  of  his  love  to  his  countrymen,  that  he  may 
 not  appear  to  say  any  thing  from  hatred ;  and,  at  the  same 
 time,  kindly  states  the  ornaments  which  distinguished  the 
 Jewish  people ;  and,  after  this,  he  gently  passes  on  to 
 remove  all  the  offence  occasioned  by  their  blindness.  He 
 divides  the  sons  of  Abraham  into  two  classes,  to  show  that 
 not  all  who  had  descended  from  him,  according  to  the  flesh, 
 ought  to  be  reckoned  among  the  seed  for  the  purpose  of 
 their  being  made  partakers  of  the  grace  of  the  covenant ; 
 and,  on  the  other  hand,  that  strangers,  if  ingrafted  by  faith, 
 are  reckoned  as  sons ;  and  of  this  he  adduces  an  example  in 
 Esau  and  Jacob.  In  this  passage,  therefore,  he  again  directs 
 our  attention  to  the  election  of  God,  on  which  the  whole 
 business  must  be  necessarily  thought  to  depend.  Since  this 
 election  is  founded  on  the  alone  mercy  of  God,  we  seek  in 
 vain  for  its  cause  in  the  dignity  of  man.  Rejection  is 
 opposed  to  election,  and  though  the  justice  of  this  is  un- 
 doubted, yet  it  has  no  higher  cause  than  the  will  of  God. 
 Towards  the  end  of  the  chapter,  he  proves  that  testimony 
 had  been  borne  both  to  the  calling  of  the  gentiles  and  the 
 reprobation  of  the  Jews  by  the  predictions  of  the  prophets. 
 
 In  the  tenth  chapter  he  again  commences  with  testifying 
 his  love  to  the  Jews,  and  then  states  that  a  vain  confidence  in 
 works  was  the  cause  of  their  ruin.  He,  on  the  other  hand, 
 meets  an  objection  which  may  be  adduced  from  the  law,  by 
 showing  us  to  be  lead  by  the  hand  of  the  law  to  the  righteous- 
 ness of  faith.  He  adds,  that  this  righteousness  is  promis- 
 cuously offered  to  all  nations  by  the  kindness  of  God,  but  is 
 finally  apprehended  by  those  whom  God  has  illuminated  with 
 his  special  grace.  He  states  the  predictions  of  Moses  and 
 Isaiah  to  show  that  more  of  the  gentDes  than  of  the  Jews 
 would  attain  this  blessing  ;  Isaiah  openly  and  expressly 
 prophesied  concerning  the  calling  of  the  gentiles,  and 
 Moses  of  the  hardening  of  the  Jews.  The  question,  there- 
 fore, still  remained,  whether  there  was  any  difference  between 
 the  seed  of  Abraham  and  other  nations,  according  to  God's 
 covenant.  While  he  is  desirous  to  solve  this  question,  he 
 advises  them,  in  the  first  place,  not  to  limit  the  work  of  the 
 Lord  to  the  mere  appearance  seen  by  the  eyes,  since  the  elect 
 often  escape  our  knowledge ;  as  Elias  was  formerly  mis- 
 taken when  he  thought  that  religion  had  perished  among  the 
 people  of  Israel,  though  seven  thousand  true  worshippers 
 still  remained.     But  lest  we  sho\ild  be  troubled  on  account  of 
 
THE    ARGUMENT. 
 
 the  number  of  unbelievers,  who,  as  we  see,  hate  the  gospel,  he 
 in  the  second  place  asserts  that  the  covenant  of  the  Lord  re- 
 sides also  in  the  carnal  posterity  of  Abraham,  but  with  such 
 as  are  predestinated  by  the  free  election  of  the  Lord.  He  then 
 directs  his  remarks  to  the  gentiles,  to  prevent  them  from 
 being  too  fierce  and  haughty  on  account  of  their  adoption, 
 when  they  insult  over  the  rejection  of  the  Jews,  although 
 they  surpass  them  in  nothing  but  the  favour  of  the  Lord,  which 
 ought  rather  to  be  to  them  a  subject  of  humility.  Nor  had  God's 
 favour  forsaken  the  seed  of  Abraham  ;  for  the  Jews  are  to  be 
 provoked,  by  the  faith  of  the  gentiles,  to  emulate  them,  so 
 that  the  Lord  will  thus  gather  together  all  his  own  Israel. 
 
 The  three  following  chapters  consist  of  a  great  variety  of 
 precepts.  The  twelfth  chapter  instructs  the  Christian,  by 
 general  precepts,  how  to  direct  his  life  and  conversation. 
 The  thirteenth  is  chiefly  occupied  in  vindicating  the  power  of 
 the  civil  magistrate.  We  are  hence  entitled  to  infer  with 
 certainty,  that  there  were  even  then  some  turbulent  spirits, 
 who  thought  that  Christian  liberty  could  not  stand  firm  with- 
 out disturbing  the  power  of  the  state.  But  that  Paul  might 
 not  appear  to  impose  any  duties  on  the  church,  except  those 
 of  charity,  he  proves  this  obedience  also  to  be  contained 
 under  love.  He  afterwards  subjoins  certain  precepts,  not  yet 
 given,  for  the  regulating  of  their  conduct.  In  the  fourteenth 
 chapter  he  exhorts  them  to  pursue  a  line  of  behaviour  par- 
 ticularly necessary  in  that  age.  For  since  there  were  many 
 who  insisted  on  observing  the  Mosaic  ritual  with  the  most 
 determined  superstition,  they  could  not  endure  any  neglect 
 of  these  ceremonies  without  taking  very  serious  offence. 
 Such  as  were  confirmed  in  their  abrogation  for  the  purpose 
 of  destroying  superstition,  designedly  pretended  to  entertain 
 a  contempt  for  them.  Both  offended  from  a  want  of  mode- 
 ration. For  the  superstitious  condemned  those  who  were 
 opposed  to  them,  as  despisers  of  the  divine  law,  who,  on  the 
 other  hand,  very  unseasonably  jested  at  their  simplicity. 
 The  apostle  therefore  adopts  a  plan  of  moderation  suitable  to 
 both  parties  ;  for  he  debars  the  latter  from  indulging  in  pride 
 and  haughtiness,  and  the  former  from  too  great  peevishness 
 and  moroseness.  At  the  same  time  he  prescribes,  as  the 
 best  means  for  Christian  liberty,  to  confine  it  within  the 
 bounds  of  love  and  edification  ;  and  he  consults  very  well  for 
 the  interest  of  the  weak,  while  he  forbids  them  to  attempt 
 any  thing  in  opposition  to  the  voice  of  conscience. 
 
 The  fifteenth  chapter  begins  with  the  repetition  of  a  gene- 
 ral sentiment,  as  the  clause  of  the  whole  dispute,  that  such  as 
 
THE    ARGUMENT. 
 
 are  endowed  with  more  strength  should  exert  their  vigour  in 
 confirming  the  weak.  But  since  the  ceremonies  of  Moses 
 sowed  constant  dissention  between  the  Jews  and  gentiles,  he 
 settles  all  emulation  among  them  by  removing  the  subject  of 
 their  pride  and  boasting.  For  he  teaches  both  Jews  and  gen- 
 tiles that  salvation  consists  in  the  alone  mercy  of  God  ;  and 
 it  is  their  duty,  relying  on  this,  to  lay  aside  all  haughtiness  of 
 spirit,  and  knit  together  by  this  grace,  in  the  hope  of  one 
 inheritance,  mutually  to  embrace  each  other.  Finally,  being 
 desirous  to  pass  on  to  the  commendation  of  his  office,  as  an 
 apostle,  which  secured  no  small  authority  to  his  doctrine,  he 
 embraces  this  opportunity  for  making  an  excuse,  and  begging 
 pardon,  on  account  of  his  rashness  in  taking  upon  himself, 
 with  such  confidence,  the  office  of  teacher  among  the  Romans. 
 He  induces  them  also  to  entertain  some  hopes  of  his  arrival, 
 which  in  the  commencement  he  had  stated  that  he  had 
 hitherto  desired  and  attempted  without  accomplishing.  He 
 adds  also  the  reason  which  at  present  prevents  him,  namely, 
 the  care  of  the  alms  raised  by  the  churches  of  Macedonia  and 
 Achaia  committed  to  his  trust,  for  relieving  the  poverty  of 
 the  saints  in  Jerusalem.  The  last  chapter  is  almost  entirely 
 taken  up  in  salutations.  It  is,  however,  interspersed  with 
 some  admirable  precepts,  and  closes  with  an  excellent  prayer. 
 
COMMENTARY 
 
 ON 
 
 PAUL'S    EPISTLE 
 
 TO    THE 
 
 ROMANS. 
 
 CHAPTER  I. 
 
 1  Paul,  a  servant  of  Jesus  Christ,  called  to  he 
 an    apostle,    separated   unto    the   gospel    of   God, 
 
 2  (Which  he  had  promised  afore  by  his  prophets  in 
 the  holy  scriptures,)  3  Concerning  his  Son  Jesus 
 Christ  our  Lord,  which  was  made  of  the  seed  of 
 David  according  to  the  flesh,  4  And  declared  to  he 
 the  Son  of  God  with  power,  according  to  the  Spirit 
 of  holiness,  by  the  resurrection  from  the  dead: 
 5  By  whom  we  have  received  grace  and  apostleship, 
 for  obedience  to  the  faith  among  all  nations  for  his 
 name ;  6  Among  whom  are  ye  also  the  called  of 
 Jesus  Christ :  7  To  all  that  be  in  Rome,  beloved  of 
 God,  called  to  he  saints  :  grace  to  you,  and  peace, 
 from  God  our  Father,  and  the  Lord  Jesus  Christ. 
 
 Paul— I  should  be  disposed  entirely  to  omit  men- 
 tioning the  name  of  Paul,  because  the  importance  of 
 
 F 
 
82  ON  Paul's  epistle 
 
 the  subject  does  not  require  us  to  dwell  long  upon 
 it,  and  nothing  can  be  added  which  has  not  been 
 repeatedly  stated  by  other  interpreters.  Since, 
 however,  I  can  easily  satisfy  one  class  of  my  readers 
 without  much  fatiguing  the  rest,  this  question  shall 
 be  discussed  in  a  few  words.  Luke  himself  (Acts 
 xiii.  7,  9)  confutes  the  opinion  of  those,  who  suppose 
 the  Apostle  to  have  assumed  this  name  as  a  trophy 
 of  the  subjugation  of  the  Proconsul  Sergius  to 
 Christ,  for  he  proves  that  name  to  have  been  given 
 our  apostle  before  that  period.  Nor  do  I  think  it 
 probable  he  was  thus  named  on  his  embracing  Chris- 
 tianity. I  think  this  conjecture  was  approved  by 
 Augustine  merely  on  account  of  its  affording  him  an 
 opportunity  to  pursue  a  train  of  shrewd  philoso- 
 phical remarks,  in  his  discourse  to  show  that  the 
 proud  Saul  had  become  a  little  disciple  of  Christ. 
 There  is  greater  probability  in  the  opinion  of  Origen, 
 who  considers  him  to  have  had  two  names.  For  it 
 is  not  inconsistent  with  the  appearance  of  truth  to 
 suppose  that  the  family  name  of  Saul  had  been  given 
 liim  by  his  parents  to  mark  his  religion  and  kindred, 
 and  the  surname  Paul  had  been  also  added  as  a 
 proof  of  his  right  to  be  a  Roman  citizen  ;  because, 
 indeed,  they  did  neither  wish  this  honour,  which  was 
 highly  esteemed  at  that  time,  to  be  concealed  in  their 
 son,  nor  did  they  set  so  high  a  value  upon  it  as  to 
 cancel  the  mark  of  his  descent  from  Israel.  Perhaps, 
 too,  he  therefore  used  the  name  of  Paul  more  fre- 
 quently in  his  Epistles,  because  it  was  more  distin- 
 guished and  common  among;  the  churches  to  which 
 he  wrote,  more  highly  valued  in  the  Roman  empire, 
 and  less  known  by  his  relations.  For  it  was  his  duty 
 not  to  neglect  the  avoiding  of  all  unnecessary  suspi- 
 cion, dislike,  and  hatred,  which  were  then  attached  to 
 the  Jewish  name,  both  at  Rome,  and  in  the  Pro- 
 vinces ;  and  to  abstain  from  everything,  by  which 
 
TO    THE    ROMANS.  83 
 
 the  rage  of  his  countrymen  could  be  inflamed,  or  his 
 own  personal  safety  endangered. 
 
 Servant  of  Jesus — He  distinguished  himself  by 
 these  titles,  for  the  purpose  of  securing  authority  to 
 his  doctrine.  He  effects  this  in  two  ways  ;  by  as- 
 serting, in  the  first  place,  his  call  to  the  office  of  an 
 apostle,  and,  in  the  next,  by  informing  them  that 
 it  was  connected  with  the  Church  at  Rome.  For  it 
 was  of  great  importance  not  only  that  he  should  be 
 considered  to  be  an  apostle  by  a  call  from  God,  but 
 should  be  known  also  to  be  destined  for  the  Church 
 of  Rome.  He  therefore  says  he  is  a  servant  of 
 Christ,  called  to  the  office  of  an  apostle,  for  the  pur- 
 pose of  intimating  that  he  had  not  rushed  into  such 
 a  situation  in  a  rash  manner.  He  immediately  after 
 states  that  he  was  separated,  as  a  means  of  giving 
 stronger  confirmation  to  the  fact  of  his  not  being 
 one  of  the  people,  but  a  distinguished  apostle  of  the 
 Lord.  In  this  sense  he  had  descended  from  a  ge- 
 neral term  to  a  species,  since  an  apostleship  is  a 
 particular  kind  of  ministry.  For  every  one,  who 
 sustains  the  office  of  teaching,  is  ranked  among 
 Christ's  servants  ;  but  apostles  are  much  superior  to 
 all  others  in  their  degree  of  honour.  But  the  sepa- 
 ration, which  he  afterwards  mentions,  expresses 
 both  the  end  and  use  of  his  apostleship,  for  he  was 
 desirous  briefly  to  point  out  the  design  with  which 
 he  had  been  called  to  that  function.  The  title, 
 therefore,  of  the  servant  of  Christ,  which  he  applies 
 to  himself,  was  enjoyed  by  him  in  common  with  all 
 other  teachers,  but,  by  claiming  that  of  an  apostle, 
 he  prefers  himself  to  others  ;  since,  however,  a  per- 
 son who  of  his  own  accord  thrusts  himself  into  an 
 office  is  entitled  to  no  authority,  he  admonishes  us 
 that  he  is  appointed  of  God.  The  following,  there- 
 fore, is  the  sense  of  the  passage  : — "  I,  Paul,  am  not 
 any  ordinary  minister  of  Christ,  but  an  apostle,  con- 
 
84  ON  Paul's  epistle 
 
 stituted  such  by  the  calling  of  God,  not  by  any  rash 
 effort  of  my  own."  Then  follows  a  more  clear  ex- 
 planation of  his  apostolic  office,  by  which  he  was 
 appointed  to  preach  the  gospel ;  for  I  do  not  agree 
 with  those  who  refer  the  calling  mentioned  by  the 
 apostle  to  the  eternal  election  of  God,  understand- 
 ing by  it  either  his  separation  from  his  mother's 
 womb,  stated  by  himself  in  Galatians  (chap.  i.  15), 
 or  his  destination  to  preach  to  the  Gentiles,  related 
 by  Luke.  For  he  simply  glories  in  his  having  God 
 as  the  author  of  his  office,  that  no  one  may  think 
 he  assumes  this  honour  to  himself  of  his  own  pri- 
 vate rashness  and  presumption.  It  must  here  be 
 observed,  that  all  are  not  fit  for  the  ministry  of  the 
 word,  wliich  requires  a  special  calling  ;  nay,  it  is 
 the  duty  of  those  who  consider  themselves  as  pos- 
 sessing the  best  qualifications,  to  take  care  lest  they 
 hurry  into  it  without  a  call.  We  shall  consider,  in 
 another  place,  what  the  calling  of  apostles  and 
 bishops  mean,  observing,  particularly,  that  preach- 
 ing the  gospel  is  the  office  of  an  apostle.  This  e\'i- 
 dently  shows  the  folly  of  those  "  dumb  dogs"  who  are 
 distinguished  for  nothing  else  but  a  mitre,  a  crozier, 
 and  such-like  mummeries,  while  they  yet  boast  of 
 themselves  as  the  successors  of  the  apostles.  The 
 name  of  servant  signifies  nothing  more  than  a  mi- 
 nister, for  it  relates  to  an  office.  I  mention  this  to 
 remove  the  vain  fancy  of  such  as,  without  any  rea- 
 son, indulge  in  philosophical  observations  upon  the 
 word  "  servant,"  while  they  imagine  the  bondage  of 
 Moses  to  be  opposed  to  that  of  Christ. 
 
 Which  he  had  before  ji'^'omised — Paul  establishes 
 the  faith  of  the  gospel  by  its  antiquity,  because  the 
 force  of  a  doctrine  is  much  diminished  by  novelty,  as 
 if  he  had  said  liiat  Christ  had  not  dropped  do\vn  sud- 
 denly upon  the  earth,  or  introduced  a  new  kind  of  doc- 
 trine never  heard  of  before,  since  he  himself,  together 
 
TO    THE    ROMANS.  85 
 
 with  his  gospel,  had  been  promised,  and  always 
 expected  from  the  beginning  of  the  world.  In  the 
 next  place,  because  antiquity  is  often  fabulous,  he 
 adds,  "  Witnesses,  and  those  likewise  of  a  classical 
 character,  namely,  the  prophets  of  God,  with  a  view 
 to  remove  all  suspicion."  In  addition  to  this,  he 
 states,  in  the  third  place,  that  their  testimony  is 
 supported  by  proper  signature,  even  by  the  holy 
 Scriptures.  We  may  hence  infer  what  the  gospel  is, 
 since  we  are  taught  that  it  was  not  preached  or  pro- 
 mulgated, but  only  "  promised"  by  the  prophets.  If 
 the  prophets,  therefore,  promised  the  gospel,  the 
 consequence  is,  that  it  was  exhibited  when  the  Lord 
 was  finally  manifested  in  the  flesh.  All  who  con- 
 found the  promises  with  the  gospel  are  evidently  de- 
 ceived, since  the  gospel  is  properly  the  solemn 
 preaching  of  the  manifestation  of  Christ,  in  whom 
 the  promises  themselves  are  exhibited. 
 
 Concerning  his  Son — A  remarkable  passage,  which 
 teaches  us  the  whole  gospel  is  contained  in  Christ, 
 so  that  every  one,  who  removes  a  single  foot  from 
 Christ,  withdraws  himself  from  the  gospel.  For 
 since  he  is  the  living  and  express  image  of  the 
 Father,  we  need  not  be  astonished  that  he  alone 
 is  proposed  to  us  as  the  object  to  whom  all  our  faith 
 is  directed,  and  in  whom  it  consists.  This,  there- 
 fore, is  a  certain  description  of  the  gospel,  by  which 
 Paul  intimates  what  it  summarily  comprehends. 
 I  have  translated  the  following  words,  Jesus  Christy 
 in  the  same  case  with  his  Son,  because  I  consider  it 
 to  agree  better  with  the  context.  We  must  hence 
 draw  the  following  conclusion,  that  every  person,  / 
 who  makes  a  proper  advancement  in  the  knowledge 
 of  Christ,  acquires  an  acquaintance  with  the  whole 
 scope  of  the  gospel,  while,  on  the  contrary,  all 
 such  as  desire  to  obtain  wisdom  out  of  Christ,  act 
 the  part  not  only  of  fools,  but  of  madmen. 
 
 / 
 
86  ON  Paul's  epistle 
 
 Who  was  made — It  is  our  duty  to  seek  for  two 
 things  in  Christ,  if  we  are  desirous  to  find  salvation 
 in  him,  divinity  and  humanitjiJ  The  divinity  con- 
 tains power,  righteousness,  and  life,  in  itself,  which 
 are  communicated  to  us  by  the  humanity ;  wherefore 
 the  apostle  hath  expressly  mentioned  both  in  the 
 sum  of  the  gospel,  because  Christ  has  been  exhibited 
 in  the  flesh,  and  declared  himself  to  be  the  Son  of 
 God  in  it;  as  John  also  (John  i.  14,)  after  he  had 
 said  that  the  Word  was  made  flesh,  adds,  "  he  was  the 
 glory  as  of  the  only  begotten  Son  of  God"  in  the 
 flesh  itself.  The  special  notice  which  he  takes  of 
 the  family  and  origin  of  Christ,  from  his  ancestor 
 David,  is  not  without  its  use ;  for  this  particular 
 sentence  directs  our  attention  to  the  promise,  and 
 removes  all  doubt  of  his  being  the  very  person  who 
 was  formerly  promised.  The  promise  made  to 
 David  had  acquired  so  great  celebrity  as  to  leave  no 
 doubt  of  its  being  a  commonly  received  opinion 
 among  the  Jews  that  the  Messiah  was  called  the  Son 
 of  David.  The  position,  therefore,  that  Christ  was 
 descended  from  David,  contributes  to  the  certainty 
 of  our  faith.  He  adds,  according  to  the  Jlesh,  for 
 the  purpose  of  convincing  us  that  he  possessed  some- 
 thing superior  to  the  flesh  which  he  had  brought 
 down  from  heaven,  and  had  not  received  from 
 David,  namely,  the  glory  of  the  Deity,  which  is 
 afterwards  mentioned.  Moreover,  by  these  expres- 
 sions, Paul  not  only  declares  the  true  essence  of 
 flesh  in  Christ,  but  manifestly  distinguishes  between 
 his  divine  and  human  nature,  thiis  refutin^..the  im- 
 pious dotage  of  Servg^Jis,  who  imagined  Christ's  flesh 
 was  compounded  of  three  uncreated  elements. 
 
 Declared  the  Son  of  God — Or  determined,  if  such  a 
 translation  meets  your  approbation  :  as  if  he  had 
 said,  The  virtue  of  the  resurrection  resembles  the 
 decree  by  which  he  was  pronounced  the  Son  of  God, 
 
TO    THE    ROMANS.  87 
 
 as  in  Psalm  ii.  7,  "  This  day  have  I  begotten  you," 
 for  that  begetting  is  referred  to  knowledge.  Al- 
 though some  make  this  passage  to  comprehend  three 
 separate  proofs  of  the  divinity  of  Christ,  understand- 
 ing, first,  by  virtue,  miracles;  secondly,  the  testi- 
 mony of  the  Spirit;  and,  lastly,  the  resurrection 
 of  the  dead  :  I  prefer  joining  them  together,  and 
 refer  all  these  three  to  one,  in  the  following  manner  : 
 Christ  was  detennineed  to  be  the  Son  of  God,  by 
 openly  exerting  his  truly  heavenly  power,  which  was 
 also  that  of  the  Spirit,  when  he  rose  from  the  dead. 
 This  power  is  understood  when  it  is  sealed  to  the 
 I  hearts  of  believers  by  the  same  Spirit.')  The  expres- 
 sion of  the  apostle  supports  this  interpretation,  for 
 he  says  Christ  had  been  declared  hy  pozver,  because, 
 indeed,  the  power  peculiar  to  God  had  shone  forth  in 
 him,  and  afforded  an  undoubted  proof  of  his  divi- 
 nity. This  also  displays  itself  in  his  resurrection, 
 as  in  another  passage,  (2  Cor.  xiii.  4,)  the  same  Paul, 
 while  he  confesses  that  the  weakness  of  the  flesh 
 had  appeared  in  Christ's  death,  commends  the  power 
 of  the  Spirit  in  the  resurrection.  This  glory,  how- 
 ever, is  not  made  known  to  us,  until  the  same 
 Spirit  seals  it  to  our  hearts.  We  can  have  no  doubt 
 that  Paul  includes  also  the  evidence  experienced  by 
 individuals  in  their  own  hearts,  with  the  admirable 
 power  of  the  Spirit  which  Christ  manifested  by 
 rising  from  the  dead ;  because  he  expressly  mentions 
 sanctification,  as  if  the  apostle  had  said,  the  Spirit, 
 by  sanctifying  individual  believers,  ratifies  and  con- 
 firms that  proof  of  its  power  which  it  once  dis- 
 played. For  the  Scripture  often  applies  epithets  to 
 the  Spirit  of  God,  adapted  to  the  present  subject. 
 Thus  he  is  denominated  by  our  Lord  (John  xiv.  7) 
 "  the  Spirit  of  truth,"  from  the  effect  stated  in  that 
 passage.  Moreover,  divine  power  is,  therefore,  sai(f\ 
 to  have  shone  forth  in  the  resurrection  of  Christ ;/ 
 
88  ON  Paul's  epistle 
 
 because  he  rose,  as  he  has  frequently  testified,  by 
 his  own  power  ;  "  destroy  this  temple,  and  in  three 
 days  I  will  raise  it  upj;"  (John  ii.  9  ;)  "  no  one  taketh 
 away  my  life  from  me.*'  (John  x.  18.)  For  he  ob- 
 tained a  victory  over  death,  to  which  he  had  yielded 
 according  to  the  weakness  of  his  flesh,  not  by  any 
 precarious  assistance,  but  by  the  heavenly  operation 
 of  his  own  Spirit. 
 
 By  whom  we  have  received — After  finishing  his 
 description  of  the  gospel,  which  he  inserted  as  re- 
 commendatory of  his  ofi^ice,  he  now  returns  to  assert 
 his  calling,  to  which  he  observed  a  strong  testimony 
 had  been  afforded  the  Romans.  Grace  and  apostle- 
 ship  are  separated  by  the  figure  Hypallage,  and 
 mean  either  apostleship  freely  bestowed,  or  the 
 grace  of  the  apostleship  ;  he  thus  intimates  that  his  ' 
 appointment  to  such  a  rank  had  been  wholly  the^; 
 work  of  divine  beneficence,  not  of  his  own  dignity. ' 
 For  though  in  the  presence  of  the  world,  liis  office 
 is  accompanied  with  almost  nothing  but  dangers, 
 labours,  hatred,  and  infamy  ;  yet,  with  God  and 
 his  saints,  it  is  considered  one  of  no  vulgar  and  or- 
 dinary dignity^  and,  therefore,  justly  esteemed  to 
 be  of  grace.  The  following  interpretation,  if  the 
 reader  prefers  it,  conveys  the  same  sense  :  "  I  have 
 received  grace  to  be  an  apostle."  The  expression,  in 
 the  name,  is  explained  by  Ambrose,  of  his  appoint- 
 ment to  preach  the  gospel  instead  of  Christ,  accord- 
 ing to  the  following  passage  : — "We  are  ambassadors 
 for  Christ."  (2  Cor.  v.  20.)  The  opinion  of  those, 
 however,  who  consider  name  to  mean  knowledge, 
 appears  to  be  more  sound,  because  the  gospel  is 
 preached  for  this  very  purpose,  (IJohn  iii.  23,)  that 
 we  may  "  believe  in  the  Son  of  God."  And  Paul 
 himself  is  called  an  elect  vessel,  to  carry  the  name  of 
 Christ  among  the  Gentiles.  (Acts  ix.  15.)  The  ex-  -^ 
 pression,  therefore,  for  the  name  conveys  the  same  - 
 
TO    THE    ROMANS.  89 
 
 sense  as  if  Paul  had  said  "  that  I  may  manifest  the 
 character  of  Christ." 
 
 To  the  obedience  of  faith — That  is,  we  have  re- 
 ceived the  commandment  to  carry  the  gospel  to  all 
 the  Gentiles,  with  a  view  to  their  obeying  it  by  faith. 
 He,  in  turn,  admonishes  the  Romans  of  their  duty 
 from  the  design  of  his  calling,  as  if  he  had  said,  "  My 
 part  indeed  is  to  perform  the  office  entrusted  to  me, 
 namely,  the  preaching  of  the  word  ;  it  is  yours  to 
 listen  to  the  word  with  all  obedience,  unless  you 
 wish  to  make  the  calling  which  I  have  received  from 
 the  Lord  to  be  of  none  effect."  Whence  we  infer, 
 that  the  command  of  God  is  obstinately  resisted, 
 and  his  whole  order  perverted,  by  those  who  reject, 
 in  an  irreverent  and  contemptuous  manner,  the 
 preaching  of  the  gospel,  for  its  very  design  is  to 
 compel  us  to  obey  God.  The  nature  of  fkith 
 deserves  our  notice  on  this  occasion,  which  is, 
 therefore,  distinguished  by  the  name  of  obedience, 
 because  the  Lord  calls  us  by  the  gospel,  and  we 
 answer  him  by  faith,  when  he  calls  us  ;  as,  on  the 
 contrary,  unbelief  is  the  source  of  all  our  stubborn- 
 ness against  God.  I  prefer  the  translation  into  the 
 obedience  of  faith,  rather  than  for  obedience,  since 
 the  last  interpretation  can  only  be  applied  impro- 
 perly and  figuratively,  although  it  is  once  used, 
 (Acts  vi.  7  ;)  for  faith  is,  properly,  that  by  which 
 the  gospel  is  obeyed. ' 
 
 Among  all  nations  ;  among  whom,  ^'c. — It  was  not 
 sufficient  for  him  to  receive  the  appointment  of  an 
 apostle,  unless  his  ministry  had  respect  to  the  disci- 
 ples ;  and  on  this  account  he  adds,  that  his  apostle- 
 ship  extends  to  all  nations.  Afterwards  he  more 
 plainly  calls  himself  an  apostle  of  the  Romans,  when 
 he  says,  that  they  also  were  comprehended  in  the 
 number  of  the  nations,  to  whom  a  minister  was 
 given.     Moreover,  the  apostles  receive  a  common 
 
 / 
 
90  ON  Paul's  epistle 
 
 command  concerning  the  preaching  of  the  gospel 
 through  the  whole  world,  for  they  are  not  appointed 
 as  shepherds  and  bishops  over  certain  churches. 
 But  Paul,  beside  the  general  proAance  of  the  apos- 
 tolic function,  was  appointed,  by  special  authority, 
 a  minister  for  preaching  the  gospel  among  the  na- 
 tions. The  circumstance  of  his  being  prevented  to 
 pass  by  Macedonia,  and  to  speak  the  word  in  Mysia, 
 (Acts  xvi.  G,)  is  not  opposed  to  this  statement,  as  if 
 limits  were  thus  fixed  to  the  extent  of  his  bounda- 
 ries, because  it  was  necessary  for  him  to  go  at  that 
 time  to  another  place,  and  the  harvest  there  was  not 
 yet  fully  ripe. 
 
 The  called  of  Jesus  Christ — He  assigns  a  reason, 
 which  applies  more  immediately  to  themselves,  be- 
 cause, indeed,  the  Lord  had  now  afforded  in  them  a 
 proof,  by  which  he  declared  that  they  were  called  to 
 the  communication  of  the  gospel.  "Whence  it  fol- 
 lowed, if  they  were  desirous  of  the  continuance  of 
 their  own  calling,  that  they  ought  not  to  reject  the 
 ministry  of  Paul,  who  had  been  appointed  by  the 
 same  election  of  the  Lord.  The  sentence,  "  called  of 
 Jesus  Christ,"  I  therefore  consider  to  be  declaratory, 
 as  if  the  word  immely  had  intervened,  and  it 
 means  they  are  partakers  of  Jesus  Christ  by  his 
 calling.  For  they  are  not  only  chosen  in  Christ  by 
 their  heavenly  Father  among  his  sons,  who  are  to 
 be  the  heirs  of  an  everlasting  life,  but,  after  their 
 election,  are  committed  also  to  his  care  and  faitliful 
 protection  as  their  shepherd. 
 
 To  all  that  are  at  Rome — He  shows,  in  a  beauti- 
 ful order,  what  deserves  to  be  praised  in  us.  First, 
 that  the  Lord,  in  his  kindness,  has  taken  us  into 
 his  favour  and  love;  secondly,  has  called  us;  thirdly, 
 has  called  us  to  holiness,  which  praise  is  finally 
 enjoyed  by  us,  if  we  do  not  neglect  our  calling. 
 A  very  faithful  doctrine  is  here  suggested  for  our 
 
TO    THE    ROMANS.  91 
 
 consideration,  and  I  leave  it,  after  making  this  short 
 allusion,  to  the  meditation  of  each  of  my  readers. 
 Certainly  the  praise  of  our  salvation  does  not,  ac- 
 cording to  St.  Paul,  depend  upon  our  own  power, 
 but  is  derived  entirely  from  the  fountain  of  God's  ) 
 gratuitous  and  paternal  love  towards  us  ;  for  Paul  ^— 
 makes  this  to  be  the  beginning  of  God's  love  to  us. 
 What  other  cause  but  his  own  mere  goodness  can 
 moreover  be  assigned  for  his  love  ?  On  this  also 
 depends  his  calling,  by  which,  in  his  own  time,  he 
 seals  the  adoption  in  those  who  were  first  gratui- 
 tously chosen  by  him.  From  these  premises  the 
 conclusion  follows,  that  none  truly  associate  them-  ' 
 selves  Avith  the  faithful  who  do  not  place  a  certain 
 confidence  in  the  Lord's  kindness  to  them,  although 
 undeserving  and  wretched  sinners  ;  and  being  roused 
 by  his  goodness,  they  aspire  to  holiness,  "  For  he 
 hath  not  called  us  to  uncleanness,  but  to  holiness." 
 (1  Thess.  iv.  6.)  Since  the  Greek  admits  of  being 
 translated  in  the  second  person,  I  see  no  cause  for 
 changing  it. 
 
 Grace  and  peace — There  is  nothing,  in  the  first 
 place,  deserves  more  to  be  desired  by  us  than  to 
 have  God  propitious,  which  is  the  meaning  of  grace.  ' 
 In  the  second  j)lace,  the  prosperity  and  success 
 of  all  our  affairs  proceed  and  flow  from  him,  which 
 is  the  sense  of  the  word  "  peace  ;"  for,  though  every 
 thing  may  appear  to  smile  upon  us,  if  God  is  j 
 angry,  our  very  blessing  is  changed  into  a  curse.  / 
 The  only  foundation,  therefore,  of  our  happiness 
 is  the  kindness  of  God,  which  is  the  source  of  our 
 enjoying  true  and  solid  prosperity,  while  our  very 
 adversity  itself  promotes  our  salvation.  We  un- 
 derstand, also,  by  our  supplicating  peace  from  the 
 Lord,  that  every  blessing  we  enjoy  is  the  fruit  of 
 divine  beneficence.  Nor  ought  we  to  omit  mention- 
 ing, that  he  at  the  same  time  prays  for  the  attain- 
 
^2  ON  Paul's  epistle 
 
 ment  of  those  blessings  from  the  Lord  Jesus.  For 
 our  Lord  deserves  to  be  treated  with  this  honour, 
 who  is  not  only  the  servant  and  dispenser  of  our 
 Father's  kindness  to  us,  but  works  all  things  in 
 common  with  him.  The  proper  meaning,  however, 
 of  the  apostle  is,  that  all  the  blessings  of  God  come 
 to  us  by  Christ.  Some  consider  we  ought  rather  to 
 understand  by  the  word  "  peace,"  tranquillity  of  con- 
 science ;  and,  I  grant,  it  sometimes  admits  this  con- 
 struction ;  but  since  the  apostle  was  undoubtedly 
 desirous  to  allude  here  to  the  sum  of  all  blessings, 
 the  first  interpretation,  proposed  by  Bucer,  suits  the 
 passage  much  better.  The  apostle,  therefore,  feel- 
 ing a  desire  to  pray  that  the  sum  of  all  happiness 
 should  be  conferred  on  the  pious,  has  immediate  re- 
 course, as  on  a  former  occasion,  to  the  fountain  itself, 
 namely,  the  grace  of  God,  which  not  only  is  the  source 
 of  our  eternal  happiness,  but  the  cause  of  all  bless- 
 ings in  this  life.  .—- -^ 
 
 8  First,  I  thank  my  God  through  Jesus  Christ 
 for  you  all,  that  your  faith  is  spoken  of  throughout 
 the  whole  world.  9  For  God  is  my  witness,  whom 
 I  serve  with  my  spirit  in  the  gospel  of  his  Son,  that 
 without  ceasing  I  make  mention  of  you  always  in 
 my  prayers  ;  10  Making  request  (if  by  any  means 
 now  at  length  I  might  have  a  prosperous  journey  by 
 the  will  of  God)  to  come  unto  you.  11  For  I  long 
 to  see  you,  that  I  may  impart  unto  you  some  spi- 
 ritual gift,  to  the  end  ye  may  be  established ;  12 
 That  is,  that  I  may  be  comforted  together  with  you, 
 by  the  mutual  faith  both  of  you  and  me. 
 
 First,  I  thank — Here  he  commences  in  a  manner 
 very  suitable  to  the  cause,  since,  from  reasons  derived 
 
TO    THE    ROMANS.  93 
 
 both  from  liis  own  character  and  that  of  the  Romans, 
 he  seasonably  prepares  them  to  submit  to  his  instruc- 
 tions. When  the  apostle  mentions  the  renown  of 
 their  faith,  an  argument  is  drawn  from  their  own 
 character,  for  he  intimates  that  they  were  obligated, 
 by  the  public  commendation  of  the  churches,  not  to 
 reject  the  apostle  of  the  Lord,  unless  they  wished 
 to  disappoint  the  opinion  which  all  men  entertained 
 of  them.  Such  conduct  is  considered  to  be  incon- 
 sistent with  good  manners,  and  in  some  measure  to 
 resemble  a  breach  of  faith.  As  this  testimony, 
 therefore,  ought  with  very  good  reason  to  induce  the 
 apostle,  who  had  conceived  a  confident  opinion  of 
 their  obedience,  to  undertake,  according  to  his  office, 
 to  teach  and  instruct  the  Romans,  so  they  were 
 obligated  in  turn  not  to  despise  his  authority./  He 
 disposes  them,  from  a  consideration  of  his  own  cha- 
 racter, to  submit  to  his  instructions  by  testifying  his 
 sincere  love  to  them.  And  nothing  has  a  more 
 powerful  effect  to  secure  confidence  in  a  counsellor, 
 than  the  opinion  of  his  studying  and  contriving  for 
 our  interest  from  sincere  affection.  ,  In  the  first 
 place,  it  is  worthy  of  remark,  that  he  so  praises 
 their  faith  as  to  refer  it  to  God,  by  which  we 
 are  taught  faith  to  be  the  gift  of  God.  For  if 
 thanksgiving  is  the  acknowledgment  of  a  kindness, 
 whoever  thanks  God  for  faith  confesses  it  to  be  his 
 gift.  And  when  we  find  the  apostle  always  com- 
 mences his  rejoicings  with  thanksgiving,  we  may 
 learn  this  instruction  from  it,  that  all  our  blessings 
 are  kindnesses  from  God.  We  ought  also  to  habitu- 
 ate ourselves  to  such  forms  of  expression,  as  may 
 rouse  us  with  greater  eagerness  to  acknowledge  God 
 to  be  the  giver  of  all  blessings,  and  to  excite  others 
 at  the  same  time  to  a  similar  train  of  thoughts.  If 
 it  is  right  to  observe  this  in  blessings  of  small  im- 
 portance, we  ought  to  do  it  much  more  with  respect 
 
94  ON  Paul's  epistle 
 
 to  faith,  which  is  neither  an  ordinary  nor  a  common 
 gift  of  God.  Besides,  we  have  here  an  example 
 how  thanks  ought  to  be  given  through  Christ,  ac- 
 cording to  the  precept  of  the  apostle,  (Heh.  xiii.  15,) 
 showing  how  we  both  seek  and  obtain  mercy  from 
 the  Father  in  his  name.  Finally,  he  mentions  his 
 own  God,  which  is  a  special  privilege  of  the  faithful, 
 on  whom  alone  God  confers  this  honour.  For  there 
 is  a  mutual  relation  expressed  in  the  promise,  (Jer. 
 XXX.  22,)  "  I  will  be  to  them  a  God,  and  they  shall 
 be  to  me  a  people."  Though  I  prefer  restricting  it 
 to  the  character  which  Paul  supported,  as  an  ap- 
 proval of  the  obedience  paid  by  him  to  the  Lord  in 
 the  preaching  of  the  gospel.  Thus  Hezekiah  calls 
 God  the  God  of  Isaiah,  when  he  wishes  to  give  him 
 the  character  of  a  true  and  faithful  jDrophet.  (Isaiah 
 xxxvii.  4.)  He  is  called,  by  way  of  excellence,  the 
 God  of  Daniel,  because  he  vindicated  the  purity  of 
 the  worship  of  the  Most  High.  (Dan.  vi.  19.) 
 
 By  the  ivhole  world — The  commendation  of  good 
 men  was  regarded  by  Paul  as  that  of  the  whole 
 world,  in  estimating  the  faith  of  the  Romans.  For 
 unbelievers,  who  rather  execrated  this  faith,  could 
 not  give  a  sincere  or  probable  testimony  concerning 
 it.  We  must,  therefore,  understand  that  the  faith 
 of  the  Romans  was  proclaimed  in  the  whole  world, 
 by  the  voice  of  all  believers  who  could  form  a 
 proper  opinion  and  give  a  just  decision  on  this  point. 
 It  was  of  no  importance  to  find  this  small  and  igno- 
 ble band  of  men  wholly  unknown  to  the  wicked  at 
 Rome,  since  their  judgment  had  not  the  smallest 
 weight  with  Paul. 
 
 For  God  is  my  witness — He  shows  his  love  from 
 its  effects,  for  had  he  not  been  warmly  attached  to 
 them,  he  would  not  have  commended,  with  so  much 
 earnestness,  their  salvation  to  the  Lord,  nor  would 
 Jie  have  especially  desired  to  promote  the  same  with  so 
 
TO    THE    ROMANS.  95 
 
 much  ardour  by  his  own  exertion.  The  solicitude  and 
 the  desire  of  the  aj^ostle  are  undoubted  proofs  of  his 
 attachment,  for  they  can  never  exist  unless  they  arise 
 from  love.  But  since  he  knew  it  to  be  of  importance 
 to  convince  the  Romans  of  his  sincerity,  if  he 
 wished  to  establish  their  confidence  in  his  preaching, 
 he  confinus  it  by  an  oath,  a  necessary  method  for 
 giving  certainty  to  our  discourse,  when  we  consider 
 it  worth  our  while  to  confirm  and  settle  upon  a 
 sure  foundation  whatever  is  liable  to  doubt.  For 
 if  an  oath  is  merely  an  appeal  to  God  for  confirming 
 our  discourse,  every  one  must  grant  the  wisdom  of 
 the  apostle's  oath,  which  he  took  without  infringing 
 the  precept  of  Christ.  Hence  it  is  evident  that  the 
 design  of  Christ  was  not  as  the  too  superstitious 
 Anabaptists  dream,  entirely  to  abolish  oaths,  but 
 rather  to  restore  the  true  observance  of  the  law. 
 For  the  law,  while  it  allows  an  oath,  condemns  only 
 perjury,  and  unnecessary  swearing.  If,  therefore, 
 we  wish  to  swear  properly,  we  should  imitate  the 
 gravity  and  devotion  which  appear  in  the  apostles  in 
 taking  oaths.  To  understand  this  form  of  an  oath 
 fully,  we  must  consider,  that  while  we  appeal  to  God 
 as  a  witness,  he  is  summoned  also,  as  a  punisher  of 
 our  sin,  if  we  swear  deceitfully,  which  Paul,  on  another 
 occasion,  expresses  in  the  following  words,  "  I  call 
 God  for  a  record  upon  my  soul."  (2  Cor.  i.  23.) 
 
 Whom  I  serve  with  my  spirit — For  as  profane 
 men,  who  make  a  mock  of  God,  are  accustomed  to 
 appeal  to  his  name  as  a  mere  pretext,  with  equal 
 assurance  and  Tashness,  Paul  commends  his  piety  in 
 this  place  with  a  view  to  secure  for  himself  the  con- 
 fidence of  the  Romans.  For  such  persons,  as  are 
 under  the  infiuence  of  a  lively  fear  and  reverential 
 awe  of  God,  will  tremble  to  take  a  false  oath.  Paul 
 also  opposes  his  spirit  to  a  mere  external  mask  ;  for 
 as  many  falsely  pretend  to  be  worshippers  of  God, 
 
96  ON  Paul's  epistle 
 
 who  are  such  only  in  aj^pearance,  he  bears  witness 
 that  he  worships  from  the  heart.  Perhaps,  also,  he 
 had  regard  to  the  ancient  ceremonies  by  which  alone 
 the  Jews  appreciated  the  worship  of  God.  He 
 means,  therefore,  that  although  not  exercised  in 
 ceremonial  observances,  he  is  nevertheless  a  sincere 
 worshipper  of  God,  as  in  Phil.  iii.  3,  "  We  are 
 the  true  circumcision,  who  worship  God  in  the  spirit, 
 and  have  no  confidence  in  the  flesh."  He  boasts, 
 therefore,  of  his  worshipping  God  with  sincere  piety 
 of  the  heart,  which  is  true  religion  and  right  worship. 
 It  was  also  of  importance,  as  we  have  already  men- 
 tioned, with  a  view  to  confirm  the  certainty  of  his 
 oath,  that  Paul  should  testify  his  piety  towards  God. 
 For  impious  persons  make  a  mock  at  perjury,  which 
 pious  characters  dread  more  awfully  than  a  thou- 
 sand deaths.  For  wherever  there  is  a  serious  fear  of 
 God,  the  same  reverence  of  his  name  must  exist. 
 It  amounts  to  the  same  thing  as  if  Paul  had  said, 
 that  he  was  well  acquainted  with  the  sanctity  and 
 religion  required  in  taking  an  oath,  while  he  did 
 not,  after  the  example  of  profane  persons,  call  God  to 
 witness  in  a  rash  manner.  And  his  conduct  teaches 
 us  to  entertain  such  a  deep  sense  of  piety,  whenever 
 we  take  an  oath,  that  the  name  of  Christ,  which  we 
 express  with  our  lips,  may  have  its  own  power  on 
 our  hearts.  He  then  proves  from  a  sign,  namely, 
 his  ministry,  in  what  manner  his  worship  of  God 
 does  not  arise  from  mere  pretence.  For  by  his  mi- 
 nistry he  exhibits  the  most  full  proof  that  he  was 
 devoted  to  the  glory  of  God,  who  denied  himself, 
 and  did  not  hesitate  to  undergo  all  the  difiiculties  of 
 ignominy,  of  poverty,  of  death,  and  hatred,  for  ex- 
 alting the  kingdom  of  God.  Some  explain  the 
 sentence,  as  if  Paul  wished  to  recommend  the  wor- 
 ship with  which  he  honoured  God,  because  it  is 
 agreeable  to  the  command  of  the  gospel,  where  a 
 
TO    THE    ROMANS.  97 
 
 spiritual  worship  is  certainly  prescribed.  But  the 
 former  interpretation,  namely,  his  obedience  of  God 
 manifested  by  his  preaching  the  word,  corresponds 
 much  better  with  the  context.  He,  however,  dis- 
 tinguishes himself  in  the  mean  time  from  hypocrites, 
 who  are  influenced  by  another  motive  than  the  wor- 
 shipping of  God,  since  most  of  them  are  impelled 
 by  ambition,  or  something  of  a  similar  nature,  and 
 there  is  no  cause  to  consider  them  all  as  discharging 
 their  ministerial  duty  from  the  heart,  and  with  fide- 
 lity. The  sum  is,  that  St.  Paul  devotes  himself 
 with  sincerity  to  the  duty  of  teaching,  because  the 
 circumstance  of  his  piety,  which  he  has  mentioned, 
 makes  it  correspond  with  the  present  subject.  Hence 
 we  deduce  a  useful  doctrine,  calculated  to  supply 
 the  ministers  of  the  truth  with  no  small  courage, 
 when  informed  that  by  preaching  the  gospel  they 
 perform  a  worship  grateful  and  precious  to  God  him- 
 self. For  what  should  prevent  them  from  preach- 
 ing, when  they  know  their  labours  to  be  so  pleasing 
 to  God  and  approved  by  him,  as  to  be  considered  a 
 distinguished  part  of  worship  ?  He  also  denomi- 
 nates it  the  gospel  of  the  Son  of  God,  by  which 
 Christ  becomes  eminent,  being  pointed  out  in  this 
 instance  by  the  Father,  that  while  the  Son  is  glori- 
 fied, he  in  turn  glorifies  the  Father. 
 
 How  unceasingly — He  continues  to  manifest  the 
 increasing  force  of  his  love  by  the  constancy  of  his 
 prayer.  For  it  was  a  striking  instance  of  his  affec- 
 tion to  find  the  apostle  make  mention  of  the  Romans 
 in  all  the  prayers  he  poured  forth  to  the  Lord.  The 
 sense  of  the  passage  becomes  clearer  if  the  adverb 
 always  is  understood  to  mean  in  all  my  prayers, 
 as  often  as  I  address  God  in  my  supplications,  I 
 add  also  the  mention  of  you  Romans.  He  speaks 
 not  of  any  invocation  of  God,  but  of  prayers,  to 
 which    the     saints   voluntarily    devote   themselves, 
 
 G 
 
98  ON  Paul's  epistle 
 
 having  laid  aside  all  other  cares.  For  the  apostle 
 might  often  have  a  sudden  ejaculation,  without  re- 
 membering the  Romans ;  but  whenever  with  an  ex- 
 press intention,  and  deep  meditation,  he  prayed  to 
 God,  his  attention  was  directed  to  the  Romans  among 
 others.  He,  therefore,  particularly  speaks  o{ prayers, 
 to  which  saints  devote  themselves  with  determined 
 purpose,  as  we  see  the  Lord  himself  seeking  a  place 
 of  retirement  for  such  an  object.  The  frequency, 
 or  rather  the  continuance  of  his  habit  of  praying, 
 is  intimated  by  his  saying,  that  he  devoted  himself 
 to  prayer  without  ceasing. 
 
 Making  request,  if  hy  any  means — Because  it  is 
 not  probable  we  shall,  from  our  heart,  study  to  pro- 
 mote the  Avelfare  of  that  person  whom  we  are  not 
 prepared  to  assist  by  our  labour,  he  now  adds,  that 
 he  is  ready  to  testify,  in  the  presence  of  God,  his 
 love  by  another  argument,  namely,  by  requesting 
 to  be  of  use  to  them.  The  full  sense  of  the  passage 
 will  appear  by  supplying  also,  and  reading  as  fol- 
 lows :  "  Making  also  request,  if  by  any  means  I 
 might  have  a  prosperous  journey  by  the  will  of 
 God  ;"  and  he  thus  declared,  that  he  not  only  ex- 
 pects prosperity  in  his  journey  by  the  grace  of  God, 
 but  he  makes  the  success  of  his  journey  to  depend 
 on  the  encouragement  and  approbation  of  the  Lord. 
 All  our  wishes  ought  to  be  ordered  according  to  this 
 rule. 
 
 For  I  long  to  see  you — He  could,  although  absent, 
 confirm  their  faith  by  his  doctrine  ;  but  a  plan  is  al- 
 ways best  formed  when  people  are  present ;  he  was, 
 therefore,  desirous  to  see  them.  He  explains,  also, 
 his  design  in  undertaking  the  trouble  of  such  a 
 journey  to  have  been,  not  his  own,  but  their  advan- 
 tage. By  spiritual  gifts,  he  means  the  powers  he 
 possessed  either  of  teaching,  or  of  exhortation,  or  of 
 prophecy,  which  he  knew  he  had  acquired  from  the 
 
TO    THE    ROMANS.  99 
 
 grace  of  God.  He  hath  well  marked  the  lawful  use 
 of  these  gifts  by  the  word  impart;  for  different 
 gifts  are,  therefore,  peculiarly  conferred  upon  each, 
 that  all  may  kindly  contribute  to  mutual  welfare, 
 and  convey  to  one  another  the  powers  which  each 
 individually  possesses.  (Rom.  xii.  3  ;  1  Cor.  xii.  11.) 
 To  the  end  you  may  he  established — He  modifies 
 his  remarks  on  communication,  lest  he  should  appear 
 to  consider  them  as  not  yet  properly  initiated  into 
 Christ,  and  as  characters  who  had  not  yet  learned 
 the  first  elements  of  the  gospel.  He  says,  there- 
 fore, that  he  was  chiefly  desirous  to  afford  them  his 
 assistance  on  that  point,  where  such  as  have  made 
 the  greatest  progress  still  require  aid ;  for  we  all 
 want  to  be  strengthened,  until  we  have  attained  the 
 "  measure  of  the  stature  of  the  fulness  of  Christ." 
 (Eph.  iv.  13.)  And  not  satisfied  with  this  proof  of 
 his  modesty,  he  corrects  his  remark  by  showing  that 
 he  does  not  usurp  the  office  of  teacher  without  a 
 desire  to  receive  mutual  instruction  from  them  ;  as 
 if  he  had  said,  I  am  desirous  to  confirm  you  accord- 
 ing to  the  measure  of  grace  conferred  upon  myself, 
 that  I  may  receive  from  your  example  a  new  acces- 
 sion to  the  alacrity  of  my  faith,  by  which  we  may 
 mutually  profit  each  other.  See  how  great  modera- 
 tion appears  to  reside  in  his  pious  breast,  since  he 
 does  not  refuse  to  seek  confirmation  fi'om  ignorant 
 learners.  Nor  does  he  state  this  merely  in  a  dis- 
 sembling manner,  for  there  is  none,  however  weak, 
 in  the  church  of  Christ,  who  cannot  be  of  some  use 
 for  our  advance  in  grace,  but  malignity  and  pride  j 
 prevent  us  from  deriving  such  fmit  by  mutual  and! 
 reciprocal  instructions.  Such  is  the  nature  of  our! 
 pride,  such  the  inebriating  effect  of  our  foolish  boast- 
 ing, that  each  of  us,  while  he  despises  and  bids 
 adieu  to  others,  considers  he  has  a  sufficient  abun- 
 dance in  himself.  I  translate  the  Greek  word, 
 g2 
 
100  ON  Paul's  epistle 
 
 with    Bucer,    exhortation,   rather    than    consolation, 
 since  it  agrees  better  with  the  context. 
 
 13  Xow  I  would  not  have  you  ignorant,  brethren, 
 that  oftentimes  I  purposed  to  come  unto  you,  (but 
 was  let  hitherto,)  that  I  might  have  some  fruit 
 among  you  also,  even  as  among  other  Gentiles. 
 14  I  am  debtor  both  to  the  Greeks  and  to  the  Bar- 
 barians, both  to  the  wise  and  the  unwise.  15  So, 
 as  much  as  in  me  is,  I  am  ready  to  preach  the  gospel 
 to  you  that  are  at  Rome  also. 
 
 Now  I  would  not  have  you  ignorant — He  now  con- 
 firms the  testimony  he  had  given  of  his  constant 
 supplication  to  God  to  allow  him  on  some  occasion 
 to  ^•isit  them,  since  it  might  have  appeared  a  vain 
 profession  if  he  had  neglected  to  embrace  the  oppor- 
 tunities which  presented  themselves.  For  he  says 
 the  power  was  wanting,  not  the  endeavour,  having 
 frequently  been  prevented  from  his  intended  purpose 
 of  visiting  the  churches  at  Rome.  We  hence  learn 
 that  the  Lord  frequently  overthrows  the  plans  of  his 
 saints  with  a  \'iew  to  humble  them,  and,  by  such  a 
 state  of  humiliation,  to  keep  their  minds  constantly 
 exercised  in  looking  to  his  providence,  on  which 
 they  are  thus  taught  to  depend,  although  their  plans, 
 in  a  proper  sense,  are  not  frustrated,  because  they 
 enter  into  no  deliberations  without  the  will  of  God. 
 For  it  is  the  daring  attempt  of  impiety  to  determine 
 on  future  plans  without  consulting  God,  as  if  they 
 could  be  regulated  by  our  power,  which  conduct 
 St.  James  (chap.  iv.  13)  severely  reproves.  Paul 
 means,  when  he  says  he  had  been  hitherto  hindered, 
 that  the  Lord  imposed  upon  him  the  transaction  of 
 more  urgent  business,  which  he  could  not  omit 
 without  injury  to  the  church.     The  impediments  of 
 
TO    THE    ROMANS.  101 
 
 believers  and  unbelievers  differ,  for  the  latter  feel 
 themselves  hindered  when  they  are  unable  to  move 
 from  the  violent  hand  of  the  Lord,  and  the  former 
 are  satisfied  to  be  prevented  by  some  lawful  reason, 
 and  allow  themselves  to  attempt  nothing  either  be- 
 sides their  duty,  or  contrary  to  edification. 
 
 That  I  might  have  some  fruit — He  speaks  of  the 
 fruit,  which  the  apostles  were  sent  by  the  Lord  to 
 collect ;  "  I  have  chosen  you,  that  you  may  go  and 
 bring  forth  fruit,  and  your  fruit  may  remain."  (John 
 XV.  10.)  He  calls  the  fruit  his  own,  which  he  col- 
 lected for  the  Lord,  not  himself,  because  nothing  is 
 more  the  property  of  the  pious  than  any  event  which 
 promotes  the  glory  of  God,  with  which  all  their 
 happiness  is  united.  He  states  also,  that  this  had 
 befallen  him  among  other  nations,  for  the  purpose 
 of  inspiring  the  Romans  with  a  hope  of  his  arrival 
 not  being  useless,  which  had  been  attended  with  ad- 
 vantage among  so  many  of  the  Gentiles. 
 
 To  the  Greeks  and  Barbarians,  the  wise,  <^c. — The 
 epithets  wise  and  unwise,  explain  the  meaning  of 
 Greek  and  Barbarian,  and  I  retain  the  words  of  the 
 apostle,  without  blaming  Erasmus,  who  trans- 
 lates them  learned  and  ignorant.  Paul  draws  an 
 argument,  therefore,  from  his  office,  to  show  that , 
 he  must  not  be  blamed  for  arrogance,  because  he 
 hoped  to  be  of  some  use  in  teaching  the  Romans, 
 however  much  they  excelled  both  in  learning  and 
 prudence  and  skill,  since  God  had  determined  to 
 make  him  debtor  also  to  the  wise.  Two  things  are 
 here  to  be  considered,  first,  that  a  heavenly  com- 
 mand has  destined  and  offered  the  gospel  to  the  wise, 
 by  which  the  Lord  may  subject  all  the  wisdom  and 
 all  the  ingenuity  of  the  world  to  himself,  and  make 
 every  kind  of  science,  and  the  sublimity  of  all  the 
 arts,  yield  to  the  simplicity  of  his  doctrine ;  espe- 
 cially, because  the  learned  are  reduced  into  disci- 
 
102  ox  Paul's  epistle 
 
 pline  with  the  ignorant,  and  become  so  tame  as  to 
 endure  those  characters  to  be  schoolfellows  under 
 Christ  their  ISIaster,  whom  they  would  not  before 
 have  deigned  to  receive  as  scholars.  In  the  second 
 place,  the  ignorant  ought  not  by  any  means  to  be  de- 
 barred from  this  school,  or  the  learned  to  avoid  it 
 with  a  vain  fear  ;  for  if  Paul  was  a  debtor  to  the 
 poor,  and  is  to  be  considered  in  debt  to  the  very 
 best  faith,  he  truly  paid  what  he  owed.  They  will, 
 therefore,  in  this  instance,  find  what  they  shall  be 
 capable  of  enjoying.  All  teachers  have  here  a  rule 
 to  follow,  namely,  to  order  themselves,  in  a  modest 
 and  kind  manner,  to  the  ignorant  and  illiterate.  By 
 such  a  plan  they  will  quietly  endure  much  absurd  con- 
 duct, and  patiently  bear  with  innumerable  instances 
 of  23ride,  by  which  they  might,  without  such  a 
 lesson,  have  been  overcome.  It  is,  however,  their 
 duty  to  remember  that  they  are  laid  under  such  ob- 
 ligations to  the  foolish,  as  not  by  immoderate  in- 
 dulgence to  cherish  their  folly. 
 
 So,  as  much  as  in  me  is — He  concludes  what  he 
 had  hitherto  said  of  his  own  desire  to  go  to  Rome  ; 
 and  since  it  seemed  to  be  a  part  of  his  duty  to  spread 
 the  gospel  among  them,  with  a  view  to  collect  fruit 
 to  the  Lord,  he  manifests  his  earnest  wish  to  satisfy 
 the  call  of  God,  as  far  as  he  was  permitted  by  the 
 Lord. 
 
 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 
 Greek.  17  For  therein  is  the  righteousness  of  God 
 revealed  from  faith  to  faith :  as  it  is  wTitten,  The 
 just  shall  live  by  faith. 
 
 /  am  not  ashamed — He  here  prevents  and  answers 
 
TO    THE    ROMANS.  103 
 
 an  objection  by  stating,  that  he  pays  no  regard  to 
 the  scorn  of  the  wicked ;  and,  in  passing,  he  em- 
 braces this  opportunity  for  commending  the  dignity 
 of  the  gospel,  that  it  might  not  be  despised  by  the 
 Romans.  He  hints,  indeed,  that  the  gospel  is  de- 
 spised by  the  world,  M'hen  he  says  he  is  not  ashamed 
 of  it  himself ;  and  he  thus  prepares  the  Romans  to 
 bear  the  dishonour  of  the  cross  of  Christ,  that  they 
 might  not  undervalue  the  gospel,  which  they  saw  ex- 
 posed to  the  scoffs  and  taunts  of  the  wicked,  while 
 he  proves  against  its  opponents  how  highly  it  was 
 valued  by  believers.  The  power  of  God,  in  the 
 first  place,  if  it  deserves  to  be  magnified,  shines 
 forth  in  the  gospel.  If  goodness  is  worthy  of  being 
 desired  and  loved,  the  gospel  is  the  instrument  of 
 that  goodness  ;  and  it  ought  to  be  deservedly  ho- 
 noured and  esteemed,  since  veneration  is  due  to  the 
 power  of  God  ;  and  we  ought  to  love  it  in  propor- 
 tion as  our  salvation  is  thus  secured.  Observe,  also, 
 how  much  Paul  attributes  to  the  ministry  of  the 
 word,  when  he  testifies  that  God  in  the  gospel  ex- 
 erts his  power  for  saving  us  by  its  means  ;  for  he 
 is  not  speaking  here  of  any  secret  revelation,  but 
 preaching  by  the  voice,  v^ence  it  follows  that  the 
 power  of  God  is  designedly  rejected,  and  his  libe- 
 rating hand  removed  at  a  great  distance  by  those  who 
 withdraw  themselves  from  hearing  the  word  preached. 
 But  because  he  does  not  work  with  efficacy  in  all, 
 but  only  where  the  Spirit  shines  in  our  hearts  as  an 
 internal  teacher,  he  therefore  subjoins  the  sentence, 
 to  every  one  that  helieveth.  The  gospel  is,  in- 
 deed, offered  to  all  for  salvation,  but  its  power  does 
 not  every  where  appear.  And  that  it  is  the  savour 
 of  death  to  unbelievers,  arises  not  so  much  from  the 
 nature  of  the  gospel,  as  from  their  own  wickedness. 
 By  showing  one  way  of  salvation,  it  cuts  off  all 
 other  confidence  ;  and,  by  withdrawing  themselves 
 
104  ON    PAULS    EPISTLE 
 
 from  this  only  salvation,  the  gospel  gives  them 
 a  certain  proof  of  their  own  ruin.  When, 
 therefore,  the  gospel  invites  all  indifferently  to 
 salvation,  it  is  properly  termed  the  doctrine  of 
 salvation.  For  Christ  is  there  offered,  and  his 
 proper  office  is  to  save  that  which  had  perished ;  and 
 such  as  refuse  to  be  saved  by  him,  experience  him 
 in  the  character  of  their  Judge.  The  word  salva- 
 tion is  every  where  in  Scripture  opposed  simply  to 
 death  ;  and  when  it  occurs,  we  must  consider  the 
 subject  treated  of;  for  when  the  gospel  frees  from 
 the  ruin  and  curse  of  eternal  death,  the  salvation 
 secured  by  it  is  everlasting  life. 
 
 To  the  Jew  first  and  Greek — Under  the  name 
 Greek,  he  here  comprehends  all  Gentiles,  as  the 
 comparison  proves,  since  he  was  desirous  to  include 
 all  mankind  under  these  two  classes.  It  is  probable 
 Paul  had  chiefly  chosen  the  Greek  nation,  from  whom 
 he  denominated  all  Gentiles,  because  they  were  the 
 first  after  the  Jews  who  were  made  partakers  of  the 
 gospel  covenant ;  and  the  Jews  were  better  ac- 
 quainted with  the  Greeks  on  account  of  their  vici- 
 nity, and  the  great  celebrity  of  their  language.  The 
 whole,  therefore,  of  the  Gentiles  is  meant  by  one 
 part  of  these,  the  Greeks  ;  and  he  thus  in  general 
 unites  Jews  and  Gentiles  in  the  participation  of  the 
 gospel,  without  depriving  the  Jews  of  their  degree 
 and  rank,  since  they  were  the  first  in  promise  and 
 calling.  The  apostle,  therefore,  secures  their  prero- 
 gative for  the  Jews,  but  immediately  joins  the 
 Gentiles,  although  as  partakers  of  the  same  blessing 
 in  an  inferior  degree. 
 
 For  the  righteousness  of  God  unto  salvation — This 
 is  an  explanation  and  confirmation  of  the  former 
 sentence,  "  that  the  gospel  is  the  power  of  God  unto 
 salvation."  For  if  we  seek  salvation,  or  life  with 
 God,  we  must  first  seek  righteousness,  by  which, 
 
TO    THE    ROMANS.  105 
 
 being  reconciled  to  him,  we  may  obtain,  by  his  being 
 propitious  to  us,  that  life  which  consists  in  his  be- 
 nevolence alone.     For  we  must,  first,  be  necessarily 
 righteous,  that   we    may  be   loved  of  God,  for  he 
 hates  unrighteousness.      The  meaning,  therefore,  is, 
 that  we  can  obtain   salvation  by  no  other  method 
 than  the  gospel,  since  God  has  nowhere  else  revealed 
 his  righteousness  to   us,  which  alone  frees  us  from 
 death.     And  this    righteousness,    the   foundation  of 
 salvation,  is  revealed   in    the    gospel,    whence    the 
 gospel  is  called  "  the  power  of  God  unto  salvation." 
 In  this  way  we  reason  from  cause  to  effect.     Again, 
 observe  how  rare  and  precious  a  treasure  God  con- 
 fers upon  us  in  his  gospel,  namely,   "  the  communi- 
 cation of  his  righteousness."     I   understand  that  to 
 be  the  righteousness  of  God,  which  is  approved  at  his 
 tribunal ;  as,  on  the  other  hand,  that  is  generally 
 called    the    righteousness    of  man,    which,    in    the 
 opinion   of  our  fellow-beings,  is  reckoned  and  es- 
 teemed  righteousness,    though  it   be    only   smoke. 
 Yet  I  doubt  not  but  Paul  alludes  to  many  prophe- 
 cies, where   the  Spirit    every  where  celebrates  the 
 righteousness  of  God  in  the  future  kingdom  of  Christ. 
 Some  explain  it  to  mean,  "  what  is  given  us  of  God." 
 And  I,   indeed,    acknowledge  the  words  admit  this 
 sense,  because  God  justifies  us  by  his  gospel,  there- 
 fore he  saves  us.     The  former  sense   appears  to  me 
 more  suitable  to  the  context,  though  I  do  not  much 
 dispute  concerning  this  subject.     It  is  of  more  im- 
 portance  that    some  consider  this    righteousness   to 
 consist  not  only  in  the  gratuitous  remission  of  sins, 
 but  partly  also  in  the  grace  of  regeneration.     But, 
 I  think,  we  are  therefore  restored  to  life,  because 
 God  reconciles  us  to  himself  gratuitously,  as  we  will 
 afterwards   treat   more    fully   in   its    proper   place. 
 Moreover,  he  now  uses  the  expression,  hy  faith,  who 
 before  said  to  every  believer.     For  righteousness  is 
 
106  ON  Paul's  epistle 
 
 offered  by  the  gospel,  and  perceived  by  faith.  He 
 subjoins  to  faith,  because,  in  proportion  to  the  ad- 
 vancement of  our  faith,  and  to  our  progress  in  this 
 knowledge,  the  righteousness  of  God  increases  in  us, 
 and  its  possession  is,  in  some  measure,  confirmed 
 and  ratified.  When  we  first  taste  the  gospel,  we 
 behold,  indeed,  the  countenance  of  God  joyful,  and 
 stretched  forth  towards  us,  but  at  a  distance  ;  the 
 more  our  knowledge  of  piety  increases,  we  behold 
 the  grace  of  God,  as  if  he  was  making  nearer  ap- 
 proaches to  us  with  greater  clearness,  and  in  a  more 
 familiar  manner.  The  opinion  of  those,  who  think 
 the  Old  and  New  Testament  to  be  here  secretly  com- 
 pared, is  more  acute  than  solid.  For  Paul  does  not, 
 in  this  passage,  compare  the  fathers,  who  lived  under 
 the  law  with  us,  but  he  marks  the  daily  progress  of 
 each  believer. 
 
 As  it  is  wriiten — He  proves  the  righteousness  of 
 faith  by  the  authority  of  the  Prophet  Habakkuk  ;  for 
 when  he  prophesies  concerning  the  destruction  of  the 
 proud,  he  at  the  same  time  adds,  the  life  of  the 
 righteous  consists  in  faith.  But  we  do  not  live  in  the 
 presence  of  God  except  by  righteousness  ;  whence 
 it  follows,  that  our  righteousness  is  also  placed  in 
 faith.  The  future  verb  points  out  the  solid  perpe- 
 tuity of  the  life  mentioned  by  him  ;  as  if  he  had 
 said,  "  it  shall  not  continue  for  a  moment,  but  endure 
 for  ever."  For  the  wicked  also  are  puffed  up  with 
 a  false  opinion  of  life,  "  but  when  they  say,  peace 
 and  security,  then  sudden  destruction  cometh  upon 
 them."  (1  Thess.  v.  3.)  Theirs  is  a  shadow,  which 
 endures  only  for  a  moment,  while  the  faith  of  the 
 righteous  alone  brings  everlasting  life.  Whence 
 does  this  arise,  but  from  faith  leading  us  to  God,  and 
 placing  our  life  in  him  ?  For  Paul  would  not  have 
 quoted  this  passage  in  an  appropriate  manner,  un- 
 less the  prophet  meant,  that  we   then   stand  fast, 
 
TO    THE    ROMANS.  107 
 
 when  we  rest  on  God  by  faith.  And  he  has  not,  in- 
 deed, ascribed  the  life  of  the  pious  to  faith,  unless 
 so  far  as  they  gather  themselves  together,  under  the 
 protection  of  their  own  God,  while  they  condemn 
 the  pride  of  the  world.  The  prophet  does  not,  in- 
 deed, professedly  treat  of  this  subject,  and  hence  he 
 makes  no  mention  of  gratuitous  righteousness  ;  but 
 it  is  sufficiently  evident,  from  the  nature  of  faith, 
 that  this  passage  suits  the  present  subject.  From 
 this  method  of  reasoning,  we  also  necessarily  infer 
 the  mutual  relation  of  faith  and  the  gospel,  for  be- 
 cause the  just  is  said  to  be  about  to  live  hy  faith, 
 it  follows  that  such  a  life  is  perceived  by  the  gospel. 
 We  have  now  the  principal  point  or  hinge  of  the  •< 
 first  part  of  this  epistle,  that  we  are  justified  hy 
 faith  through  the  alone  mercy  of  God.  We  have 
 not  this  expressly  stated  in  as  many  words  by  Paul, 
 but  it  evidently  appears  after\vards  from  the  context, 
 that  the  righteousness,  which  is  founded  on  faith, 
 wholly  depends  on  the  mercy  of  God. 
 
 18  For  the  wrath  of  God  is  revealed  from  heaven 
 against  all  ungodliness  and  unrighteousness  of  men, 
 who  hold  the  truth  in  unrighteousness ;  19  Be- 
 cause that  which  may  be  known  of  God  is  manifest 
 in  them :  for  God  hath  showed  it  unto  them.  20 
 For  the  invisible  things  of  him  from  the  creation  of 
 the  world  are  clearly  seen,  being  understood  by  the 
 things  that  are  made,  even  his  eternal  power  and 
 Godhead;  so  that  they  are  without  excuse:  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  darkened.     22  Professing  themselves  wise,  they 
 
108  ON  Paul's  epistle 
 
 became  fools,  23  And  changed  the  glory  of  the 
 uncorruptible  God  into  an  image  made  like  to  cor- 
 ruptible man,  and  to  birds,  and  four-footed  beasts, 
 and  creeping  things. 
 
 Is  revealed — He  now  proves,  by  comparing  con- 
 trary arguments,  that  righteousness  is  bestowed  or 
 conferred  only  by  the  gospel,  for  he  shows  all  to  be 
 condemned  who  do  not  enjoy  its  blessings.  Salva- 
 tion, therefore,  can  be  found  in  it  alone.  The  first 
 proof  of  condemnation,  adduced  by  the  apostle,  is 
 the  structure  of  the  world,  and  this  most  beautiful 
 composition  of  the  elements,  which,  though  well  cal- 
 culated to  excite  them  to  glorify  God,  have  never  in- 
 duced any  one  to  discharge  his  duty  to  so  kind  a 
 Creator.  This  proves  all  men  to  be  guilty  of  sacri- 
 lege, and  of  impious  and  wicked  ingratitude.  Some 
 consider  the  first  proposition  to  be  stated  here,  so 
 that  Paul  derives  his  discourse  from  the  subject  of 
 repentance,  but  I  think  this  the  commencement  of  the 
 controversy;  and  the  statement  of  the  subject  had  been 
 already  made  in  the  preceding  proposition,  for  the 
 plan  of  Paul  is  to  teach  where  salvation  is  to  be 
 sought,  and  he  hath  declared,  that  we  can  attain  it 
 by  no  other  means  than  by  the  gospel.  But,  because 
 the  flesh  does  not  voluntarily  humble  itself  so  far  as 
 to  ascribe  the  praise  of  salvation  to  the  alone  grace  of 
 God,  Paul  makes  the  whole  world  guilty  of  eternal 
 death.  Hence  it  follows  that  we  must  recover  life 
 by  some  other  means,  since  we  are  all  ruined  in 
 ourselves.  But  a  careful  examination  of  each  word 
 will  afford  us  much  assistance  in  understanding  the 
 whole  sentence.  Some  commentators  confine  "  un- 
 godliness" to  a  violation  of  the  worship  of  God,  and 
 *'  unrighteousness"  to  a  want  of  justice  to  man. 
 But,  because  the  apostle  refers  unrighteousness  im- 
 
TO     THE     ROMANS.  109 
 
 mediately  to  the  neglect  of  religion,  we  shall  interpret 
 both  in  the  same  sense. 
 
 All  ungodliness  of  men — By  transposing  the  order 
 of  construction,  it  means,  that  all  men  stand  convicted 
 of  impiety.  And  ingratitude  to  God  is  pointed  out 
 by  two  different  expressions,  because  we  offend 
 against  our  heavenly  Father  in  two  different  ways. 
 Ungodliness  implies,  as  it  were,  a  dishonouring  of 
 God  ;  unrighteousness  means,  that  man,  by  transfer- 
 ring to  himself  those  perfections  which  belong  to 
 the  supreme  Being,  unjustly  deprived.  God  of  his 
 due  honour.  The  anger  of  God  means  his  vengeance, 
 by  applying,  as  is  usual  in  Scripture,  the  passions  of 
 man  to  God  ;  because  God,  when  he  punishes,  as- 
 sumes, in  our  opinion,  an  angry  countenance.  It 
 implies,  therefore,  no  emotion  in  God,  but  has  re- 
 ference only  to  the  judgment  and  feeling  of  the 
 sinner,  who  is  punished.  Revealed  from  heaven,  is 
 applied  by  some  as  an  epithet,  and  means  "  the 
 God  of  heaven  ;"  but,  in  my  opinion,  there  is  more 
 force  in  the  following  sense  :  Let  man  look  where  he 
 will,  he  can  find  no  hopes  of  salvation,  for  the  wrath 
 of  God  is  poured  out  upon  the  whole  world,  even 
 as  far  as  the  heavens  extend.  The  truth  of  God 
 means,  the  true  knowledge  of  God.  To  hold  the 
 truth  is  to  suppress,  or  obscure  it,  and  hence  they  are, 
 as  it  were,  accused  of  theft.  In  unrighteousness,  is 
 a  Hebrew  phrase,  and  means,  as  we  have  translated 
 it,  "  unrighteously,"  which  makes  the  passage  more 
 perspicuous. 
 
 Because  that  which  may  he  known  of  God— He 
 thus  denominates  what  is  right  or  expedient  for  us  to 
 know  of  God ;  and  he  understands  the  whole  of  what 
 pertains  to  the  manifesting  of  the  glory  of  God  ;  or, 
 which  amounts  to  the  same,  whatever  ought  to  in- 
 duce and  excite  us  to  glorify  God.  This  means, 
 that  the  full  extent  of  God's  character  can  on  no 
 
no  ON    PAULS    EPISTLE 
 
 account  be  comprehended  by  our  limited  mind ;  but 
 there  are  certain  bounds  within  which  men  ought  to 
 confine  themselves,  as  God  adapts  every  testimony 
 he  makes  of  himself  to  our  standard.  All  such, 
 therefore,  doat  and  desire  to  know  what  the  nature  of 
 God  is  :  for  the  Spirit,  the  teacher  of  perfect  wisdom, 
 recalls  us,  not  without  reason,  to  what  maybe  known ; 
 and  the  apostle  will  afterwards  add  how  that  know- 
 ledge may  be  obtained.  The  force  of  the  passage  is 
 increased  by  the  preposition  in,  for  though  in  Hebrew 
 phraseology,  which  the  apostle  frequently  uses,  the 
 particle  in  is  often  redundant,  yet  he  seems  here  de- 
 sirous to  indicate  such  a  manifestation  of  the  divine 
 character,  as  is  too  forcible  to  allow  men  to  escape 
 from  its  power,  since  every  one  of  us  undoubtedly  feels 
 it  engraven  upon  his  heart.  The  passage,  /or  God 
 hath  showed  it  mitothem,  may  thus  be  explained, — that 
 man  was  formed  to  be  a  spectator  of  the  fabric  of  the 
 world ;  that  he  was  endowed  with  eyes  for  the  pur- 
 pose of  his  being  carried  to  God  himself,  the  author 
 of  the  world,  by  steadily  beholding  so  beautiful  an 
 image. 
 
 For  the  invisible  things  of  him — God  is  invisible  of 
 himself,  but  since  his  majesty  shines  forth  in  all  his 
 works  and  in  all  his  creatures,  men  ought  to  acknow- 
 ledge him,  for  these  evidently  declare  their  maker. 
 In  this  sense  the  Apostle  to  the  Hebrews  calls  the 
 worlds  mirrors,  or  spectacles  of  invisible  things. 
 Paul  does  not  recount  severally  ail  the  attributes  of 
 the  Deity,  but  he  informs  us  that  we  have  come  to 
 his  eternal  power  and  godhead ;  for  the  Author  of  all 
 things  must  necessarily  be  without  beginning,  and 
 self-created.  On  discovering  these  attributes  the 
 divinity  manifests  itself,  which  cannot  exist  but  with 
 the  individual  attributes  of  God,  since  all  are  com- 
 prehended under  the  same  Deity. 
 
 So  that  they  are  ivithout  excuse — This  clearly  proves 
 
TO    THE    ROMANS.  Ill 
 
 how  much  men  gain  by  this  demonstration  of  the  ex- 
 istence and  attributes  of  God,  namely,  their  utter  in- 
 ability to  adduce  any  defence  of  themselves  before 
 the  judgment  seat  of  God,  where  they  justly  stand 
 condemned.  We  must,  therefore,  make  this  distinc- 
 tion, that  the  demonstration  of  God,  by  which  he 
 makes  his  glory  appear  in  his  creatures,  carries  along 
 with  it,  in  its  own  intrinsic  light,  sufficient  evidence, 
 and  this  is  only  defective  on  account  of  our  blindness. 
 But  we  are  not  able  to  cover  our  ignorance  by  this 
 blindness  without  being  convicted  of  perverseness. 
 We  form  a  conception  of  the  divinity,  and  our  reason 
 afterwards  informs  us  that  we  are  under  the  neces- 
 sity of  worshipping  such  a  Being,  whatever  its  cha- 
 racter may  be.  But  our  judgment  is  here  defective, 
 for  it  cannot  discover  either  the  nature  or  character 
 of  God.  Wherefore  the  Apostle  to  the  Hebrews 
 (ii.  3)  attributes  that  light,  by  which  any  progress 
 is  made  in  understanding  the  creation  of  the  world,  to 
 faith :  nor  without  reason,  for  we  are  prevented,  by 
 our  blindness,  from  reaching  the  mark,  and  we  just 
 see  sufficient  to  keep  us  from  the  least  tergiversa- 
 tion on  this  subject.  Paul  proves  both  of  these  po- 
 sitions elegantly,  (Acts  xiv.  17,)  when  he  says,  that 
 the  Lord,  in  times  past,  suffered  all  nations  to  walk 
 in  their  own  ways,  nevertheless  he  left  not  himself 
 without  witness,  in  that  he  gave  rain  and  fruitful  sea- 
 sons from  heaven.  This  knowledge  of  God,  there- 
 fore, which  is  only  able  to  deprive  man  of  the  power 
 of  excusing  himself,  is  very  different  from  the  saving 
 knowledge  mentioned  by  Christ,  (John  xvii.  3,)  and 
 in  wliich  Jeremiah  (ix.  24)  teaches  us  to  glory. 
 
 Because  that  when  they  knew  God — He  here  plainly 
 testifies  that  God  had  insinuated  into  the  minds  of 
 all  a  knowledge  of  himself,  or,  in  other  words,  had 
 so  demonstrated  his  existence  by  his  works,  as  to 
 reduce  mankind  to  the  necessity  of  seeing  what  they 
 
112  ON  Paul's  epistle 
 
 do  not  spontaneously  seek,  the  being  of  a  God  ; 
 since  the  world  neither  existed  by  chance,  nor  pro- 
 ceeded from  itself.  But  we  must  always  carefully 
 attend  to  that  degree  of  knowledge,  where  they 
 were  at  a  stand,  as  the  following  passage  fully 
 proves. 
 
 They  glorified  him  not  as  God — No  conception  can 
 be  formed  of  God  without  his  eternity,  power,  wisdom, 
 goodness,  truth,  justice,  and  mercy.  His  eternity 
 appears  from  his  being  the  Author  of  all.  His 
 power,  because  he  holds  all  things  in  his  hand,  and 
 makes  all  things  to  consist  in  himself.  His  wisdom 
 is  evident  by  the  most  well-ordered  disposition  of 
 everything.  His  goodness,  because  no  other  cause 
 can  be  assigned  why  he  should  create  all  things,  nor 
 could  any  other  reason  than  this  induce  him  to  pre- 
 serve what  was  created.  His  justice  appears  in  the 
 administration  of  the  world,  because  he  punishes  the 
 guilty  and  defends  the  iimocent.  His  mercy,  be- 
 cause he  endures,  with  so  much  patience,  the  per- 
 verseness  of  men.  His  truth,  because  he  is  immut- 
 able. Whoever,  therefore,  has  formed  a  proper  no- 
 tion of  God,  owes  him  praise  for  his  eternity,  his 
 wisdom,  his  goodness,  and  his  justice.  Since  man- 
 kind have  not  acknowledged  such  attributes,  but 
 have  dreamed,  as  it  were,  about  some  vain  phantom, 
 they  are  deservedly  said  to  have  deprived  him,  in  an 
 ungodly  manner,  of  his  glory.  And  Paul  justly  adds, 
 neither  were  thankful,  for  there  is  none  who  is  not 
 indebted  to  his  infinite  kindness  ;  and  we  are  bound 
 to  him  by  a  very  deep  obligation,  on  this  account 
 alone,  because  he  condescended  to  disclose  himself 
 to  us. 
 
 But  became  vain — They  left  the  truth  of  God,  and 
 turned  aside  to  the  vanity  of  their  owti  imagination, 
 the  quickness  of  which  is  altogether  vain,  and  glides 
 away  like  smoke  ;  and  their  foolish  mind,  thus  in- 
 
TO    THE    ROMANS.  113 
 
 volved  in  darkness,  could  perceive  nothing  aright, 
 but  was  sunk  into  every  kind  of  errors  and  false- 
 hoods by  all  the  means  which  they  could  devise. 
 This  is  their  unrighteousness,  that  the  seed  of  proper 
 knowledge  is  choked  by  their  wickedness,  before 
 it  can  spring  up  into  a  crop. 
 
 Professing  themselves — Many,  from  this  passage, 
 generally  derive  an  argument  for  thinking  that  Paul 
 has  here  only  to  deal  with  philosophers,  who  pecu- 
 liarly arrogated  to  themselves  the  character  of  wis- 
 dom. And  they  consider  Paul,  in  the  chain  of  rea- 
 soning pursued  in  this  discourse,  to  have  intended  to 
 destroy,  first,  the  eminence  of  the  great,  and  to  infer 
 as  a  conclusion,  that  nothing  worthy  of  praise  is  to 
 be  found  in  the  crowd  of  common  people.  But  they 
 appear  to  me  to  be  influenced  by  not  sufficiently 
 conclusive  reasoning,  for  it  does  not  peculiarly  be- 
 long to  the  philosophers  to  think  themselves  wise  in 
 the  knowledge  of  God,  but  is  equally  common  to  all 
 nations  and  to  all  ranks.  For  every  one  was  de- 
 sirous to  shut  up  the  majesty  of  God  under  the 
 boundaries  of  his  own  capacity  ;  and  to  make  such  a 
 Deity  as  each  could  perceive  by  his  own  understand- 
 ing. This  rash  presumption  in  man  is  not  learned 
 in  the  schools,  but  is  innate,  and,  if  I  may  be  allowed 
 the  expression,  comes  forth  with  us  from  the  womb  ; 
 for  it  is  evident  that  this  evil  has  flourished  in  all 
 ages,  since  men  allowed  themselves  every  latitude  in 
 the  discovery  of  superstitious  practices.  They  are, 
 therefore,  accused  of  the  follov/ing  arrogance — that 
 when  they  ought  in  their  humility  to  give  glory  to 
 God,  they  wished  to  be  wise  among  themselves,  and 
 to  bring  down  God  to  their  own  low  and  grovelling 
 state.  For  Paul  maintains  the  principle,  that  none  is 
 alienated  from  the  worship  of  God  but  by  his  own 
 fault :  as  if  he  had  said.  Since  these  exalted  themselves 
 in  pride,  they  have  been  infatuated  by  the  just  ven- 
 
 H 
 
114  ON  Paul's  epistle 
 
 geance  of  God.  For  the  following  reasoning  imme- 
 diately opposes  the  interpretation  which  1  reject,  that 
 the  error  which  characterised  the  Deity  by  fixing  up 
 his  image,  did  not  originate  with  philosophers,  but 
 was  first  received  from  others,  and  afterwards  stamped 
 also  by  the  sanction  of  the  learned. 
 
 And  changed — After  they  had  imagined  such  a 
 God  as  could  be  comprehended  by  their  carnal  sense, 
 it  was  impossible  for  them  to  acknowledge  the  true 
 God,  but  they  invented  a  fictitious  and  new  Deity, 
 or  rather  a  spectre  in  his  stead.  Hence  the  apostle 
 says  they  changed  the  glory  of  God,  for  they  departed 
 as  much  from  the  true  God  as  if  any  person  should 
 substitute  one  child  for  another.  Nor  does  the  pre- 
 text afford  an  excuse,  that,  notwithstanding  all  their 
 inventions,  they  believe  God  to  dwell  in  heaven ; 
 that  they  regard  the  wood,  not  as  God,  but  as  his 
 image,  for  they  dishonour  God  by  forming  so  gross 
 an  imagination  of  his  majesty,  as  to  dare  to  represent 
 him  by  an  image.  And  none  of  them  can  be  ex- 
 empted from  the  crime  of  such  bold  presumption ; 
 neither  priests,  nor  legislators,  nor  philosophers,  the 
 most  sober  of  whom,  Plato,  also  traces  a  form  and  figure 
 in  God.  The  very  circumstance  of  their  all  washing 
 to  figure  to  themselves  a  God  is  distinguished  by 
 madness,  for  nothing  proves  more  clearly  the  gross- 
 ness  and  folly  of  the  fancies  which  they  formed  of 
 God.  And  in  the  first  place  they  dishonoured  the 
 majesty  of  God  by  the  likeness  of  a  corruptible  man. 
 For  I  prefer  corrupihle  to  mortal,  approved  by 
 Erasmus,  since  Paul  not  only  opposes  the  mortality 
 of  man  to  the  immortality  of  God,  but  his  glory, 
 liable  to  no  vices,  to  the  very  wretched  condition  of 
 man.  Besides,  not  content  with  so  great  a  crime,  they 
 descended  to  theheasts,  the  most  deformed  and  hideous 
 of  their  kind,  which  shows,  in  a  still  more  striking 
 light,   their  great  stupidity.     Lactantius,  Eusebius, 
 
TO    THE    ROMANS.  115 
 
 and  Augustine,  in  his  work  concerning  the  city  of 
 God,  treat  of  these  abominations. 
 
 24  "Wherefore  God  also  gave  them  up  to  unclean- 
 ness,  through  the  lusts  of  their  own  hearts,  to  dis- 
 honour their  own  bodies  between  themselves.  25 
 Who  changed  the  truth  of  God  into  a  lie,  and  wor- 
 shipped and  served  the  creature  more  than  the  Cre- 
 ator, who  is  blessed  for  ever.  Amen.  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  :  27  And  likewise  also  the 
 men,  leaving  the  natural  use  of  the  woman,  burned 
 in  their  lust  one  towards  another  ;  men  with  men 
 working  that  which  is  unseemly,  and  receiving  in 
 themselves  that  recompense  of  their  error  which  was 
 meet.  28  And  even  as  they  did  not  like  to  retain 
 God  in  their  knowledge,  God  gave  them  over  to  a 
 reprobate  mind,  to  do  those  things  which  are  not  con- 
 venient :  29  Being  filled  with  all  unrighteousness, 
 fornication,  wickedness,  covetousness,  maliciousness  ; 
 full  of  envy,  murder,  debate,  deceit,  malignity ; 
 whisperers,  30  Backbiters,  haters  of  God,  despite- 
 ful, proud,  boasters,  inventors  of  evil  things,  disobe- 
 dient to  parents,  31  Without  understanding,  cove- 
 nant-breakers, without  natural  affection,  implacable, 
 unmerciful :  32  Who,  knowing  the  judgment  of 
 God,  that  they  which  commit  such  things  are  worthy 
 of  death,  not  only  do  the  same,  but  have  pleasure  in 
 them  that  do  them. 
 
 Wherefore  God  gave  them  up — Because  impiety  is  a 
 2  H 
 
116  ON  Paul's  epistle 
 
 secret  vice,  he  proves,  by  a  more  palpable  and  homely 
 demonstration,  to  prevent  them  from  having  recourse 
 any  longer  to  tergiversation,  that  they  could  not 
 escape,  but  were  justly  condemned,  since  effects  fol- 
 lowed their  impiety,  %vhich  left  no  doubt  of  the  ma- 
 nifest indications  of  the  wrath  of  God.  But  if  the 
 indignation  of  the  Lord  is  always  just,  it  follows  that 
 something  had  preceded  which  involved  them  in  con- 
 demnation. From  these  symptoms,  therefore,  the 
 apostle  now  urges  the  apostacy  and  revolt  of  the 
 human  race,  since  God  so  avenges  those  who  have 
 alienated  themselves  from  his  goodness,  as  to  cast 
 them  down  headlong  into  multiplied  and  various 
 perdition  and  ruin.  And  by  comparing  the  similitude 
 of  the  vices  to  which  they  are  addicted,  with  the 
 impiety  alleged  against  them,  he  proves  their  punish- 
 ment to  depend  on  the  just  judgment  of  God.  For 
 since  we  prefer  nothing  to  our  own  honour,  it  is 
 the  height  of  blindness  when  we  do  not  hesitate  to 
 disgrace  ourselves.  This  punishment,  therefore,  is 
 best  suited  to  the  dishonour  by  which  the  Divine 
 Majesty  is  marred.  He  pursues  this  one  object  to 
 the  conclusion  of  the  chapter,  and  discusses  it  in 
 various  ways,  because  much  illustration  and  enlarge- 
 ment were  required.  The  sum,  therefore,  of  what  he 
 contends  for  is,  that  his  former  statement  proves 
 man's  ingratitude  to  God  to  be  inexcusable,  because 
 the  wrath  of  God  is  undoubtedly  proved,  in  their 
 own  case,  to  be  violent  against  mankind  ;  for  never 
 would  they,  like  brute  beasts,  have  been  tumbled 
 into  such  shameful  and  base  desires,  if  they  had  not 
 incurred  the  hatred  and  opposition  of  the  Supreme 
 Creator  and  Governor  of  all  things.  Since,  therefore, 
 most  flagrant  vices  every  where  abound,  he  infers  that 
 undoubted  proofs  of  divine  vengeance  manifest  them- 
 selves in  the  human  race.  If  this  anger  never  rages 
 in  a  rash  or  unjust  manner,  but  always  preserves  the 
 
TO    THE    ROMANS.  117 
 
 moderation  of  justice  and  equity,  he  intimates  that  it 
 is  hence  evident  how  certain  and  how  just  a  destruc- 
 tion menaces  the  whole  descendants  of  Adam.  It  is 
 not  by  any  means  necessary  for  us  to  enter,  in  this 
 place,  into  a  long  discussion  concerning  the  manner  by 
 which  God  delivers  man  up  to  vice.  Men,  however, 
 are  certainly  not  allowed  to  fall  merely  by  permission 
 and  connivance  ;  but  God  so  orders  it  by  a  just 
 judgment,  that  they  are  led  and  hurried  off  into  such 
 outrageous  behaviour  and  conduct,  both  by  their  own 
 concupiscence,  and  by  the  devil  himself.  The  word, 
 rendered,  gave  them  up,  is  constantly  used  in  Scrip- 
 ture, which  is  too  violently  perverted  by  those  who 
 consider  us  driven  to  sin  by  the  alone  permission  of 
 God.  For  as  Satan  is  the  minister,  and,  as  it  were, 
 the  executioner  of  the  wrath  of  God,  his  anger  is  not 
 armed  against  us  in  a  dissembling  manner,  but  by 
 the  command  of  the  Judge.  Nor  is  God,  therefore, 
 cruel,  or  we  innocent,  since  Paul  clearly  shows  us  to 
 be  delivered  over  to  the  power  of  Satan,  because  we 
 merit  such  punishment.  This  exception  must,  how- 
 ever, always  be  made,  that  the  cause  of  sin,  whose 
 roots  perpetually  reside  in  the  sinner  himself,  does 
 not  arise  from  God  ;  for  that  passage  in  Hosea  xiii.  9, 
 must  always  continue  true  :  "  Oh  Israel,  thou  hast 
 destroyed  thyself;  but  in  me  is  thine  help."  When 
 he  joins  the  desires  of  the  human  heart  with  unclean- 
 ness,  he  secretly  intimates  the  corruptions  which  it 
 would  bring  forth,  if  once  left  to  act  according  to 
 its  own  character.  The  expression,  between  them- 
 selves, is  emphatic  ;  for  it  very  significantly  shows  how 
 deep  the  marks  of  ignominy  are,  and  how  difficult  to 
 be  washed  out,  with  which  they  have  branded  their 
 own  persons. 
 
 Who  changed — He  repeats  the  reason,  though  in 
 different  words,  yet  in  nearly  the  same  sense  with  the 
 last,  that  he  may  fix  it  deeper  on  the  mind.     When 
 
118  ON  Paul's  epistle 
 
 the  truth  of  God  is  changed  into  a  lie  his  glory  is  ob- 
 literated, and  it  is  therefore  just  that  such  as  have  at- 
 tempted to  deprive  God  of  his  honour,  and  to  deform 
 the  glory  of  his  countenance,  should  be  covered  with 
 every  kind  of  ignominy  aiKi  disgrace. 
 
 And  worshipped — I  have  given  this  translation  for 
 the  purpose  of  adapting  the  two  words  to  the  same 
 syntax.  He  properly  marks  here  the  crime  of  ido- 
 latry, for  honour  cannot  be  given  to  the  creature  for 
 the  sake  of  religion,  without  transferring  it  in  an  un- 
 worthy and  sacrilegious  manner  from  God  ;  and  it  is 
 a  vain  excuse  to  pretend  that  images  are  worshipped 
 in  the  place  of  God,  since  he  does  not  acknowledge 
 nor  accept  such  worship  ;  and  not  a  true,  but  a  false 
 God,  which  the  flesh  hath  vainly  imagined  for  itself, 
 is  then  completely  adored.  I  interpret  the  words 
 who  is  blessed,  to  be  used  for  the  purpose  of  inflicting 
 greater  dishonour  upon  idolatry,  and  the  following 
 is  the  sense  of  the  passage :  "we  ought  to  honour 
 and  adore  God  alone,  and  we  are  not  permitted  to 
 take  away  from  him  anything,  even  the  smallest  ray 
 of  glory." 
 
 For  this  cause  God  gave  them  up — He  now  returns, 
 as  if  a  parenthesis  had  been  interposed,  to  his  former 
 remarks  on  the  "vengeance  of  the  Lord;"  and  he 
 adduces,  as  the  first  proof  of  it,  the  horrid  crime  of 
 unnatural  venereal  indulgence,  which  proves  man  to 
 have  abandoned  himself,  not  only  to  bestial  desires, 
 but  even  to  such  as  are  more  degrading,  since 
 they  are  subversive  of  the  whole  order  of  nature.  He 
 then  enumerates  a  long  catalogue  of  vices,  which 
 existed  in  all  ages,  but  at  that  time  reigned  every- 
 where with  the  most  abandoned  licentiousness.  The 
 mere  circumstance  that  they  were  not  all  involved  in 
 such  a  sink  of  guilt  makes  no  difference,  for  in  taxing 
 the  common  baseness  of  mankind  it  is  sufficient,  if 
 every  one  is  compelled  to  acknowledge  some  blemish. 
 
TO    THE    ROMANS.  1  19 
 
 For  we  must  consider  Paul  in  this  passage  to  touch 
 slightly  upon  those  crimes  which  had  been  common 
 in  all  ages,  and  were  everywhere  conspicuous — most 
 particularly  at  that  period.  For  it  is  astonishing  how 
 frequently  this  abominable  practice,  which  even  brute 
 beasts  hate,  was  then  indulged ;  and  other  vices 
 were  universally  prevalent.  He  then  recapitulates 
 that  catalogue  of  crimes  which  comprehends  the  whole 
 human  race ;  for  though  all  men  are  not  either 
 murderers,  thieves,  or  adulterers,  yet  every  indivi- 
 dual is  found  polluted  with  some  vice.  Paul  denomi- 
 nates those  vile  affections  which,  in  the  opinion  of 
 men,  are  considered  shameful,  and  contribute  also 
 to  the  dishonouring  of  God. 
 
 Receiving  that  recompence  of  their  error  ivhich  was 
 meet — For  they  deserve  to  be  blinded  that  they  may 
 forget  themselves,  and  may  not  behold  what  is  cal- 
 culated for  their  good,  who  have  shut  their  eyes  by 
 their  own  malignity  against  the  offered  light  of  God, 
 lest  they  should  behold  his  glory.  Finally,  that  they 
 may  be  blind  at  mid-day,  who  have  not  been  ashamed 
 to  extinguish,  to  the  utmost  of  their  power,  the 
 glory  of  God  which  alone  enlightens  us. 
 
 And  as  they  did  not  like — -The  allusion  in  these 
 words  must  not  be  overlooked,  which  elegantly  inti- 
 mates an  equal  relation  between  sin  and  punishment. 
 Because  they  did  not  like  to  remain  in  the  know- 
 ledge of  God,  which  alone  directs  our  minds  to 
 true  wisdom,  the  Lord  gave  them  a  perverse  mind, 
 which  could  now  approve  of  nothing  :  and  the  mean- 
 ing of  the  passage  they  had  not  liked,  is  the  same 
 as  if  he  had  said,  "  that  they  had  not  prosecuted  the 
 knowledge  of  God  with  the  zeal  which  they  ought  to 
 have  shown,  but  had  rather  designedly  turned  aside 
 their  thoughts  from  God."  He  means,  therefore, 
 that  by  a  depraved  choice  they  had  preferred  their 
 
120  ON  Paul's  epistle 
 
 own  vanities  to  God ;  and  the  error  by  which  they 
 had  been  deceived  was,  in  this  sense,  voluntary. 
 
 To  do  those  things  which  are  not  convenient — Be- 
 cause he  had  hitherto  proposed  that  execrable  proof 
 of  guilt,  which  was  frequent  with  many,  but  not  the 
 common  vice  of  all,  he  here  begins  to  enumerate 
 those  vices  from  which  none  were  found  to  be  ex- 
 empted. For,  as  we  have  stated,  although  all  vices 
 may  not  at  the  same  time  appear  in  each  individual, 
 yet  all  men  are  conscious  to  themselves  of  some  one 
 vice,  so  that  each  for  himself  can  be  convicted  of  ma- 
 nifest depravity.  He  means,  in  the  first  place,  by 
 things  not  convenient,  such  behaviour  as  was  abhor- 
 rent to  every  dictate  of  sound  reason,  and  inconsistent 
 with  human  duties.  For  he  produces  as  proofs  of  a 
 disordered  mind,  that  men  without  choice  bound 
 themselves  to  the  perpetration  of  crimes,  which  com- 
 mon sense  ought  to  despise.  It  is  a  vain  attempt, 
 in  connecting  the  order  and  arrangement  of  the  vices 
 enumerated,  to  make  one  spring  from  the  other,  for 
 this  was  not  the  design  of  the  apostle,  but  to  throw 
 them  together  as  each  first  occurred  to  his  mind. 
 We  will  give  a  very  brief  exposition  of  these  vices. 
 Unrighteousness  means  when  the  law  of  humanity  is 
 violated,  by  not  paying  every  one  his  due.  The  word 
 which  I  have  translated,  according  to  Ammonius, 
 wickedness,  is  malice  in  exercise,  or  a  more  unre- 
 strained indulgence  in  the  commission  of  vice,  for 
 he  explains  the  adjective  wicked  to  mean,  the  perpe- 
 trator of  evil.  Maliciousness  is  that  depraved  per- 
 verseness  of  mind  which  labours  to  inflict  an  injury 
 upon  its  neighbours.  I  have  translated  the  word  con- 
 cupiscence, which  is  generally  understood  to  signify 
 fornication,  a  sense  involved  in  mine,  since  it  relates 
 both  to  the  internal  desire,  and  to  the  external  act.  Co- 
 vetousness,  envy,  murder,  admit  of  no  doubtftd  mean- 
 
TO    THE    ROMANS.  121 
 
 ing.  The  word  debate  includes  both  strife,  disturbance, 
 and  seditious  commotions.  Malignity  implies  a  re- 
 markable and  distinguished  wickedness,  where  a 
 person,  from  custom  and  bad  habit,  has  become  cal- 
 lous and  hardened  in  the  corruption  of  his  morals. 
 Haters  of  God,  undoubtedly  means,  in  an  active  sense, 
 men  guilty  by  their  evident  crimes,  and  who  detest 
 God,  since  they  see  his  justice  is  opposed  to  their 
 wickedness.  Whisperers  separate  the  friendships  of 
 good  men  by  secret  accusations,  inflame  their  minds 
 to  anger,  defame  the  innocent,  sow  discords,  &c. 
 Backbiters,  with  a  certain  innate  malignity,  spare 
 the  character  of  no  one,  and,  as  if  harassed  by  a  rage 
 for  evil  speaking,  revile  equally  the  meritorious  and 
 the  vile.  Despiteful  characters  mean,  in  the  origi- 
 nal, such  persons  as  are  guilty  of  plundering,  theft, 
 burnings,  poisoning,  witchcraft,  and  of  other  striking 
 injuries.  Proud,  in  the  Greek,  relates  to  those  who, 
 being  raised  as  it  were  upon  an  eminence,  look  down 
 with  contempt  upon  all  beneath  them,  and  cannot 
 regard  any  as  on  a  level  with  themselves.  Boasters, 
 imply  such  as  are  inflated  with  the  vain  applause  of 
 presiding  over  others.  Those  are  unsocial,  who,  by 
 their  iniquities,  break  asunder  from  all  the  bonds  of 
 human  society,  in  whom  there  is  no  sincerity  or 
 constancy  of  faithfulness,  and  who  deserve  to  be 
 denominated  truce-breakers.  Those  are  without  na- 
 tural affection,  who  have  laid  aside  the  feelings  of  hu- 
 manity towards  their  own.  Unmerciful — for  Paul 
 considers  a  want  of  mercy  among  the  symptoms  of 
 depraved  human  nature  ;  and  hence  Augustine  con- 
 cludes against  the  stoics,  that  pity  is  a  Christian 
 virtue. 
 
 Who,  knowing  the  judgment  of  God — Though  this 
 passage  is  taken  in  various  senses,  the  following  ap- 
 pears to  me  the  truest  explanation  :  "  that  men  had 
 given  themselves  up  to  an  unbounded  licentiousness 
 
122  ON  Paul's  epistle 
 
 in  sinning,  and  approved,  by  removing  all  distinction 
 between  virtue  and  vice,  both  in  themselves  and 
 others,  such  things  as  they  knew  to  be  displeasing  to 
 God,  and  condemned  by  his  just  judgment."  For 
 the  greatest  accumulation  of  evil  takes  place,  when 
 the  sinner  has  so  completely  laid  aside  all  shame,  as 
 not  only  to  sooth  himself  in  his  vices,  and  to  refuse 
 to  be  corrected,  but  also  to  cherish  the  same  conduct 
 in  others  by  his  favour  and  applause.  This  desperate 
 state  of  wickedness  is  thus  described  in  the  Scrip- 
 tures;  "  who  rejoice  to  do  evil,"  (Prov.  ii.  14,)  and 
 boast  in  their  iniquity.  (Ezek.  xvi.  25.)  For  hopes 
 may  be  entertained  of  curing  him  who  is  sensible  of 
 shame  ;  but  when,  from  the  practice  of  sinning,  such 
 abandoned  impudence  has  been  contracted,  that 
 vices  please  and  are  approved  instead  of  virtues,  all 
 hopes  of  correction  are  at  an  end.  (Jer.  xi.  15.)  I  am 
 induced  to  adopt  this  interpretation,  because  I  per- 
 ceive the  apostle  desirous  to  touch  upon  something 
 more  dreadful  and  wicked  than  the  mere  perpetration 
 of  vice.  I  know  not  what  this  means,  if  we  do  not 
 refer  it  to  that  highest  pitch  of  wickedness,  when 
 wTetched  men,  contrary  to  the  justice  of  God,  re- 
 nounce all  modesty,  and  undertake  the  patronage  of 
 
 CHAPTER  II. 
 
 1  Therefore  thou  art  inexcusable,  O  man,  whoso- 
 ever thou  art  that  judgest :  for  wherein  thou  judgest 
 another  thou  condemnest  thyself;  for  thou  that 
 judgest  doest  the  same  things.  2  But  we  are  sure 
 that  the  judgment  of  God  is  according  to  truth  against 
 them  which  commit  such  things. 
 
 This  reproof  is  aimed  against  the  hypocrites,  who, 
 
TO    THE    ROMANS. 
 
 123 
 
 while  they  attract  the  eyes  of  men  by  performing  the 
 duties  of  external  holiness,  conceive  also  security 
 before  God  as  if  they  had  afforded  him  every  satisfac- 
 tion. Paul,  therefore,  after  he  had  demonstrated  • 
 grosser  vices,  that  he  might  leave  none  just  before 
 God,  attacks  this  class  of  sanctimonious  characters, 
 who  could  not  be  comprehended  under  the  first  cata- 
 logue. The  inference  is  too  plain  and  easy  to  allow 
 any  one  to  wonder  from  what  source  the  apostle 
 proves  his  position.  He  therefore  makes  them  inex- 
 cusable,  because  they  who  know  the  judgment  of 
 God  nevertheless  break  the  law :  as  if  he  had  said, 
 "  Though  you  do  not  consent  to  the  vices  of  others, 
 nay,  appear  a  decided  enemy  and  avenger  of  them, 
 yet,  because  you  are  not  free  from  them,  if  you  fairly 
 examine  yourself,  it  is  impossible  to  offer  any  de- 
 fence of  your  conduct." 
 
 For  wherein  thou  judgest  another — Besides  the 
 elegant  allusion  of  the  Greek  words,  which  mean  to 
 judge  and  to  condemn,  we  must  notice  his  exaggera- 
 tion against  them,  for  his  observation  amounts  to 
 the  following  effect :  "  You  deserve  to  be  twice  con- 
 demned, who  are  liable  to  the  same  vices  which  you 
 condemn  and  accuse  in  others."  For  it  is  a  well-as- 
 certained opinion,  that  such  as  demand  from  another 
 a  particular  rule  of  life,  enjoin  also  to  themselves  the 
 law  of  innocence,  continency,  and  all  other  virtues  ; 
 and  that  they  are  unworthy  of  pardon,  if  they  commit 
 the  same  things  which  they  have  undertaken  to  cor- 
 rect in  another. 
 
 For  thou  that  judgest  doest  the  same  things — Such 
 is  the  literal  expression ;  the  sense  is :  "  Although  you 
 judge,  yet  you  do  the  same  actions  yourself;"  and 
 he  says  this  because  their  mind  is  not  right,  for  sin  pro- 
 perly belongs  to  the  mind.  And  they  condemn  them- 
 selves in  this  respect,  because,  while  they  disapprove 
 of  a  thief,  or  of  an  adulterer,  or  of  an  evil-speaker, 
 
124  ON  Paul's  epistle 
 
 they  do  not  pass  judgment  merely  against  persons, 
 but  vices,  which  adhere  also  to  their  own  bones. 
 
 But  we  are  sure  that  the  judgment  of  God — Paul's 
 plan  is  to  prevent  the  hypocrites  from  lulling  them- 
 selves into  security,  as  if  they  had  attained  some  great 
 object,  if  they  are  either  praised  by  the  world,  or  ab- 
 solve themselves,  for  a  very  different  examination 
 awaits  them  in  heaven.  Moreover,  because  he  accuses 
 them  of  internal  impurity,  which,  being  concealed 
 from  human  eyes,  cannot  be  convicted  and  made 
 manifest  by  human  testimony,  he  appeals  to  the 
 judgment  of  God,  from  which  darkness  itself  is  not 
 concealed,  and  by  a  sense  of  which  sinners,  whether 
 they  will  choose  it  or  not,  must  necessarily  be  touched. 
 This  truth  of  judgment  consists  in  two  circumstances  ; 
 first,  it  will  punish  guilt,  without  respect  of  persons, 
 in  whatever  character  it  shall  have  been  detected  ; 
 and  in  the  second  place,  it  does  not  regard  external 
 appearance,  nor  is  content  with  the  mere  performance 
 of  a  duty,  if  it  does  not  arise  from  real  sincerity  of 
 mind.  Hence  it  follows,  that  a  mask  of  feigned  piety 
 does  not  prevent  him  from  punishing  secret  wicked- 
 ness by  his  judgment.  The  word  truth,  according  to  the 
 Hebrew  idiom,  means  the  same  as  internal  integrity  of 
 heart,  and  is  thus  opposed,  not  only  to  gross  falsehood, 
 but  to  the  external  appearance  of  good  works.  Hypo- 
 crites wall  then  awake,  when  God  shall  not  only  pass 
 judgment  finally  on  their  pretended  righteousness, 
 but  on  their  secret  affections. 
 
 3  And  thinkest  thou  this,  O  man,  that  judgest 
 them  which  do  such  things,  and  doest  the  same,  that 
 thou  shalt  escape  the  judgment  of  God  ?  4  Or  de- 
 spisest  thou  the  riches  of  his  goodness,  and  forbear- 
 ance, and  long-suffering ;  not  knowing  that  the 
 goodness   of  God  leadeth  thee   to  repentance  ?      5 
 
TO    THE    ROMANS.  125 
 
 But,  after  thy  hardness  and  impenitent  heart  trea- 
 siirest  up  unto  thyself  wrath  against  the  day  of 
 wrath  and  revelation  of  the  righteous  judgment  of 
 God ;  6  Who  will  render  to  every  man  according 
 to  his  deeds  :  7  To  them  who  by  patient  continu- 
 ance in  well-doing  seek  for  glory,  and  honour,  and 
 immortality,  eternal  life ;  8  But  unto  them  that 
 are  contentious,  and  do  not  obey  the  truth,  but  obey 
 unrighteousness,  indignation  and  MTath,  9  Tribu- 
 lation and  anguish,  upon  every  soul  of  man  that 
 doeth  evil,  of  the  Jev,  first,  and  also  of  the  Gentile  : 
 10  But  glory,  honour,  and  peace,  to  every  man  that 
 worketh  good,  to  the  Jew  first,  and  also  to  the 
 Gentile ; 
 
 And  thinkest  thou,  0  man — Since  it  is  a  precept 
 among  rhetoricians  not  to  have  recourse  to  vehe- 
 mence of  reproof  before  the  crime  has  been  proved, 
 Paul  may  be  considered  by  some  to  appear,  in  this 
 instance,  to  rise  up  without  sufficient  reason,  who 
 inveighs  so  keenly  before  he  has  completed  the  in- 
 tended accusation.  But  the  case  is  widely  different, 
 since  he  did  not  accuse  them  before  men,  but  con- 
 victed them  in  the  judgment  of  conscience.  And  he 
 evidently  considered  that  he  had  proved  what  he  in- 
 tended, for  if  they  should  descend  into  their  own 
 hearts,  and  admit  the  examination  of  divine  judg- 
 ment, they  would  not  be  able  to  deny  their  iniquity. 
 Nor  is  it  without  great  necessity  that  he  reproves 
 such  feigned  sanctity  by  so  much  severity  and  keen- 
 ness ;  for  this  class  of  men  rest  in  themselves  with 
 wonderful  security,  unless  they  are  shaken  out  of 
 their  vain  confidence  by  some  violent  effort.  Let 
 us,  therefore,  remember,  that  the  best  way  of  con- 
 
126  ON  Paul's  epistle 
 
 victing  hypocrisy  is  to  rouse  it  from  its  state  of  in- 
 toxication, and  drag  it  before  the  light  of  divine 
 judgment. 
 
 That  thou  shalt  escape — An  argument  derived  from 
 the  less  to  the  greater.  For  if  flagrant  enormities 
 must  necessarily  be  subject  to  the  judgment  of  man, 
 much  more  of  God,  who  is  the  alone  Judge  of  all 
 men.  Men  are  carried  on,  by  a  divine  instinct,  to 
 condemn  crimes  ;  yet  this  is  only  an  obscure  and 
 slight  shadow  of  God's  judgment.  Those  are  very 
 foolish  who  think  they  can  deceive  the  judgment  of 
 God,  when  they  do  not  suffer  even  others  to  es- 
 cape from  their  own.  He  uses  the  word  man  twice 
 in  an  emphatic  sense,  with  a  view  to  contrast  man 
 with  God. 
 
 Or  despisest  thou  the  riches-'— 1  do  not,  with  some, 
 consider  this  to  be  a  dilemma,  but  the  anticipating 
 of  an  objection.  For  since  hypocrites  are  generally 
 puffed  up  by  prosperity,  as  if  they  had  merited  God's 
 clemency  by  their  good  deeds,  and  thus  become  more 
 hardened  into  a  contempt  of  him,  the  apostle  meets 
 their  arrogance,  and  proves,  by  an  argument  derived 
 from  a  contrary  subject,  that  they  have  no  cause  to 
 consider  God  to  be  propitious  to  them  by  external 
 prosperity,  since  he  adopts  a  very  different  plan  for 
 conferring  kindness  as  a  method  of  converting 
 sinners  to  himself.  Where,  therefore,  the  fear  of 
 God  does  not  reign,  security  in  prosperity  is  a  con- 
 tempt and  mocking  of  his  immense  goodness. 
 Whence  it  follows,  that  those  will  justly  experience 
 more  severe  judgments  who  have  been  spared  by 
 God  in  this  life,  because,  to  their  other  -v^ackedness 
 they  have  added  the  rejection  of  the  fatherly  invita- 
 tion of  God.  And  although  all  God's  favours 
 are  so  many  testimonies  of  his  fatherly  goodness, 
 yet,  because  he  has  often  a  respect  to  a  different 
 object,  the  wicked  foolishly  congratulate  themselves 
 
TO    THE    ROMANS.  127 
 
 in  prosperity,  while  he  cherishes  them  in  a  sweet 
 and  kind  manner,  as  if  they  were  dear  to  him. 
 
 Not  knowing  that  the  goodness — For  the  Lord,  by 
 his  lenity,  shows  us  that  he  is  himself  the  person 
 to  whom  we  ought  to  be  turned,  if  we  desire  pros- 
 perity ;  and  he,  at  the  same  time,  raises  our  confi- 
 dence of  expecting  mercy.  If  we  use  not  the 
 kindness  of  God  with  this  design,  we  abuse  it, 
 though  it  is  not  constantly  to  be  received  by  all  in  the 
 same  manner ;  for  while  the  Lord  treats  his  own  ser- 
 vants with  indulgence,  and  follows  them  with  earthly 
 blessings,  he  declares  by  such  symbols  his  own 
 kindness,  and  accustoms  them  at  the  same  time  to 
 seek  for  the  sum  of  all  good  things  in  himself  alone. 
 When,  however,  he  treats  trangressors  of  the  law  with 
 the  same  indulgence,  he  is  desirous  to  soften  their  ob- 
 stinacy by  his  own  bounty,  though  he  does  not  now 
 prove  himself  propitious,  but  rather  calls  them  to  re- 
 pentance. If  any  one  objects  that  the  Lord  labours 
 in  vain,  when  he  does  not  affect  their  hearts  internally, 
 we  answer,  our  depravity  alone  can  be  blamed  in  this 
 instance.  The  Greek  word  signifies  to  lead  hy  the 
 hand,  rather  than  to  invite,  and  does  not  convey  the 
 idea  of  driving  by  force. 
 
 After  thy  hardness — Impenitence  follows  when 
 we  have  hardened  ourselves  after  receiving  ad- 
 monitions from  the  Lord,  for  such  as  are  not  solicit- 
 ous about  repentance,  manifestly  tempt  the  Lord ; 
 and  we  learn,  from  this  remarkable  passage,  what 
 we  have  already  hinted,  that  the  wicked  not  only 
 heap  up  daily  for  themselves  severe  judgment  from 
 God,  as  long  as  they  live  here,  but  all  the  divine 
 gifts,  which  they  constantly  use,  will  prove  to  their 
 condemnation,  for  they  will  be  called  to  give  an  ac- 
 count of  them  all.  And  they  will  then  find,  what 
 will  justly  be  imputed  to  them  as  the  summit  of 
 their  guilt,  that  they  have  been  made  more  aban- 
 
128  ON  Paul's  epistle 
 
 doned  by  the  very  kindness  of  God,  which  ought 
 to  have  corrected  and  improved  their  conduct.  We 
 must,  therefore,  take  great  care  lest,  by  an  unlawful 
 abuse  of  blessings,  we  lay  up  for  ourselves  this 
 treasure  of  unhappiness. 
 
 Against  the  day  of  wrath,  literally,  in  the  day  of 
 wrath — For  the  wicked  now  prepare  the  indignation 
 of  God  against  themselves,  whose  force  will  be 
 poured  out  upon  their  head  in  that  day  ;  they  heap 
 up  for  themselves  secret  destruction,  which  will  then 
 be  displayed  from  the  treasury  of  God.  The  day  of 
 the  last  judgment  is  called  the  day  of  wrath,  when 
 the  wicked  are  addressed,  though  it  is  the  day  of 
 redemption  to  the  faithful ;  thus  certain  other  visita- 
 tions of  the  Lord  are  always  described  as  dreadful, 
 and  menacing  indignation  to  the  wicked,  which,  on 
 the  contrary,  are  sweet  and  pleasant  to  the  pious. 
 When  the  Scripture  makes  mention  of  the  nearness 
 and  presence  of  the  Lord,  he  orders  the  pious  to 
 leap  for  joy  ;  and  when  he  turns  himself  to  the  re- 
 probate, he  makes  him  afraid  with  fear  and  terror. 
 "  That  day,'''  says  Zephaniah,  (i.  15,)  "  is  a  day  of 
 wrath,  a  day  of  trouble  and  distress,  a  dayof  waste- 
 ness  and  desolation,  a  day  of  darkness  and  gloomi- 
 ness, a  day  of  clouds  and  thick  darkness."  A 
 similar  passage  occurs  in  Joel  ii.  2  ;  Amos  also  ex- 
 claims, (chap.  V.  18,)  "Woe  unto  you  that  desire, 
 the  day  of  the  Lord  !  to  what  end  is  it  for  you  ? 
 the  day  of  the  Lord  is  darkness  and  not  light." 
 Moreover,  when  Paul  adds  the  day  of  revelation, 
 he  intimates  what  the  day  of  ivrath  is,  namely,  when 
 the  Lord  will  manifest  his  judyment,  of  which  he  daily 
 affords  some  proofs,  but  suspends  and  preserves  a 
 clear  and  full  manifestation  of  it  to  that  great  day. 
 For  the  books  will  then  be  opened  ;  the  lambs  will 
 be  separated  from  the  kids ;  and  the  wheat  be 
 cleansed  from  the  tares. 
 
TO    THE    ROMANS.  129 
 
 Who  ivill  render  to  every  one — Since  the  apostle 
 has  to  deal  with  blind  pretenders  to  sanctity,  who 
 think  they  very  well  conceal  the  wickedness  of  their 
 hearts,  provided  they  have,  I  know  not  what  disguise 
 as  a  pretext  for  their  vain  works  :  he  has  here  deter- 
 mined the  true  righteousness  of  works,  which  will 
 be  regarded  before  God,  that  they  may  not  hope  to 
 please  him,  if  they  have  merely  brought  forth  words, 
 and  trifles  alone,  or  leaves.  There  is  not  in  this 
 sentence  so  much  difficulty  as  is  generally  thought. 
 For  if  the  Lord  shall  punish  with  just  vengeance  the 
 wickedness  of  the  reprobates,  he  will  only  repay  them 
 what  they  deserve.  Again  ;  because  he  sanctifies 
 such  as  he  has  determined  at  some  future  period  to 
 glorify,  he  will  also  crown  their  good  works,  but  not 
 according  to  merit.  Nor  can  this  be  proved  from 
 the  present  passage,  which,  though  it  states  the  re- 
 ward due  to  good  works,  neither  mentions  their  value, 
 nor  their  desert.  It  is  a  weak  inference  to  conclude 
 any  thing  to  be  merit  because  it  is  rewarded. 
 
 To  those  who,  by  patient  continuance,  literally 
 patience- — Perseverance  takes  place  when  any  one  is 
 not  fatigued  with  a  continuance  in  good  works,  but 
 patience  is  likewise  required  for  saints,  that  they 
 may  continue  firm,  and  resist  the  various  tempta- 
 tions to  which  they  are  exposed,  and  whose  weight 
 they  are  enabled  to  bear  by  this  virtue.  For  Satan 
 does  not  allow  them  to  go  to  the  Lord  in  an  easy 
 course,  but  endeavours  to  prevent  them  by  va- 
 rious impediments,  and  to  turn  them  from  the  right 
 path.  His  observation,  that  the  faithful,  by  continu- 
 ing in  good  works,  seek  for  glory  and  honour,  does 
 not  mean  their  aspiring  to  any  thing  else  than  the 
 Lord,  or  their  desiring  any  object  of  greater  worth  or 
 excellence.  But  they  cannot  seek  him  without  aim- 
 ing, at  the  same  time,  to  attain  the  happiness  of  his 
 kingdom,  which  is  described  by  the  circumlocution 
 
130  ON  Paul's  epistle 
 
 here  used.  The  sense,  therefore,  is,  that  the  Lord 
 will  give  eternal  life  to  those  who  meditate  on  im- 
 mortality by  the  zealous  practice  of  good  works. 
 
 But  to  those  who  are  contentious — This  passage  is  a 
 little  confused.  In  the  first  place,  because  the  thread 
 of  the  discourse  is  broken,  which,  to  make  it  unite 
 with  the  corresponding  member  of  the  sentence,  must 
 be  supplied;  "^  the  Lord  will  give  eternal  life  to  those 
 who,  by  perseverance  in  good  works,  seek  for  glory, 
 honour,  and  immortality  ;  but  eternal  death  to  those 
 who  are  contentious,  and  do  not  obey  the  truth."  The 
 connexion  would  then  be  supplied  that  glory,  honour^ 
 and  immortality  were  secured  for  the  former ;  and 
 anger  and  affliction  laid  up  for  the  latter.  In  the 
 second  place,  because  the  words  indignation,  wrath, 
 tribulation,  and  anguish,  are  applied  to  two  different 
 members  ;  yet  this  by  no  means  disturbs  the  sense 
 of  the  passage,  which  we  chiefly  seek  in  the  writings 
 of  the  apostle  Eloquence  must  be  learned  from 
 other  authors  ;  spiritual  wisdom  must  be  here  sought 
 under  the  despicable  meanness  of  words.  Conten- 
 tion means  rebellion  and  obstinacy,  because  Paul 
 contends  with  hypocrites,  who  laugh  God  to  scorn 
 by  a  gross  and  supine  indulgence.  The  rule  of  the 
 divine  will,  which  alone  is  the  light  of  truth,  is 
 simply  indicated  by  the  word  t.ruth.  For  it  is  the 
 common  character  of  all  unbelievers  constantly  to 
 prefer  the  devoting  of  themselves  to  the  slavery  of 
 iniquity,  to  the  taking  of  the  yoke  of  God  ;  and 
 whatever  obedience  may  be  pretended,  they  do  not 
 cease  with  obstinate  contention  to  rail  at,  and  struggle 
 against,  the  word  of  God.  For  as  openly  wicked 
 characters  mock  at  this  truth,  so  hypocrites  have  no 
 hesitation  in  opposing  counterfeit  worship  to  its  sim- 
 plicity. Moreover,  the  apostle  adds,  that  such  con- 
 tentious characters  obey  unrighteousness,  for  there  is 
 no   intermediate   step   for   such   as   will   not   yield 
 
TO    THE    ROMANS.  131 
 
 to  the  law  of  the  Lord,  but  their  becoming  after- 
 wards the  slaves  of  sin.  And  it  is  the  just  reward  of 
 furious  licentiousness  for  those  to  be  brought  under 
 the  slavery  of  sin,  who  refuse  obedience  to  God. 
 
 Indignation  and  wrath — Great  heat,  and  sudden 
 inflammation  of  anger,  is  meant  by  the  Greek  for  in- 
 dignation. Tribulation  and  anguish  are  the  effects  of 
 indignation  and  wrath ;  for  such  as  experience 
 God's  anger  and  opposition  are  immediately  and 
 entirely  worn  out  by  them.  But  as  the  apostle 
 could  briefly,  by  two  words,  point  out  the  happi- 
 ness of  the  pious  and  the  ruin  of  the  reprobate,  he 
 enlarges  upon  both  expressions  at  greater  length, 
 that  he  may  intimidate  men  in  a  more  striking  and 
 efficacious  manner  by  the  fear  of  God's  anger,  and 
 influence  them  with  a  desire  of  obtaining  grace  by 
 Christ  Jesus.  For  we  never  sufficiently  fear  the  divine 
 judgment,  unless  it  is  placed  before  our  eyes  by  a 
 vivid  description.  Nor  are  we  ever  inflamed  with  an 
 earnest  zeal  for  a  future  life,  unless  roused  by  many 
 and  very  powerful  excitements. 
 
 To  the  Jew  first — T  doubt  not  but  the  Jew  is 
 simply  opposed  to  the  Gentile,  who  were  formerly 
 denominated  Greeks.  The  Jews  precede,  in  this 
 instance,  who  have  the  promises  and  threatenings 
 of  the  law  ;  as  if  he  had  said,  "  this  is  the  universal 
 law  of  the  divine  judgment,  which  will  begin  with  the 
 Jews,  and  include  the  whole  world." 
 
 1 1  For  there  is  no  respect  of  persons  with  God. 
 12  For  as  many  as  have  sinned  without  law,  shall 
 also  perish  without  law  ;  and  as  many  as  have  sinned 
 in  the  law,  shall  be  judged  by  the  law,  13  (For 
 not  the  hearers  of  the  law  are  just  before  God,  but 
 the  doers  of  the  law  shall  be  justified. 
 
 There  is  no  respect  of  persons — Hitherto,  in  ge- 
 
132  ON  Paul's  epistle 
 
 neral,  he  has  brought  all  mortals  as  guilty  to  trial ; 
 he  now  begins  to  convict  the  Jews  and  Gentiles  sepa- 
 rately, and,  at  the  same  time,  informs  them,  that  no 
 distinction  or  separation  from  each  other  could  pre- 
 vent them  from  being  both  equally  liable  to  eternal 
 death.  The  Gentiles  took  their  defence  from  igno- 
 rance, the  Jews  boasted  in  the  title  of  the  law.  He 
 deprives  the  Gentiles  of  any  opportunity  for  escaping 
 in  consequence  of  such  a  plea,  and  puts  an  end  to 
 the  vain  and  false  boasting  of  the  Jews.  The  whole 
 human  race  is  divided  into  two  classes  ;  for  God  had 
 separated  the  Jews  from  the  rest,  but  the  Gentiles 
 were  all  treated  in  the  same  manner.  Now  this 
 distinction  teaches  us  that  nothing  prevents  them 
 from  being  both  included  under  the  same  accusation 
 of  guilt.  The  word  person,  in  Scripture,  relates  to 
 all  external  things  which  are  valued  and  honoured. 
 When,  therefore,  you  read  that  God  is  no  respecter  of 
 persons,  you  must  understand  him  as  regarding  the 
 purity  and  internal  innocence  of  the  heart,  without 
 dwelling  on  family,  country,  dignity,  power,  and  such 
 like,  which  are  generally  esteemed  among  men ; 
 respect  of  persons,  therefore,  means,  in  this  passage, 
 choice  and  distinction  between  different  nations. 
 If  any  one  should  hence  assert,  in  a  cavilling 
 manner,  that  the  election  of  God  is  not  gratuitous, 
 he  must  be  ansM^ered  by  showing  that  there  is  a 
 two-fold  respect  of  men  in  the  presence  of  God. 
 The  first  means,  his  choosing  us  with  gratuitous 
 goodness,  after  calling  us  from  nothing,  since  in 
 our  nature  there  is  nothing  which  he  can  approve. 
 The  second  implies,  his  embracing  us  with  gifts, 
 after  he  has  regenerated  us,  and  following,  with 
 his  favouring  regards  the  image  of  his  Son,  which 
 he  recognizes  in  us. 
 
 Who  sinned  ivithont  the  law — In  the  first  division 
 he  attacks  the  Gentiles,  and  though  they  enjoyed  not 
 
TO    THE    ROMANS.  133^ 
 
 Moses,  as  a  promulgator  and  ratifier  of  the  law  from 
 the  Lord,  yet,  the  apostle  says,  it  did  not  prevent 
 them  from  drawing  down  upon  themselves  the  just 
 judgment  of  death  by  their  sins  ;  as  if  Paul  had  said, 
 the  knowledge  of  a  written  law  is  not  necessarily  re- 
 quired for  the  just  condemnation  of  a  sinner.  Con- 
 sider, therefore,  the  cause  undertaken  to  be  defended 
 by  those  who  endeavour,  with  preposterous  mercy, 
 to  exempt,  under  the  pretext  of  ignorance,  from  the 
 judgment  of  God,  the  Gentiles,  who  are  deprived  of 
 the  light  of  the  gospel. 
 
 Who  have  sinned  in  the  law — As  the  Gentiles, 
 carried  away  by  the  errors  of  their  judgment,  fall 
 headlong  into  a  pit,  so  the  Jews  appeal  to  the  law  for 
 judgment.  Its  sentence,  however,  is  long  ago  pro- 
 nounced, "  Cursed  is  every  one  who  continueth  not 
 in  all  things  written  in  the  law  to  do  them."  (Deut. 
 xxvii.  26.)  A  worse  state,  therefore,  awaits  Jewish 
 sinners,  whose  condemnation  is  now  pronounced  in 
 their  own  law. 
 
 For  not  the  hearers  of  the  law — Paul  anticipates  the 
 exception,  or  restraining  clause,  which  the  Jews 
 could  adduce.  They  boasted  in  the  alone  knowledge 
 of  the  law,  because  they  heard  it  to  be  a  rule  of 
 righteousness.  In  refuting  this  fancy,  he  asserts 
 that  the  mere  hearing  or  understanding  of  the  law,  has 
 no  weight  and  power  by  which  righteousness  may  be 
 secured,  and  proves  the  necessity  of  bringing  forth 
 good  works  according  to  Moses ;  (Deut.  iv.  1,) 
 "  He  that  doeth  these  things  shall  live  in  them." 
 The  import,  therefore,  of  the  present  passage  is, 
 if  righteousness  is  sought  by  the  law,  then  it  must 
 be  fulfilled,  for  the  righteousness  of  the  law  is  placed 
 in  the  perfection  of  works.  Such  as  abuse  this 
 passage,  in  support  of  justification  by  works,  de- 
 serve the  scorn  of  children.  It  is  altogether  prepos- 
 terous and  irrelevant  to  introduce  here  long  discus- 
 
134  ON  Paul's  epistle 
 
 sions  on  justification^  for  solving  so  futile  a  cavil. 
 The  apostle  presses  upon  the  Jews  only  the  judg- 
 ment of  the  law,  which  he  had  mentioned,  because 
 they  could  not  be  justified  hy  the  km  without  fulfill- 
 ing it ;  and,  if  tbey  transgress  it,  the  curse  of  the 
 law  was  immediately  prepared  against  them.  We 
 allow  absolute  righteousness  to  be  prescribed  in  the 
 law,  but  since  all  are  convicted  of  transgression,  we 
 assert  the  necessity  of  seeking  for  another  righteous- 
 ness. Nay,  from  this  passage,  we  can  prove  that 
 none  are  justified  by  works  ;  for  if  they  only,  who 
 fulfil  the  law,  are  justified  by  it,  the  consequence  is, 
 that  no  human  being  can  be  justified,  because  none 
 is  found  who  can  boast  of  liis  having  fulfilled  the 
 law. 
 
 14  For  when  the  Gentiles,  which  have  not  the 
 law,  do  by  nature  the  things  contained  in  the  law, 
 these,  having  not  the  law,  are  a  law  unto  them- 
 selves :  15  Which  show  the  work  of  the  law  written 
 In  their  hearts,  their  conscience  also  bearing  witness, 
 and  their  thoughts  the  mean  while  accusing  or  else 
 excusing  one  another,)  16  In  the  day  when  God 
 shall  judge  the  secrets  of  men  by  Jesus  Christ,  ac- 
 cording to  my  gospel. 
 
 For  when  the  Gentiles — He  now  repeats  the  proof 
 of  the  former  part  of  the  sentence.  For  he  is  not 
 satisfied  to  condemn  us  by  the  word,  and  to  pro- 
 nounce the  just  judgment  of  God  against  us  ;  but  he 
 endeavours  to  convince  us  of  it  by  reasoning,  that  he 
 may  excite  in  us  a  greater  desire  and  love  of  Christ. 
 For  he  proves  the  Gentiles  to  adduce  ignorance  in 
 their  defence,  without  proving  any  thing,  since  they 
 declare,  by  their  own  deeds,  that  they  have  a  cer- 
 tain rule  of  righteousness.     For  there  never  yet  was 
 
TO    THE    ROMANS.  135 
 
 fopnd  a  nation  so  barbarous  as  not  to  restrict  itself 
 within  certain  laws.  Since,  therefore,  all  nations 
 are  disposed  of  their  own  accord,  and  without  an  in- 
 structor, to  pass  laws  for  themselves,  there  can  be  no 
 doubt  that  certain  notions  and  anticipations  of  justice 
 and  righteousness  had  been  naturally  innate  in  the 
 minds  of  men.  They  have,  therefore,  a  law  without  a 
 law ;  for  though  they  have  not  the  wi'itten  law  of  Moses, 
 yet  they  do  not  want  altogether  a  knowledge  of  right 
 and  equity.  For  they  cannot  otherwise  make  a  dis- 
 tinction between  vice  and  virtue;  the  former  of  which 
 they  restrain  by  punishments,  the  latter  secures  their 
 commendation,  approbation,  and  the  honour  of  re- 
 wards. Paul  opposes  nature  to  the  written  law,  for 
 the  natural  splendour  of  justice  enlightens  the  Gen- 
 tiles, and  supplies  the  place  of  law,  in  which  the 
 Jews  are  instructed.  It  is  in  this  manner  the 
 heathens  are  a  law  to  themselves. 
 
 Who  show  the  ivork  of  the  law  written — They  tes- 
 tify the  discrimination  and  judgment  by  which  they 
 distinguish  between  justice  and  injustice,  honour  and 
 dishonour,  to  be  inscribed  on  their  hearts.  The 
 apostle  does  not  mean  the  work  of  the  law  to  be  so 
 engraven  on  their  will,  that  they  desire  and  eagerly 
 pursue  it ;  but  they  are  so  far  overcome  by  the  power 
 of  truth,  as  to  be  compelled  to  sanction  its  justice  by 
 their  approbation.  For  why  do  they  establish  re- 
 ligions, but  because  they  think  that  God  is  to  be 
 worshipped  ?  Why  are  they  ashamed  of  fornication 
 and  theft,  if  both  these  are  not  regarded  by  them  as 
 evil  ?  The  power  of  our  will,  therefore,  is  in  vain 
 attempted  to  be  exalted  and  advanced  from  this 
 passage  ;  as  if  Paul  had  said,  "  the  observance  of  the 
 law  is  subject  to  our  power,  when  he  is  speaking,  not 
 of  our  power  to  fulfil  the  law,  but  of  our  knowledge 
 of  it.  Nor  is  the  word  heart  used  here  for  the  seat 
 of  the  affections,  but  for  the  understanding,  as  in 
 
13G  ON  Paul's  epistle 
 
 Deut.  xxix.  4,  "  The  Lord  did  not  give  you  a  heart 
 to  believe  ;"  "  Foolish  men,  and  slow  of  heart  to  be- 
 live."  (Luke  xxiv.  25.)  Besides,  we  must  not  from 
 hence  infer  that  men  are  possessed,  by  nature,  of  a 
 complete  knowledge  of  law,  but  certain  seeds  of  jus- 
 tice are  only  implanted  in  their  mind ;  such  are  the 
 institutions  of  religious  worship  alike  by  all  nations, 
 the  punishment  of  adultery,  theft,  murder,  and  the 
 praise  of  faithfulness  in  commercial  transactions  and 
 contracts.  For  they  thus  prove  themselves  to  be 
 acquainted  with  the  existence  of  a  God,  with  the 
 crimes  of  adultery,  theft,  and  murder,  and  with  the 
 praise  due  to  probity.  Nor  is  it  of  importance  what 
 such  a  God  their  imagination  conceives,  or  what 
 number  of  deities  they  form ;  it  is  suiRcient  to  find 
 them  acquainted  with  the  existence  of  a  God,  and 
 with  the  duty  of  honouring  and  worshipping  him. 
 It  is  not  of  much  consequence  whether  they  allow 
 the  coveting  of  the  -wHife  of  another  man,  or  of  his  pro- 
 perty, or  possessions,  or  whether  they  connive  at  anger 
 and  hatred,  since  they  will  not  be  permitted  to  covet 
 what  is  known  to  be  a  crime  when  perpetrated. 
 
 Conscience  hearing  them  witness,  and  their  thoughts 
 — He  could  not  press  them  stronger  than  by  the  tes- 
 timony of  their  own  conscience,  which  is  equal  to  a 
 thousand  witnesses.  Men  endure  patiently,  and 
 are  comforted,  from  the  conscious  recollection  of  good 
 actions  ;  they  are  harrassed  and  tormented  in  their 
 own  minds  when  condemned  by  the  voice  of  con- 
 science. Hence  the  maxims  of  our  ethical  writers, 
 "  that  a  good  conscience  is  the  largest  theatre,  and  a 
 bad  one  the  worst  of  executioners,  which  torments 
 the  wicked  in  a  more  cruel  manner  than  all  the 
 furies."  There  is,  therefore,  a  certain  understanding 
 of  natural  law  which  dictates  one  action  to  be  virtu- 
 ous and  to  deserve  the  pursuit  of  all,  while  it  holds 
 up  another  to   our  utmost   detestation.     Observe, 
 
TO    THE    ROMANS.  137 
 
 also,    with  how    much    learning  he   describes    con- 
 science, when  he  says,  that  reasons  present  them- 
 selves to  our  thoughts,  by  which  we  can  defend  our  con- 
 duct when  right ;   and,  on  the  contrary,  very  opposite 
 arguments  strike  the  mind  when  we  are  accused  and 
 convicted   by  crimes.     He  refers  these  reasons,  by 
 which  we  accuse  and  defend  ourselves,  to  the  dat/ 
 of  the  Lord ;   not  because  they  will  then,  for  the  first 
 time,  exhibit  themselves,  which  are  constantly  now 
 in  a  vigorous  state  performing  their  office,  but  be- 
 cause even  then  they  will  be  efficacious,  and  prevent 
 every  one  from  despising  them  as  frivolous  and  vain. 
 In  which  God  will  judge  the  secrets  of  men — This 
 is  a  circumlocution  of  judgment  very  appropriate  to 
 the  present  passage,  for  the  purpose  of  convincing 
 such  as  would  willingly  be  concealed  in  hiding  places, 
 formed  by  their  own  stupid  imaginations,  that  these 
 innermost  thoughts,  now  entirely  hidden  in  the  recesses 
 of  the  heart,  will  then  display  themselves  to  the  light 
 of  day.     As  in  another  passage,  while  he  is  desirous 
 to  point  out  to  the   Corinthians  the  nothingness  of 
 human  judgments,  which  stop  short  in  external  ap- 
 pearances, he  orders  them  to  wait  "till  the  Lord  come, 
 who  both  will  bring  to  light  the  hidden   things  of 
 darkness,  and  will  make  manifest  the  counsels  of  the 
 hearts."  (iCor.  iv.  5.)    When  we  hearthis,  letus re- 
 member the   admonition,  that  we  may  endeavour  to 
 attain  genuine  sincerity  of  mind,  if  we  are  desirous 
 truly  to  approve  ourselves  to  our  Judge.     He  adds, 
 according  to  my  gospel,  signifying  the  doctrine  pub- 
 lished by  him  to  correspond  with  the  naturally  innate 
 feelings  and  judgments  of  mankind.     He  calls  the 
 gospel  his  own,  on  account  of  his  ministry.     For  the 
 authority  of  publishing  the  gospel  is  in  the  power  of 
 one  God,  the  alone  dispensation  of  it  being  entrusted 
 to  the  apostles.  But  w^e  need  not  wonder,  if  part  of  the 
 gospel  is  said  to  be  the  messenger  and  herald's  voice 
 
138  ON  Paul's  epistle 
 
 to  a  future  judgment.  For  if  the  effect  and  fulfil- 
 ment of  the  promises  are  put  off  to  the  full  reve- 
 lation of  the  heavenly  kingdom,  it  must  necessarily 
 be  joined  with  the  last  judgment.  Christ  also 
 cannot  be  preached  except  to  some  for  their  glory, 
 and  to  others  for  their  ruin,  each  of  which  per- 
 tains to  the  day  of  judgment.  I  refer  the  words 
 hy  Jesus  Christ,  though  others  disagree  with  me,  to 
 the  judgment,  because  the  Lord  will  execute  his  own 
 judgment  by  his  Son  Christ  Jesus  ;  for  he  is  appointed 
 by  the  Father  Judge  of  the  living  and  of  the  dead, 
 which  is  always  reckoned  by  the  apostles  among  the 
 chief  articles  of  the  gospel.  This  gives  a  fulness  to 
 the  meaning  of  the  passage,  which  is  otherwise  frigid. 
 
 17  Behold,  thou  art  called  a  Jew,  and  restest  in 
 the  law,  and  makest  thy  boast  of  God,  18  And 
 knowest  his  will,  and  approvest  the  things  that  are 
 more  excellent,  being  instructed  out  of  the  law  ;  19 
 And  art  confident  that  thou  thyself  art  a  guide  of  the 
 blind,  a  light  of  them  which  are  in  darkness,  20 
 An  instructor  of  the  foolish,  a  teacher  of  babes, 
 which  hast  the  form  of  godliness,  knowledge,  and  of 
 the  truth  in  the  law.  21  Thou  therefore  which 
 teachest,  teachest  thou  not  thyself?  Thou  that 
 preachest  a  man  should  not  steal,  dost  thou  steal  ? 
 22  Thou  that  say  est  a  man  should  not  commit  adul- 
 tery, dost  thou  commit  adultery  ?  Thou  that  abhor- 
 est  idols,  dost  thou  commit  sacrilege  ?  23  Thou  that 
 makest  thy  boast  of  the  law,  through  breaking  the 
 law,  dishonourest  thou  God  ?  24  For  the  name  of 
 God  is  blasphemed  among  the  Gentiles  through  you, 
 as  it  is  written. 
 
TO    THE    ROMANS.  139 
 
 Behold,  thou  art  called  a  Jew — Some  ancient  copies 
 instead  of  behold,  read,  if  thou  art  called  a  Jew,  and 
 had  it  been  equally  sanctioned,  I  should  have  ap- 
 proved of  its  adoption.  Since  the  sense  of  the  pas- 
 sage, according  to  our  present  editions,  is  sufficiently 
 clear,  and  the  other  reading  occurs  in  fewer  copies,  I 
 retain  the  ancient,  especially  since  one  particle  is  of 
 slight  importance.  Paul,  having  now  finished  the 
 case  of  the  Gentiles,  returns  to  the  Jews,  and  that  he 
 may  in  a  more  forcible  manner  repress  all  their 
 vanity,  he  grants  them  all  those  privileges,  on  ac- 
 count of  which  they  were  puffed  up  with  pride.  He 
 afterwards  proves  how  insufficient  they  are  for  true 
 glory,  nay,  how  much  they  may  contribute  to  their 
 dishonour.  Under  the  name  of  a  Jew  he  comprehends 
 all  the  prerogatives  of  the  nation  derived  from  the 
 law  and  prophets,  to  which  they  made  a  false  pre- 
 tension, and  he  thus  understands  all  the  Israelites 
 who  at  that  time  were  promiscuously  denominated 
 Jews.  It  is,  moreover,  uncertain  at  what  period  this 
 name  began,  but  it  was  undoubtedly  first  used  after 
 the  dispersion.  Josephus,  in  the  eleventh  book  of 
 his  Antiquities,  considers  it  to  have  been  derived 
 from  Judas  Maccabeus,  under  whose  auspices  the 
 liberty  and  dignity  of  the  people,  which  had  for  some 
 time  fallen  into  decay,  and  been  almost  buried,  again 
 revived.  If  any  are  not  content  with  this  opinion, 
 which  I  consider  probable,  I  will  also  state  another 
 conjecture  of  my  own.  I  certainly  think  it  likely, 
 after  they  had  been  shorn  of  their  honours  by  so 
 many  defeats,  and  scattered  into  distant  lands,  that 
 they  might  not  have  been  able  to  preserve  any  cer- 
 tain distinction  of  tribes  :  for  the  number  of  the  po- 
 pulation could  not  be  taken  at  the  regular  period ; 
 their  civil  polity,  so  necessary  for  preserving  this 
 order,  was  at  an  end  ;  their  habitations  were  scat- 
 tered and  straggled  ;  and  the  adversity  by  which 
 
140  ON  Paul's  epistle 
 
 they  were  worn  down,  made  them  less  attentive  to 
 their  genealogical  records.  Should  my  readers  not 
 be  disposed  to  grant  the  whole  of  my  statement,  yet 
 he  must  allow  there  was  great  danger  of  such  an  event 
 occurring  from  so  great  a  scene  of  confusion.  Whe- 
 ther, therefore,  they  were  desirous  to  look  forward  to 
 the  future,  or  to  afford  their  assistance  to  an  evil 
 under  which  they  were  then  suffering,  I  think  they 
 would  all,  at  the  "same  time,  have  had  recourse  to  the 
 name  of  that  tribe,  in  which  the  purity  of  their  reli- 
 gion had  been  preserved  for  a  greater  length  of  time, 
 which  surpassed  all  the  rest  in  the  singular  preroga- 
 tive of  the  Redeemer  being  expected  to  arise  from  it, 
 for  their  last  refuge  in  the  greatest  difficulties  was  to 
 console  themselves  ^vith  the  expectation  of  the  Mes- 
 siah. They  professed  themselves,  in  the  name  of 
 Jews,  to  be  the  heirs  of  the  covenant,  which  the  Lord 
 had  entered  into  with  Abraham  and  his  seed. 
 
 And  restest  in  the  law,  and  maJcest  thy  boast  of  God 
 — He  does  not  mean  that  they  had  rested  in  the  study 
 of  the  law,  as  if  they  had  devoted  all  their  mind  to 
 its  observance  ;  but  he  rather  blames  them,  because, 
 not  considering  for  what  purpose  the  law  had  been 
 given,  they  neglected  to  obey  it,  and  were  puffed  up 
 with  the  opinion  of  the  oracles  of  God  being  com- 
 mitted to  their  trust.  In  the  same  manner  they 
 boasted  of  God,  not  as  the  Lord  had  commanded  by 
 the  prophet,  (Jer.  ix.  24,)  that  being  humbled  in 
 ourselves,  we  may  seek  our  glory  in  God  alone ;  but 
 without  any  knowledge  of  the  goodness  of  God  they 
 made  Jehovah,  who  was  not  internally  possessed  by 
 them,  peculiarly  their  own,  for  the  sake  of  vain  osten- 
 tation among  their  fellow  men,  and  vaunted  in  being 
 his  people.  This  is  not  the  glorying  of  the  heart, 
 but  the  boasting  of  the  tongue. 
 
 And  hnowest  his  will,  and  approvest  the  things  that 
 are  more  excellent — He  now  grants  their  understand- 
 
TO    THE    ROMANS.  141 
 
 ing  of  the  Divine  will,  and  approval  of  what  was 
 useful,  which  they  had  gained  from  the  doctrine  of  the 
 law.  There  are  two  kinds  of  approbation  :  one  of 
 choice,  when  we  embrace  what  we  have  proved  to  be 
 good  ;  another  of  judgment,  which  enables  us  to  dis- 
 tinguish good  from  evil,  while  we  by  no  means  pur- 
 sue it  with  zeal  or  ardour.  The  Jews  were  so  skilled 
 in  the  laiv,  that  they  could  exercise  the  office  of  cen- 
 sorship on  others,  but  were  by  no  means  desirous  to 
 regulate  their  own  life  accordingly.  Moreover,  when 
 Paul  discusses  their  hypocrisy,  we  may  easily  infer 
 on  the  other  hand,  provided  our  judgment  is  con- 
 ducted with  sincere  affection,  that  we  finally  approve 
 in  a  proper  manner  of  what  is  useful,  when  we  attend 
 to  God ;  for  his  will,  as  it  has  been  revealed  in  the 
 law,  is  here  determined  to  be  the  guide  and  mistress 
 of  true  approbation. 
 
 And  art  confident  that  thou  thyself — He  bestows, 
 also,  more  upon  them,  as  if  they  had  not  only  suffi- 
 cient for  their  own  use,  but  for  the  enriching  of  others. 
 He  supplies  them,  I  say,  with  as  much  learning  as 
 may  also  redound  to  the  advantage  of  others.  For 
 they,  therefore,  professed  themselves  teachers,  be- 
 cause they  had  the  pompous  appearance  and  show  of 
 learning,  and  seemed  to  carry  about  with  them  in 
 their  breasts  all  the  secrets  of  the  law.  They  were 
 undoubtedly  vain  of  that  knowledge  in  which  they 
 boasted.  But  Paul,  while  he  indirectly  laughs  at 
 their  vicious  abuse  of  the  law,  shows  on  the  other 
 hand  that  proper  knowledge  must  be  sought  for  from 
 the  law,  that  truth  may  rest  on  a  solid  foundation. 
 
 Thou  therefore  ivhich  teachest  another — Although 
 the  praises  which  he  had  hitherto  stated  of  the  Jews 
 were  such  as  might  justly  adorn  them,  provided 
 other  ornaments  of  a  more  true  and  valuable  character 
 were  not  wanting  ;  yet,  since  they  contained  ordi- 
 nary gifts,  which  even  the  wicked  might  possess,  and 
 
142  ON  Paul's  epistle 
 
 corrupt  by  a  depraved  abuse,  they  are  by  no  means 
 sufficient  for  conferring  solid  glory.  But  Paul,  not 
 content  with  refuting  and  eluding  their  arrogance,  re- 
 torts it  to  their  disgrace,  because  they  confided  in  their 
 privileges  alone.  For  he  deserves  to  experience  no 
 small  disgrace,  who  not  only  renders  excellent  and 
 admirable  gifts  of  God  useless,  but  vitiates  and  con- 
 taminates them  by  his  own  depravity.  He  also  is  a 
 perverse  counsellor,  who,  neglecting  to  give  himself 
 useful  advice,  is  only  wise  for  the  interests  of  others. 
 Paul,  therefore,  proved  that  to  be  productive  of  their 
 dishonour,  from  which  they  were  desirous  to  receive 
 praise. 
 
 Thou  that  preach  est  a  man  must  not  steal — He  seems 
 to  have  made  an  allusion  to  a  passage  in  Psalm 
 1.  16  :  "  But  unto  the  wicked  God  said.  What  hast 
 thou  to  do  wdth  my  statutes,  or  that  thou  shouldest 
 take  my  covenant  in  thy  mouth  ?  Seeing  thou  hatest 
 instruction,  and  castest  my  words  behind  thee.  When 
 thou  sawest  a  thief  then  thou  consentedst  with  him, 
 and  hast  been  partaker  with  adulterers."  This  re- 
 proof, as  it  formerly  applied  to  the  Jews,  v/ho,  de- 
 pending upon  their  mere  knowledge  of  the  law,  lived 
 no  better  than  if  they  wanted  the  law,  may  also 
 be  turned  against  Christians,  if  we  do  not  take  great 
 care.  And  it  indeed  applies  too  much  to  many  who, 
 while  they  hoast  of  a  certain  rare  knowledge  of  the 
 gospel,  abandon  themselves  to  every  kind  of  profli- 
 gacy, as  if  the  gospel  was  not  a  rule  of  life.  That  we 
 may  not  so  securely  jest  with  the  Lord,  let  us  call  to 
 our  recollection  what  dreadful  judgments  impend 
 over  such  mere  flourishers  in  words,  who  boast  of  the 
 word  of  God  by  their  prating  alone,  and  mere  bab- 
 bling. 
 
 Thou  that  abhorrest  idols — He  properly  opposes 
 sacrilege  to  idolatry  as  a  subject  of  the  same  kind. 
 For  sacrilege  is  simply  a  profanation  of  the  Divine 
 
TO    THE    ROMANS.  143 
 
 Majesty,  with  which  both  heathens  and  poets  were 
 acquainted.  In  this  sense  Ovid's  Metam.  Ill,  ac- 
 cuses Lycurgus  of  sacrilege,  because  he  depised  the 
 sacred  rights  of  Bacchus.  And  in  the  Fasti  he  de- 
 nominates them  sacrilegious  hands  which  violated  the 
 deity  of  Venus.  But  since  the  Gentiles  affixed  the 
 majesty  of  their  gods  to  idols,  they  only  called  it  sa- 
 crilege when  any  one  stole  away  what  was  dedicated 
 to  their  temples,  in  which  they  considered  their  whole 
 religion  to  consist.  Thus  at  the  present  time,  where 
 superstition  reigns  instead  of  the  word  of  God,  they 
 acknowledge  no  other  kind  of  sacrilege,  than  the  pur- 
 loining of  riches  from  their  temples,  since  they  have 
 no  god  but  idols,  no  religion  but  pomp  and  luxury. 
 And  we  are  here,  in  the  first  place,  admonished  not 
 to  please  ourselves,  and  despise  others,  when  we 
 have  performed  some  part  of  the  law.  In  the  second 
 place,  while  we  glory  on  account  of  external  idolatry 
 being  removed  from  among  us,  we  ought  in  the  mean 
 time  to  banish  and  eradicate,  with  great  care,  every 
 secret  impiety  from  our  minds. 
 
 Thou  that  boastest  in  the  law — Although  every* 
 transgressor  of  the  law  dishonours  God,  since  we  are 
 all  born  on  this  condition  to  worsliip  him  with 
 righteousness  and  holiness,  yet  he  justly,  in  this  case, 
 imputes  special  guilt  to  the  Jews.  For  when  they 
 proclaimed  God  to  be  their  legislator,  and  were  by 
 no  means  careful  to  regulate  their  lives  according  to 
 his  rule,  they  declared  themselves  to  pay  little  at- 
 tention to  the  INIajesty  of  their  God,  which  they 
 could  so  easily  despise.  Thus  also,  at  the  present 
 time,  such  as  idly  prate  concerning  the  doctrine  of 
 Christ,  while  at  the  same  moment  they  tramj)le  upon 
 it  by  their  headstrong  and  libidinous  course  of  life, 
 dishonour  the  Messiah  by  the  transgression  of  his 
 gospel. 
 
 For  the  name  of  God — I  consider  this  quotation 
 
144  ON  Paul's  epistle 
 
 to  be  taken  from  Ezekiel  xxxvi.  23,  rather  than 
 Isaiah  lii.  5,  because  there  are  no  reproaches  against 
 his  people  in  Isaiah,  with  which  the  whole  chapters 
 in  Ezekiel  abounds.  Some  consider  this  to  be  an 
 argument  from  the  less  to  the  greater  in  the  following 
 sense  :  "If  the  prophet  justly  blamed  the  Jews 
 of  his  age,  because  the  glory  and  power  of  God 
 were  despised  among  the  heathen  on  account  of 
 their  captivity,  as  if  he  was  unable  to  preserve  the 
 nation  which  he  had  taken  under  his  protection, 
 much  more  are  you  the  dishonour  and  reproach  of 
 God,  whose  very  base  morals  cause  an  evil  report 
 against  his  religion."  I  do  not  condemn  this  inter- 
 pretation, but  prefer  a  more  simple  one,  as  if  Paul 
 had  said,  we  see  all  the  reproach  of  the  people  of 
 Israel  to  fall  upon  the  name  of  God,  because  the  Jews, 
 being  considered  and  reported  to  be  his,  carry  the 
 name  of  God  engraven  upon  their  foreheads,  so  that  the 
 Deity  is,  in  some  measure,  dishonoured  among  men 
 by  the  baseness  of  a  people  boasting  in  his  name. 
 And  it  is  very  unbecoming  for  a  people,  who  borrow 
 their  glory  from  God,  to  fix  the  stamp  of  ignominy 
 upon  his  sacred  name,  since  he  deserved  at  least  to 
 have  received  from  them  a  different  recompense. 
 
 25  For  circumcision  verily  profiteth,  if  thou  keep 
 the  law :  but  if  thou  be  a  breaker  of  the  law,  thy  cir- 
 cumcision is  made  uncircumcision.  26  Therefore, 
 if  the  uncircumcision  keep  the  righteousness  of  the 
 law,  shall  not  his  uncircumcision  be  counted  for  cir- 
 cumcision ?  27  And  shall  not  uncircumcision  which 
 is  by  nature,  if  it  fulfil  the  law,  judge  thee,  who  by 
 the  letter  and  circumcision  dost  transgress  the  law  ? 
 28  For  he  is  not  a  Jew  which  is  one  outwardly  ; 
 neither  is  that  circumcision  which  is  outward  in  the 
 
TO    THE    ROMANS.  145 
 
 flesh  :  29  But  he  is  a  Jew  which  is  one  inwardly  ; 
 and  circumcision  is  that  of  the  heart,  in  the  spirit, 
 and  not  in  the  letter ;  whose  praise  is  not  of  men, 
 but  of  God. 
 
 Circumcision  verily  profiteth — Paul  anticipates  and 
 removes  the  exception  which  the  Jews  could  adduce 
 in  defence  of  their  cause.  For  if  circumcision  was  a 
 symbol  of  the  covenant  of  the  Lord,  by  which  he 
 had  chosen  Abraham  and  his  seed  for  a  peculiar 
 people,  they  thought,  on  this  account,  that  they  did 
 not  boast  in  vain.  But  since  they  omitted  the  truth 
 of  the  sign,  and  fixed  their  attention  on  its  external 
 appearance  alone,  he  answers,  they  had  no  cause  to 
 arrogate  any  thing  to  themselves  from  a  naked  sign. 
 The  truth  of  circumcision  was  placed  in  the  spiritual 
 promise,  which  required  faith.  The  Jews  neglected 
 both  the  promise  and  faith,  and  for  this  reason  their 
 confidence  was  vain.  Hence  it  is,  that  here,  and  in 
 his  Epistle  to  the  Galatians,  he  omits  the  chief  use 
 of  circumcision,  and  accommodates  his  discourse  to 
 the  gross  errors  of  the  Jews.  This  must  be  care- 
 fully attended  to,  for  had  the  apostle  been  discuss- 
 ing the  whole  nature  and  reason  of  circumcision,  it 
 would  have  been  absurd  entirely  to  omit  all  mention 
 of  grace  and  gratuitous  promise.  But  in  both  pas- 
 sages he  speaks  according  to  the  circumstance  of  the 
 subject  which  he  treats,  and,  therefore,  only  handles 
 the  controverted  part.  They  considered  circumcision 
 of  itself  to  be  a  work  fit  for  procuring  righteousness. 
 He  answers,  therefore,  addressing  them  according  to 
 their  own  opinion,  if  a  work  is  regarded  in  circumci- 
 sion, its  condition  must  be,  that  the  person  circum- 
 cised should  act  in  all  things  as  an  entire  and  perfect 
 worshipper  of  God  ;  and  perfection,  therefore,  is  the 
 work  of  circumcision.    We  may  say  the  same  also  of 
 
 K 
 
146  ON   PAULS    EPISTLE 
 
 our  own  baptism  :  should  any  one,  depending  on  the 
 alone  confidence  of  the  baptism  of  water,  consider 
 himself  justified,  as  if  he  had  procured  holiness  from 
 that  work,  the  design  of  baptism,  by  which  the  Lord 
 calls  us  to  holiness  of  life,  must  be  brought  forward 
 as  aftbrding  an  answer  to  this  opinion.  The  promise 
 and  the  grace,  which  baptism  testifies  and  seals  to 
 us,  would  be  passed  over  in  silence  by  our  oppo- 
 nents, because  we  have  to  deal  with  writers  who, 
 content  with  the  empty  shadow  of  baptism,  neither 
 regard  nor  consider  what  is  truly  important  in  that 
 sacrament.  You  may  observe,  in  the  writings  of 
 Paul,  w^hen  he  is  reasoning  with  the  faithful  con- 
 cerning signs,  and  without  controversy,  he  connects 
 the  efficacy  and  fulfilment  of  the  promises  ;  but, 
 where  he  is  discussing  a  subject  with  preposterous 
 interpreters,  unacquainted  with  the  nature  of  signs, 
 in  this  case  he  omits  mentioning  the  proper  and 
 genuine  nature  of  signs,  and  directs  all  his  ar- 
 guments against  their  false  interpretation.  And 
 many,  because  they  find  Paul  adduce  circumcision 
 rather  than  any  other  w^ork  of  the  law,  think  him  to 
 deprive  ceremonies  alone  of  any  claim  for  righteous- 
 ness. But  this  is  not  the  case,  for  it  always  happens 
 that  such  as  dare  advance  their  merits  against  the 
 righteousness  of  God,  boast  more  in  external  ob- 
 servances than  in  solid  probity.  For  w^hoever  is 
 touched  and  affected  with  a  serious  fear  of  God,  will 
 never  dare  to  lift  up  his  eyes  to  heaven ;  for  the  more 
 he  aims  at  the  attainment  of  true  righteousness,  so 
 much  the  more  fully  wdll  he  discern  his  great  distance 
 from  it.  But  we  need  not  wonder  if  the  Pharisees, 
 who  are  content  to  have  shadowed  out  holiness  by 
 an  external  pretence,  so  easily  flatter  themselves  in 
 a  dangerous  security.  Paul,  therefore,  having  left 
 the  Jews  nothing  but  this  miserable  subterfuge  of 
 boasting  on  their  being  justified  by  circumcision,  now 
 also  deprives  them  of  this  vain  pretence. 
 
TO    THE    ROMANS.  147 
 
 If,  therefore,  uncircumcision — The  argument  is 
 very  strong.  Every  thing  is  inferior  and  made  sub- 
 ordinate to  the  end.  Circumcision  has  respect  to  the 
 law,  and  therefore  ought  to  be  inferior  to  its  power. 
 It  is  of  more  importance,  therefore,  to  keep  the  law 
 than  circumcision,  which  was  established  for  its  sake. 
 Whence  it  follows  that  an  uncircumcised  person,  pro- 
 vided he  keeps  the  law,  is  much  superior  to  a  Jew, 
 who  transgresses  the  law  with  his  dry  and  useless 
 circumcision;  and  thus,  though  polluted  by  nature, 
 he  will  be  so  sanctified  by  observing  the  law,  that 
 uncircumcision  shall  be  imputed  to  him  as  circumci- 
 sion. The  word  uncircumcision,  in  the  second  passage, 
 occurs  in  its  proper  sense  ;  in  the  first  it  properly 
 means  a  Gentile,  and  the  thing  is  understood  to 
 mean  a  person.  Besides,  none  need  be  anxious 
 about  the  worshippers  to  whom  Paul  here  alludes, 
 since  it  is  impossible  to  find  them.  For  Paul's  in- 
 tention was  simply  to  propose  the  following  hypo- 
 thesis,-- If  any  Gentile  can  be  found  who  observes  the 
 law,  his  righteousness  in  uncircumcision  is  to  be 
 esteemed  more  highly  than  the  Jew's  circumcision 
 without  righteousness.  I,  therefore,  do  not  refer  the 
 passage  folio  wing, — and  shall  not  uncircumcision,  which 
 is  by  nature,  if  it  fulfil  the  law,  judge  thee  who  hy  cir- 
 cumcision dost  transgress  the  law  ? — to  the  persons, 
 but  to  the  example  it  affords.  The  words  of  Paul  lead 
 us  to  this  sense,  which  is  the  same  as  "  the  queen  of 
 the  south  shall  come,"  &c.,  and  "  the  men  of  Nineveh 
 shall  rise  up  in  judgment,"  (Matt.  xii.  41,  42.) 
 The  Gentiles,  says  Paul,  who  observe  the  law,  shall 
 judge  thee  a  transgressor  of  the  law,  though  he  is 
 without  circumcision,  and  thou  art  literally  circum- 
 cised. 
 
 By  the  letter  and  circumcision — The  meaning  is, 
 literal  circumcision.  He  does  not  understand  that 
 the  Jews  break  the  law  in  consequence  of  their 
 2k 
 
148  ON  Paul's  epistle 
 
 having  the  letter  of  circumcision,  but  because  they 
 cease  not,  with  their  external  ceremony  of  circumci- 
 sion, to  obliterate  the  spiritual  worship  of  God, 
 namely, — piety,  righteousness,  judgment,  and  truth, 
 which  are  the  principal  points  of  the  law. 
 
 For  he  is  not  a  Jew — A  true  Jew  is  not  to  be  de- 
 termined either  from  his  carnal  descent,  or  from  the 
 title  of  his  profession,  or  an  external  symbol ;  nor 
 does  circumcision,  which  makes  a  Jew,  consist  in  ex- 
 ternal figure  alone,  but  both  are  internal.  His 
 additional  remarks  on  true  circumcision,  are  derived 
 from  various  passages  of  Scripture,  and  from  the 
 common  doctrine  of  the  word  of  God,  for  the  people 
 is  everywhere  commanded  to  circumcise  their  heart, 
 and  God  promises  to  do  it.  For  circumcision  did 
 not  imply  the  trifling  destruction  of  one  part,  but  the 
 cutting  away  of  our  whole  nature.  Circumcision, 
 therefore,  was  the  mortification  of  the  whole  flesh. 
 By  the  letter,  he  means  external  observance  without 
 piety;  spirit  implies  the  design  of  the  ceremony, 
 which  is  spiritual.  For  since  the  whole  weight  of 
 signs  and  rites  depends  on  the  design,  if  this  be  taken 
 away,  the  letter  alone  remains,  which  of  itself  is 
 utterly  useless.  The  apostle  adopts  this  language, 
 because  wherever  the  voice  of  God  sounds,  or  any  of 
 his  precepts  are  given,  if  men  receive  them  not  with 
 sincere  aflection  of  the  heart,  they  remain  in  the 
 letter,  in  cold  dead  writing ;  but  if  they  penetrate 
 the  mind,  they  are  in  some  measure  transformed  into 
 the  spirit.  An  allusion  is  also  made  to  the  difference 
 between  the  Old  and  New  Testament,  observed  by 
 Jeremiah,  chap.  xxxi.  33,  wheie  the  Lord  says  he 
 wdll  ratify  and  establish  his  covenant,  after  he  has 
 put  his  law  in  their  inward  parts,  and  written  it  in 
 their  hearts.  Paul  had  regard  to  the  same  subject, 
 when,  comparing  the  law  with  the  gospel,  he  calls  the 
 former  the  letter^  which  is  not  only  dead,  but  even 
 killeth  ;   and  the  latter  he  distinguishes  by  the  praise 
 
TO    THE    ROMANS.  149 
 
 of  the  spirit.  The  folly  of  those  interpreters  was 
 uncommonly  gross,  who  understood  by  the  letter  the 
 genuine  sense,  and  by  the  spirit  allegories. 
 
 Whose  praise  is  not  of  men — Because  the  eyes  of 
 men  are  fixed  upon  mere  appearances,  he  asserts  we 
 ought  not  to  be  contented  with  what  is  only  com- 
 mended by  human  opinion,  which  is  so  apt  to  be  de- 
 ceived by  external  splendour  ;  but  to  be  satisfied 
 with  the  eyes  of  God,  from  which  the  most  hidden 
 secrets  of  our  hearts  are  not  concealed.  Thus  he 
 again  brings  back  hypocrites,  who  deceive  themselves 
 by  false  opinions,  to  the  tribunal  of  God. 
 
 CHAPTER  III. 
 
 1  What  advantage  then  hath  the  Jew?  or  what 
 profit  is  there  of  circumcision  ?  2  Much  every  way  : 
 chiefly,  because  that  unto  them  were  committed  the 
 oracles  of  God. 
 
 Although  Paul  carried  on  the  dispute  with  great 
 ability,  to  show  that  empty,  vain  circumcision  was 
 of  no  use  to  the  Jews ;  yet,  because  he  could  not 
 deny  a  difference  between  the  Jews  and  Gentiles, 
 which  had  been  distinguished  by  the  Lord  with  this 
 sign,  and  it  was  absurd  to  make  a  distinction  unpro- 
 fitable and  unimportant  which  had  God  for  its  Au- 
 thor ;  this  objection  also  required  solution.  The 
 boasting  of  the  Jews  from  this  source  was  clearly 
 proved  to  be  foolish.  The  difficulty  still  remained, 
 for  what  purpose  was  circumcision  established  by 
 the  Lord,  if  it  did  not  deserve  to  be  commended  for 
 some  advantage  ?  He  therefore  asks,  by  way  of 
 meeting  the  objection,  In  what  does  the  Jew  surpass 
 
150  ON  Paul's  epistle 
 
 the  Gentile?  And  he  subjoins  the  reason  of  this 
 question  by  asking  another,  when  he  says,  Mlmt 
 profit  is  there  of  circumcision  ?  For  it  separated  the 
 Jews  from  the  common  lot  and  condition  of  men,  as 
 Paul  calls  ceremonies  (Eph.  ii.  14)  a  wall  which  se- 
 parated one  class  of  mankind  from  another. 
 
 Much  every  way — He  here  begins  to  praise  the 
 sacrament,  yet  in  such  a  way  as  not  to  allow  the 
 Jews  to  be  proud  on  its  account.  For  when  he  says, 
 they  had  been  distinguished  by  the  sign  of  cir- 
 cumcision, for  the  purpose  of  their  being  considered 
 the  sons  of  God,  he  does  not  confess  that  they  had 
 attained  this  excellence  by  any  merit  or  dignity  of 
 their  own,  but  by  the  kindness  and  favour  of  God. 
 If  they  are  considered  in  their  character  as  men,  he 
 proves  them  to  be  equal  to  others  ;  if  God's  favours 
 are  considered,  he  proves  them  in  this  respect  to  be 
 more  distinguished  than  other  nations. 
 
 Chiefly,  because  that  unto  therii  were  committed  the 
 oracles  of  God — Some  consider  it  inconclusive,  be- 
 cause he  proposes  to  do  more  than  he  afterwards 
 explains  and  accomplishes.  The  sense  is.  Although 
 the  single  circumstance  of  the  oracles  of  God  being 
 intrusted  to  their  care  ought  to  be  sufficient  to  se- 
 cure their  dignity,  it  is  worthy  of  remark,  that  the 
 use  of  circumcision  does  not  consist  in  the  mere  sign, 
 but  its  value  is  determined  by  the  word  of  God. 
 Paul  here  proposes  the  question.  What  advantage 
 does  the  sacrament  of  circumcision  confer  on  the 
 Jews  ?  His  answer  is.  That  God  has  deposited 
 with  them  the  treasure  of  heavenly  wisdom,  whence 
 it  follows,  if  the  word  of  life  is  removed,  no  excellence 
 remains.  Paul  means  by  oracles  the  covenant  first 
 divinely  revealed  to  Abraham  and  his  posterity,  and 
 afterwards  recorded  and  explained  by  the  law  and 
 the  prophets.  The  oracles  are  intrusted  to  the  keep- 
 ing of  the  Jews,  while  it  pleased  God  to  confine  his 
 
TO    THE    ROMANS.  l.'5l 
 
 glory  among  them,  which  were  afterwards,  in  the 
 time  of  God's  dispensation,  to  be  published  through 
 the  whole  world.  The  Jews  were  at  first  the  depo- 
 sitaries, and  afterwards  the  stewards  of  the  oracles  of 
 God.  If,  while  the  Lord  deigns  to  communicate  his 
 word  to  any  nation,  it  is  to  be  regarded  as  so  great  a 
 favour,  we  can  never  sufficiently  detest  our  own 
 ingratitude  for  receiving  his  oracles  with  so  much 
 negligence  and  indolence,  not  to  say  scorn. 
 
 3  For  what  if  some  did  not  believe  ?  shall  their 
 unbelief  make  the  faith  of  God  without  effect  ?  4 
 God  forbid  :  yea,  let  God  be  true,  but  every  man  a 
 liar,  as  it  is  written.  That  thou  mayest  be  justified 
 in  thy  sayings,  and  mightest  overcome  when  thou 
 art  judged. 
 
 For  what  if  some  did  not  believe  ? — As  before,  when 
 he  regarded  the  Jews  as  exulting  in  a  mere  naked 
 sign,  he  did  not  grant  them  a  single  spark  of  glory, 
 so  now,  when  he  is  considering  the  nature  of  the 
 sign,  he  testifies  that  its  value  is  not  destroyed  even 
 by  their  vanity.  Since,  therefore,  he  seemed  before  to 
 have  hinted  that  the  ingratitude  of  the  Jews  had  de- 
 stroyed all  the  favour  bestowed  upon  them  in  the 
 sign  of  circumcision,  he  now  again  asks,  by  way  of 
 meeting  the  objection,  "  What  opinion  ought  to  be 
 entertained  of  its  use?"  By  his  silence  on  this  oc- 
 casion he  understands  more  than  he  expresses,  for  it 
 would  have  been  true,  had  he  said  that  a  large  part 
 of  the  nation  of  the  Jews  rejected  the  covenant  of 
 God  ;  but  as  such  language  would  have  grated  on  their 
 ears,  he  diminishes  its  severity  by  restricting  his 
 censure  to  a  few. 
 
 Shall  their  unbelief — The  Greek  word  means  to 
 "  render  vain  and  without  effect,"  and  is  very  well 
 
152  ON  Paul's  epistle 
 
 suited  to  the  present  passage.  For  Paul  is  consider- 
 ing not  only  whether  the  unbelief  of  men  can  prevent 
 the  truth  of  God  from  remaining  firm  and  stable,  but 
 whether  its  influence  and  fulfilment  among  them  may 
 thus  be  impeded.  "  Since,  therefore,"  the  apostle 
 asks,  "  many  of  the  Jews  are  covenant-breakers,  is 
 the  covenant  of  God  so  abrogated  by  their  perfidy, 
 as  to  produce  no  efiect among  them?"  He  answers, 
 "  It  is  impossible  for  human  depravity  to  destroy  the 
 steadfastness  of  divine  truth."  Although  a  great  part 
 of  the  Jews  has  acted  a  deceitful  part  towards  the 
 covenant,  and  trampled  upon  it,  yet  it  continues  to 
 retain  its  eflScacy,  and  exerts  its  power,  if  not  in  all, 
 at  least  in  the  nation  itself.  The  meaning  of  the 
 sentence  is,  that  by  the  grace  of  God  a  blessing, 
 even  for  eternal  salvation,  is  in  force  among  them, 
 which  can  only  happen  where  the  promise  is  received 
 by  faith,  and  a  mutual  covenant  confirmed  on  both 
 sides.  He  intimates,  therefore,  that  some  in  the 
 Jewish  nation,  "  continuing  firm  in  the  faith  of  the 
 promise,"  had  not  been  deprived  of  this  prerogative. 
 But  let  God  he  true — Whatever  opinion  others  may 
 entertain,  I  consider  the  force  of  the  argument  to 
 consist  in  the  necessary  position  of  the  contrary,  by 
 which  Paul  weakens  the  preceding  objection  ;  for  if 
 these  two  propositions  stand  together,  nay,  necessa- 
 rily agree,  that  God  may  be  true  and  man  a  liar,  the 
 consequence  follows  that  the  truth  of  God  is  not  pre- 
 vented by  the  falsehood  of  man.  For  if  he  did  not 
 here  oppose  these  two  principles  to  each  other,  he 
 would  be  inconsiderately  and  uselessly  engaged  soon 
 after  in  refuting  the  absurdity,  how  God  maybe  just,  if 
 he  commends  his  own  righteousness  by  our  unrighte- 
 ousness. The  sense,  therefore,  is  clear,  that  the  fide- 
 lity of  God,  so  far  from  being  overthrown  by  the  per- 
 fidiousness  and  revolt  of  man,  is  thus  rendered  more 
 distinguished.    He  calls  God  truCy  not  only  because  he 
 
TO    THE    ROMANS.  153 
 
 is  prepared  faithfully  to  abide  by  his  promises,  but 
 he  accomplishes  in  deeds  whatever  he  declares 
 in  words  ;  for  he  says,  "  As  my  power,  so  shall  my 
 work  be."  Man,  on  the  contrary,  is  a  liar,  not  only 
 because  he  often  breaks  his  promise,  but  also  by  na- 
 ture he  desires  falsehood,  and  avoids  truth.  The  first 
 position  is  the  primary  axiom  of  the  whole  Chris- 
 tian philosophy.  The  latter  is  taken  from  Psalm 
 cxvi.  11,  where  David  confesses  there  is  nothing 
 certain,  either  from  man  or  in  man.  But  this  is 
 a  striking  passage,  and  contains  very  necessary  com- 
 fort, for  so  perverse  is  man  in  rejecting  or  despising 
 the  word  of  God,  that  he  would  often  doubt  its  cer- 
 tainty, if  he  did  not  remember  that  the  truth  of  God 
 depends  not  on  the  truth  of  man.  But  how  does  this 
 agree  with  the  following  expression  :  "  That  the  faith 
 of  man,  which  receives  the  divine  promise,  is  re- 
 quired for  its  efficacy  ?"  for  faith  is  opposed  to  false- 
 hood. The  question  appears  difficult,  but  its  solu- 
 tion is  not  attended  with  much  trouble  ;  for  the  Lord, 
 by  the  lies  of  men,  which  are  otherwise  obstacles  to 
 his  truth,  will  find  a  way  through  places  otherwise 
 impassable,  that  he  may  gain  the  superiority  by  cor- 
 recting in  his  elect  the  innate  unbelief  of  their  na- 
 ture, and  subjecting  to  his  obedience  such  as  appeared 
 invincible.  He  is  now  disputing  concerning  the 
 vice  of  nature,  not  the  grace  of  God,  which  is  the 
 remedy  of  our  vices. 
 
 That  you  may  he  justified — The  sense  is,  our  false- 
 hood and  perfidy  are  so  far  from  destroying  the  truth 
 of  God  as  to  make  it  shine  with  greater  splendour.  As 
 David  testifies  (Psalm  li.  4)  that  God,  whatever  he 
 may  determine  against  the  Psalmist,  since  he  is  a 
 sinner,  will  be  a  just  and  righteous  Judge,  and  over- 
 come all  the  calumnies  of  the  wicked  who  may  de- 
 sire to  murmur  against  his  righteousness.  David 
 understands,  by  the  sayings  of  God,  the  judgments 
 
154  ON  Paul's  epistle 
 
 he  may  denounce  against  us,  for  it  is  too  forced  to 
 understand,  as  is  generally  done,  the  promises.  The 
 sentiment  of  David,  "  I  have  sinned  against  thee, 
 therefore  thou  vv^ilt  be  justly  entitled  to  punish  me," 
 confirms  this  view  of  the  passage.  The  objection  after- 
 wards added,  proves  Paul  had  cited  this  passage  of 
 David  in  its  proper  sense  ;  "  how  shall  the  integrity  of 
 God's  righteousness  continue,  if  our  iniquity  exalts 
 its  glory  ?"  For  Paul,  as  I  have  lately  hinted,  detains 
 his  readers  in  a  very  useless  and  unseasonable  manner 
 by  this  difficulty,  if  David  did  not  mean  that  God,  by 
 his  admirable  providence,  elicited  the  praise  of  his 
 own  righteousness  from  the  sins  of  men.  The  se- 
 cond position  in  the  Hebrew  is,  "  And  be  pure  in 
 judging  thee."  The  import  of  this  expression  is, 
 that  God,  in  all  his  judgments,  deserves  to  be  praised, 
 however  much  the  wicked  may  rail,  and  endeavour 
 with  hatred  to  bury  his  glory  in  oblivion  by  their 
 complaints.  But  Paul  followed  the  Greek  transla- 
 tion, which  also  suited  better  his  present  purpose. 
 For  we  know  the  apostles  were  not  very  strict  in 
 making  quotations  from  the  Old  Testament,  since 
 they  were  satisfied  if  the  passage  cited  applied  to  the 
 subject,  and  were  not,  on  this  account,  so  scrupulous 
 in  the  words  which  they  adopted.  The  present  pas- 
 sage may  be  thus  applied :  "If  any  of  the  sins  of  man- 
 kind are  necessarily  required  in  giving  lustre  to  the 
 glory  of  God,  and  he  is  chiefly  glorified  in  his  truth, 
 it  follows  that  human  vanity  serves  rather  to  com- 
 mend than  subvert  his  truth."  And  though  the  Greek 
 word  admits  either  of  a  passive  or  active  significa- 
 tion, yet  I  am  sure  the  translators  took  it  in  a  pas- 
 sive sense,  contrary  to  the  mind  of  the  Psalmist. 
 
 5  But  if  our  unrighteousness  commend  the  righ- 
 teousness of  God,  what  shall  we  say  ?  Is  God  un- 
 righteous who  taketh  vengeance  ?  (I  speak  as  a  man,) 
 
TO    THE    ROMANS.  155 
 
 C  God  forbid  :  for  then  how  shall  God  judge  the 
 world?  7  For  if  the  truth  of  God  hath  more 
 abounded  through  my  lie  unto  his  glory,  why  yet 
 am  I  also  judged  as  a  sinner  ?  8  And  not  rather^ 
 (as  we  be  slanderously  reported,  and  as  some  affirm 
 that  we  say,)  Let  us  do  evil,  that  good  may  come  ? 
 whose  damnation  is  just. 
 
 But  if  our  unrighteousness — It  was  necessary  for 
 the  apostle  to  insert  this,  though  a  digression  from 
 the  general  subject,  that  he  might  not  appear  to  have 
 afforded  the  malignant  a  handle,  which  he  knew  they 
 were  glad  to  take,  for  railing  against  him.  For  as 
 they  watched  every  opportunity  for  defaming  the 
 gospel,  the  testimony  of  David  afforded  them  a  sub- 
 ject for  calumny  :  "If  God  seeks  nothing  else  but  to 
 be  glorified  by  man,  why  does  he  punish  delinquents, 
 when  their  transgressions  add  to  his  glory  ?  He  is 
 certainly  offended  without  a  reason,  if  the  cause  of 
 his  wrath  is  derived  from  the  very  subject  by  which 
 he  is  glorified."  There  can  be  no  doubt  this  was 
 a  common  and  trite  calumny,  as  it  will  again  in  a 
 short  time  be  repeated,  and  on  this  account  Paul  could 
 not  pass  it  over  "wdthout  some  observation.  To  pre- 
 vent, however,  any  one  from  thinking  him  to  adduce 
 in  this  passage  the  conception  of  his  own  mind,  he 
 state?  in  the  preface  that  he  assumes  the  character 
 of  the  wicked.  He  forcibly  attacks,  though  in  one 
 word,  human  reason,  whose  property  he  insinuates 
 to  consist  in  always  snarling  against  the  wisdom  of 
 God  ;  for  he  does  not  say  he  speaks  as  the  wicked, 
 but  as  a  man.  And  this  is  really  the  case,  for  since 
 all  the  mysteries  of  God  are  paradoxical  to  the  flesh, 
 man  is  so  bold  as  to  rise  up  against  them  without 
 hesitation,  and  to  inveigh,  in  a  petulant  manner, 
 against  subjects  which  he  does  not  comprehend.  This 
 
156  ON  Paul's  epistle 
 
 admonition  teaches  us,  that,  if  we  are  desirous  to 
 understand  such  mysteries,  we  must  particularly  re- 
 nounce our  own  sense  of  them,  and  must  devote  and 
 give  ourselves  up  entirely  to  the  obedience  of  the 
 word.  The  word  wrath,  which  means  judgment,  is 
 here  transferred  to  punishment,  and  implies  the  fol- 
 lo\A'ing  sense  :  "  Is  God  unjust,  who  punishes  crimes 
 that  display  his  own  justice  ?" 
 
 God  forbid — In  checking  this  blasphemy,  he  does 
 not  give  an  immediate  answer  to  the  objection,  but 
 first  commences  with  stating  his  utter  detestation 
 of  the  opinion,  that  the  Christian  religion  may  not 
 appear  to  be  accompanied  with  such  great  absurdities. 
 And  this  is  much  stronger  than  a  simple  refutation, 
 for  he  implies  that  such  impious  language  ought  to 
 excite  their  horror,  and  not  be  listened  to  for  a  mo- 
 ment. He  afterwards  adds  an  indirect  refutation,  as 
 it  is  termed,  for  he  does  not  entirely  clear  away  the 
 calumny,  but  only  states  in  his  answer  the  absurdity 
 of  the  objection.  He  also  takes  an  argument  from 
 the  office  of  God  himself,  to  prove  its  impossibility  ; 
 "  God  will  judge  this  world,  therefore  he  cannot  be  un- 
 just :"  this  is  derived  not  from  the  mere  potentiality 
 of  God,  as  they  state,  but  from  his  actual  dominion, 
 which  shines  forth  in  all  the  course  and  order  of  his 
 works,  and  implies  the  following  truth — The  duty  of 
 God  consists  in  judging  the  world,  in  settling  it  by 
 his  justice,  and  reducing  into  the  most  perfect  order 
 every  derangement  it  exhibits.  God,  therefore,  can 
 form  no  unjust  law.  Paul  seems  to  have  alluded 
 to  the  passage  in  Moses,  (Gen.  xviii.  25,)  where, 
 while  Abraham  entreats  God  not  to  deliver  Sodom  up 
 to  entire  destruction,  he  says,  "  That  be  far  from  thee, 
 who  art  the  Judge  of  the  earth,  to  slay  the  righteous 
 with  the  wicked  ;  for  that  is  not  thy  character,  nor 
 can  it  belong  to  thee."  Job,  in  a  similar  sense, 
 observes,  (xxxiv.  17,)  "  Shall  even  he  that  hateth 
 
TO    THE    ROMANS.  157 
 
 right  govern  ?"  for  unjust  judges  are  often  found 
 among  men,  either  because  they  usurp  power  against 
 all  justice  and  equity,  or  are  inconsiderately  raised 
 to  such  an  honour,  or  degenerate  from  their  own  true 
 character :  nothing  of  this  kind  can  occur  in  God. 
 Since,  therefore,  he  is  by  nature  Judge,  he  must 
 necessarily  be  just,  for  he  cannot  deny  himself. 
 Paul,  therefore,  reasons  from  the  impossibility 
 of  injustice  being  ever  truly  alleged  against  God, 
 whose  property  and  essential  character  it  is  to 
 govern  the  world  in  righteousness  ;  and  though 
 this  doctrine  of  Paul  extends  to  the  continued 
 government  of  God,  yet  I  grant  an  allusion  is 
 particularly  made  to  the  last  judgment,  for  then, 
 finally,  a  solid,  firm  renewal  of  right  order  will  take 
 place.  If,  however,  you  are  desirous  to  have  a  di- 
 rect refutation  of  such  impious  positions,  the  follow- 
 ing merits  consideration  :  "  God's  justice  is  not  more 
 clearly  manifested  from  the  nature  of  injustice,  but 
 his  goodness  overcomes  our  wickedness,  by  giving  a 
 different  direction  to  the  design  and  tendency  of  our 
 conduct." 
 
 For  if  the  truth  of  God  hath  more  abounded  through 
 my  lie — This  objection,  I  doubt  not,  is  also  brought 
 forward  in  the  character  of  the  wicked.  It  is  an  ex- 
 planation of  the  former,  and  would  have  been  con- 
 nected with  it,  had  not  the  apostle,  feeling  indignant 
 at  the  dishonour  offered  to  God,  broke  off  in  the 
 middle  of  liis  discourse.  The  following  is  the  sense 
 of  the  passage  :  "  If  the  truth  of  God  is  made  more 
 plain,  and  in  some  measure  established  by  our  false- 
 hood, so  that  more  glory  results  from  our  conduct 
 to  the  Supreme  Ruler,  it  is  not  right  to  punish  him 
 as  a  sinner  who  has  been  the  servant  of  the  glory  of 
 God." 
 
 And  not  as — This  elliptical  sentence  may  be  thus 
 supplied :  And  why  is  it  not  rather  said,  as  we  are 
 
158  ON  Paul's  epistle 
 
 accused  by  some,  that  we  must  do  evil  that  good  may 
 come  ?  The  apostle  does  not  condescend  to  answer 
 this  sophistry,  which,  however,  may  very  easily  be 
 refuted.  The  wicked  adduced  the  following  pretext, 
 — If  God  is  glorified  by  my  iniquity,  and  the  most 
 honourable  part  of  a  man's  conduct,  through  life,  is 
 to  promote  the  glory  of  the  Lord,  then  I  ought  to  sin 
 for  the  purpose  of  advancing  the  glory  of  the  Ruler 
 of  the  universe.  The  objection  can  easily  be  re- 
 moved, for  evil  in  itself  can  produce  only  evil.  Our 
 vice  casts  lustre  upon  God's  glory,  not  by  the  work 
 of  man,  but  of  God,  who,  as  a  wonderfiil  Creator, 
 knows  how  to  subdue  and  direct  our  wickedness  into 
 another  channel,  so  as  to  convert  it,  contrary  to  our 
 intended  design,  to  the  increase  of  his  glory.  God 
 has  appointed  piety,  consisting  in  the  obedience  of 
 his  word,  as  the  way  by  which  he  is  desirous  we 
 should  glorify  him  ;  and  every  person  who  over- 
 leaps the  bounds  determined  by  his  truth,  endeavours 
 rather  to  disgrace  than  to  honour  God.  The  dif- 
 ferent result  which  follows  from  the  conduct  of  the 
 wicked,  is  to  be  ascribed  to  the  providence  of  God, 
 not  the  depravity  of  man,  that  was  prepared,  not 
 only  to  injure,  but  to  subvert  the  majesty  of  the 
 Deity. 
 
 As  we  are  accused — It  is  surprising,  when  Paul 
 discoursed  concerning  the  secret  judgments  of  God 
 with  such  solemnity,  to  find  his  enemies  calumniating 
 him  with  so  much  frowardness  ;  but  no  piety,  how- 
 ever great,  no  sobriety,  however  distinguished,  in  the 
 servants  of  God,  can  check  the  impure  and  virulent 
 tongues  of  the  wicked.  It  is  no  new  example,  there- 
 fore, that  our  doctrine,  which  we  ourselves  know  to 
 be  the  pure  gospel  of  Christ,  and  to  us  all  the  angels 
 and  believers  bear  witness,  should  be  loaded  at  this 
 present  time  with  so  many  accusations,  and  ren- 
 dered so  odious  by  our  adversaries.     Nothing  can-  be 
 
TO    THE    ROMANS.  159 
 
 conceived  more  strange  and  monstrous  than  what  is 
 here  adduced  against  Paul,  for  the  purpose  of  making 
 the  ignorant  and  unexperienced  dislike  his  preaching, 
 in  consequence  of  the  disreputable  reports  circulated 
 to  its  dishonour.  Let  us,  therefore,  patiently  bear 
 the  calumnies  with  which  the  wicked  assail  the  truth  ; 
 nor  let  us  ever  cease  constantly  to  maintain  its 
 simple  confession,  since  it  has  sufficient  jjower  to 
 crush  to  pieces,  and  disperse,  their  greatest  false- 
 hoods. But,  after  the  example  of  the  apostle,  let  us 
 oppose,  as  much  as  we  can,  their  malicious  devices, 
 that  these  flagitious  and  abandoned  sorry  fellows 
 may  not  rail  against  their  Creator  with  impunity. 
 Whose  damnation  is  just — Some  take  it  in  an  active 
 sense,  as  if  Paul  assented  to  the  absurdity  of  the 
 objection,  that  the  doctrine  of  the  gospel  may  not  be 
 considered  to  be  in  the  least  connected  with  such  pa- 
 radoxes. I  approve  more  of  its  requiring' to  be  un- 
 derstood in  a  passive  signification,  for  it  would  not 
 have  been  consistent  to  give  a  simple  assent  to  so 
 gTeat  a  wickedness,  which  ought  rather  to  have  been 
 sharply  reproved,  and  I  think  Paul  adopted  this 
 course.  Their  perverse  conduct  deserved  to  be  con- 
 demned on  two  accounts  ;  first,  that  they  could  ever 
 assent  to  this  impiety  from  the  conviction  of  their  un- 
 derstanding ;  in  the  second  place,  that,  by  their  very 
 traducing  the  gospel,  they  had  the  hardihood  to  con- 
 trive such  a  calumny  against  so  glorious  a  truth. 
 
 9  What  then  ?  are  we  better  than  they  ?  No,  in 
 no  wise  :  for  we  have  before  proved  both  Jews  and 
 Gentiles,  that  they  are  all  under  sin. 
 
 What  then  ? — He  returns  from  his  digression  to  the 
 subject  in  hand.  For,  to  prevent  the  Jews  from  ob- 
 jecting, on  any  account,  that  they  were  deprived  of 
 their  rights,  after  he  had  recounted  the  praises  of 
 
160  ON    PAUL  S    EPISTLE 
 
 dignity,  by  which  they  exalted  themselves  above  the 
 Gentiles,  he  now  finally  solves  the  question  whether 
 they  surpassed  the  heathens  in  any  respect.  For 
 though  this  answer  seems,  in  appearance,  to  disagree 
 a  little  with  the  former,  since  he  now  deprives  those 
 of  all  dignity,  on  whom  he  had  before  bestowed 
 much,  yet  there  is  no  opposition.  For  those  privi- 
 leges, in  which  he  confessed  them  to  excel,  are  ex- 
 ternal, consisting  in  the  goodness  of  God,  and  not 
 their  own  merit.  But  here  he  inquires,  whether 
 they  had  any  dignity  of  their  own  in  which  to  glory 
 in  themselves.  These  two  answers,  therefore,  so 
 agree,  that  one  results  from  the  other.  For  when  he 
 extolled  their  prerogatives,  included  in  God's  benefits 
 alone,  he  shows  them  to  have  nothing  purely  their 
 own  ;  and  hence  the  answer,  which  he  now  gives, 
 might  immediately  be  inferred.  For  if  their  chief 
 excellence  consists  in  the  oracles  of  God  being  depo- 
 sited with  them,  and  they  possess  not  this  from  any 
 merit  of  their  own,  they  have  no  cause  for  boasting 
 in  the  presence  of  God.  Observe  the  holy  artifice 
 of  the  apostle,  who  addressed  the  Jews  in  the  third 
 person,  when  he  claimed  for  them  any  excellence. 
 But  when  he  is  now  desirous  to  take  all  from  them, 
 he  joins  himself  to  their  number,  that  he  may  avoid 
 giving  offence.  For  ive  have  before  proved — The 
 Greek  word  here  is  properly  a  judicial  one,  for  an 
 accuser  is  said  to  establish  an  indictment  in  an 
 action,  which  he  is  prepared  to  substantiate  by  other 
 testimonies  and  proofs.  And  the  apostle  has  cited 
 the  whole  human  race  before  the  tribunal  of  God, 
 that  he  might  include  all  under  one  condemnation. 
 Some  may  in  vain  object,  that  the  apostle  does  not 
 here  merely  charge  with  a  crime,  but  rather  proves 
 it,  for  a  real  accusation  rests  on  firm  and  valid 
 proofs,  as  Cicero  has,  in  some  part  of  his  writings, 
 made  a  distinction  between  accusation  and  reproach. 
 
TO    THE    ROMANS.  161 
 
 Moreover,  to  be  under  sin,  implies  the  same  thing, 
 as  to  be  justly  condemned  before  God  as  sinners,  or 
 to  be  under  the  curse  which  is  due  to  sin.  For  as 
 righteousness  is  associated  with  acquittal,  so  condem- 
 nation follows  an  offence. 
 
 10  As  it  is  written,  there  is  none  righteous,  no, 
 not  one  :  11  There  is  none  that  understandeth, 
 there  is  none  that  seeketh  after  God.  12  They  are 
 all  gone  out  of  the  way,  they  are  together  become  un- 
 profitable ;  there  is  none  that  doeth  good,  no,  not 
 one.  13  Their  throat  is  an  open  sepulchre  ;  with 
 their  tongues  they  have  used  deceit :  the  poison  of 
 asps  is  under  their  lips  :  14  Whose  mouth  is  full  of 
 cursing  and  bitterness  :  15  Their  feet  are  swift  to 
 shed  blood  :  16  Destruction  and  misery  are  in  their 
 ways :  1 7  And  the  way  of  peace  have  they  not 
 known  :  18  There  is  no  fear  of  God  before  their 
 eyes. 
 
 As  it  is  written — His  reasoning  has  hitherto  been 
 designed  to  convince  men  of  their  iniquity.  He  now 
 begins  to  derive  his  arguments  from  authority, 
 which  is  the  strongest  kind  of  proof  with  Christians, 
 provided  the  authority  of  God  alone  is  appealed  to. 
 Let  teachers  of  the  church  hence  learn  the  character 
 of  their  office.  For  if  Paul  here  asserts  no  doctrine, 
 which  he  cannot  at  the  same  time  confirm  by  the  cer- 
 tain oracle  of  Scripture,  much  less  ought  those  to 
 attempt  it,  who  have  no  other  command  to  preach 
 the  gospel,  than  which  they  have  received  by  the 
 hands  of  Paul  and  others.  There  is  none  righteous — 
 The  apostle  makes  one  general  position,  before  he 
 descends  to  particulars,  following  rather  the  sense  of 
 the  passage  than  the  entire  expressions  ;  and  states. 
 
162  ON  Paul's  epistle 
 
 first,  the  sum  of  those  things  which  are  related  by  the 
 prophet  to  be  in  man,  namely,  that  there  is  righteous- 
 ness in  none,  and  afterwards  enumerates,  in  separate 
 parts,  the  fruits  of  his  unrighteousness.  (Psalm  xiv. 
 1.)  The  first  fruit  is  a  want  of  understanding  in  all 
 men.  He  afterwards  convicts  them  of  folly,  because 
 they  do  not  seek  after  God.  (Psalm  liii.  3.)  For 
 the  man  who  is  not  possessed  of  the  knowledge  of 
 God,  whatever  other  kind  of  erudition  he  may  have 
 attained,  is  a  vain  person.  Nay,  even  the  very 
 sciences  and  arts,  which  are  good  in  themselves,  are 
 rendered  vain  if  they  want  this  foundation.  He  adds, 
 there  is  none  that  doeth  good,  by  which  he  means, 
 they  have  laid  aside  all  sense  of  humanity.  For  as 
 our  best  bond  for  mutual  union  with  each  other,  is 
 found  in  the  knowledge  of  God,  since,  in  the  cha- 
 racter of  a  common  Father  to  all,  he  reconciles  us 
 in  the  best  manner  to  each  other,  so  out  of  Him 
 every  thing  is  merely  in  a  scattered  and  dissipated 
 state  ;  because  want  of  humanity  generally  follows  our 
 ignorance  of  God,  while  each,  treating  others  with 
 contempt,  loves  and  seeks  himself.  He  next  sub- 
 joins, their  throat  is  an  open  sepulchre,  (Psalm  v.  10,) 
 a  gulf  for  the  ruin  of  their  fellow-men.  The  ex- 
 pression is  stronger  than  men-eaters,  for  it  is  the 
 height  of  barbarism  that  man's  throat  should  be  so 
 dreadful  a  whirlpool  as  to  be  able  to  swallow  down 
 and  to  consume  his  fellow-mortals  whole  and  entire. 
 The  same  meaning  must  be  annexed  to  their  tongues 
 being  deceitful,  and  their  lips  lined  with  poison. 
 (Psalm  cxl.  4.)  It  is  added,  their  mouth  is  full  of 
 cursing  and  bitterness,  (Psalm  x.  7,)  a  vice  opposite 
 to  the  former  ;  but  the  meaning  is,  that  they  breathe 
 forth  wickedness  in  every  part ;  for  if  they  speak 
 pleasantly  they  deceive,  and  drink  to  their  neighbour 
 poison,  under  the  most  captivating  smiles,  and  with 
 the  most  flattering  language  ;  but,  if  they  speak  their 
 
TO    THE    ROMANS.  163 
 
 real  sentiments,  bitterness  and  cursing  is  f he  language 
 of  their  lips.  The  expression  in  Isaiah  lix.  7,  is 
 very  beautiful,  destruction  and  misery  is  in  their  ways. 
 For  it  is  the  personification  of  the  most  barbarous 
 ferocity,  which,  by  carrying  universal  destruction 
 with  every  step,  makes  all  around  one  solitude  and 
 desolation.  In  this  form  of  ruin  and  havoc,  Pliny 
 describes  Domitian.  It  follows,  that  the  way  of  peace 
 they  have  not  known,  for  being  habituated  to  rapine, 
 violence,  injuries,  and  savage  cruelty,  they  know  not 
 how  to  do  any  thing  in  a  friendly  or  kind  manner. 
 He  again,  at  the  conclusion,  repeats,  in  diiFerent 
 language,  the  sentiment  with  which  he  commenced, 
 that  all  depravity  flows  from  the  contempt  of  God. 
 For  whenever  we  have  forsaken  the  fear  of  God, 
 which  is  the  beginning  of  wisdom,  nothing  right  or 
 sincere  remains.  Since,  finally,  the  fear  of  God  is 
 a  bridle,  by  which  our  wickedness  is  restrained,  its 
 removal  gives  a  loose  to  all  the  licentiousness  of 
 vice.  But  that  none  may  regard  these  quotations 
 as  wrested  by  forced  interpretation  from  thfeir  ori- 
 ginal meaning,  we  will  carefully  consider  the  sense 
 of  each  passage  from  the  nature  of  the  context. 
 David,  in  the  14th  Psalm,  ver.  1,  says,  there  was  so 
 much  perverseness  in  the  human  character,  that  God, 
 on  looking  down  from  heaven,  and  examining  the 
 whole  race  of  mankind  in  succession,  to  see  if  there 
 was  any  just  person,  could  not  find  even  one.  This 
 proves  the  whole  human  race  to  have  been  infected 
 with  this  moral  pestilence,  since  nothing  escapes  the 
 all-seeing  eye  of  God.  He  speaks,  indeed,  towards 
 the  conclusion  of  the  Psalm,  concerning  the  re- 
 demption of  Israel  ;  but  we  will  show,  in  another 
 passage,  after  what  manner,  and  to  what  extent, 
 saints  may  be  delivered  from  this  general  state  of 
 moral  degradation.  He  complains,  in  other  Psalms, 
 of  the  wickedness  of  his  enemies,  where  he  shadows 
 
164  ON  Paul's  epistle 
 
 forth  in  himself  and  his  descendants  a  certain  type  of 
 Christ ;  under  his  adversaries,  therefore,  all  Christ's 
 enemies,  who  are  not  led  by  the  Spirit  of  God,  are 
 intended.  Isaiah  expressly  mentions  Israel,  and 
 his  accusation  is  also  much  more  true  against  the 
 Gentiles.  In  short,  we  cannot  doubt  that  human 
 nature  is  pointed  out  to  us  in  these  testimonies,  and 
 we  may  hence  clearly  see  what  man  is  when  left  to 
 his  own  heart,  since  the  Scripture  testifies  all  the 
 unregenerate  to  be  of  this  description.  The  condi- 
 tion of  the  saints  would  not  be  in  any  respect  supe- 
 rior to  that  of  others,  unless  their  depravity  was 
 corrected.  The  seeds  of  vices  are  felt  in  the  re- 
 mains of  their  flesh,  with  which  they  are  constantly 
 encompassed,  and  would  invariably  bring  forth  fruit, 
 if  they  were  not  prevented  by  Christian  mortifi- 
 cation, for  which  they  are  indebted  to  the  mercy  of 
 God,  and  not  to  their  own  nature.  The  design  of 
 God,  in  permitting  the  remains  of  sin  in  believers, 
 is  to  make  them  remember  that  the  corruptions  of 
 their  own  nature  differ  in  nothing  from  those  of 
 others.  The  circumstance  of  all  the  vices  here  enu- 
 merated not  appearing  remarkable  in  every  indi- 
 vidual does  not  prevent  them  from  being  truly  and 
 justly  collected  together  as  a  mass  in  human  nature, 
 which  we  have  noted  above.  (Chap.  i.  26.) 
 
 19  Now  w,e  know,  that  what  things  soever 
 the  law  saith,  it  saith  to  them  who  are  under  the 
 law ;  that  every  mouth  may  be  stopped,  and  all  the 
 world  may  become  guilty  before  God.  20  Therefore 
 by  the  deeds  of  the  law  there  shall  no  flesh  be  jus- 
 tified in  his  sight  :  for  by  the  law  is  the  knowledge 
 of  sin. 
 
 Now  we  know — Passing  by  the  Gentiles,  he  ex- 
 pressly applies  these  testimonies  to  the  Jews,  whom 
 
TO    THE    ROMANS.  165 
 
 he  found  it  much  more  difficult  to  subdue,  because 
 being  destitute,  as  well  as  the  Gentiles,  of  real 
 righteousness,  they  defended  themselves  under  the 
 pretext  of  God's  covenant,  as  if  their  separation 
 from  the  rest  of  the  world,  by  his  election,  would 
 be  sufficient  for  their  holiness.  And  he  produces, 
 indeed,  the  way  by  which  the  Jews  endeavoured 
 to  escape,  which  he  knew  them  to  be  very  dexterous 
 in  seizing  ;  for  whatever  harsh  expressions  the  law 
 uses  against  the  whole  human  race,  they  usually  ap- 
 plied to  the  Gentiles,  as  if  they  were  exemjDted  from 
 the  common  condition ;  and  this  was  the  case,  provided 
 they  had  not  fallen  from  their  rank  and  station. 
 Paul,  therefore,  lest  they  should  be  prevented  by 
 the  false  imagination  of  their  own  private  dignity, 
 and  restrict  to  the  Gentiles  alone  what  promiscu- 
 ously pertained  to  the  Jews,  anticipates  the  objec- 
 tion, and  proves  them,  from  the  design  of  Scripture, 
 not  only  to  have  been  mixed  with  the  crowd,  but  to 
 have  particularly  come  under  this  condemnation. 
 The  apostle  shows  great  diligence  in  refuting  the 
 objections  of  his  countrymen.  For  to  whom  was  the 
 law  given  ?  Was  it  not  designed  as  a  means  for  in-^ 
 structing  the  Jews  ?  What  it  states  of  others  was 
 accidental,  or  beside  the  point ;  and  its  doctrine  is 
 cliiefly  suited  to  its  own  disciples.  In  the  law — 
 Paul  says  the  law  was  designed  for  the  Jews,  and 
 the  conclusion  is,  that  it  chiefly  regarded  them.  He 
 comprehends  also,  under  the  name  of  law,  the  pro- 
 phets, and  the  whole  of  the  Old  Testament.  That  every 
 mouth  may  he  stopped — That  all  tergiversation  and 
 power  of  excuse  may  be  cut  off.  This  metaphor  is 
 borrowed  from  trials,  where  the  defendant,  if  he 
 can  say  any  thing  in  his  just  vindication,  demands 
 to  be  heard  in  his  turn,  that  he  may  exculpate  himself 
 from  the  accusation  laid  to  his  charge  ;  but  if  he  is 
 weighed  down  by  his  own  conscience,  he  says  nothing, 
 
166  ON  Paul's  epistle 
 
 and,  without  speaking  a  word,  expects  condemnation, 
 since  he  has  already  lost  the  trial  by  his  own  silence. 
 The  form  of  expression,  Job  xxxvi.  37,  "  I  will  lay 
 my  hand  on  my  mouth,"  must  be  understood  in  this 
 sense.  For  Job  says,  though  he  could  produce  some 
 kind  of  defence,  yet,  laying  aside  all  thought  of  self- 
 justification,  he  was  ready  to  submit  to  the  sentence 
 of  God.  The  following  part  of  the  verse  is  explana- 
 tory. For  his  mouth  is  stopped,  who  is  so  completely 
 entangled  in  his  trial  as  to  be  able  by  no  means  to 
 escape.  In  other  passages,  to  be  silent  before  the 
 face  of  the  Lord,  means  to  tremble  at  his  majesty, 
 and  to  stand  mute,  as  it  were,  with  astonishment  at 
 his  brightness. 
 
 Because  hij  the  works  of  the  law — The  learned 
 themselves  doubt  what  is  meant  hy  the  loorhs  of  the 
 law ;  for,  while  some  include  the  observance  of  the 
 whole  law,  others  confine  it  to  the  ceremonies  alone. 
 The  addition  of  the  word  law  induced  Chrysostom, 
 Origen,  and  Jerora,  to  coincide  with  the  last  opinion. 
 For  they  considered  this  addition  denoted  some  pe- 
 culiar works  ;  and  restricted  the  passage  from  being 
 applied  to  every  sort.  This  difficulty  can  be  very 
 easily  solved ;  for  because  works  are  so  far  righteous 
 before  God,  as  we  endeavour  by  them  to  worship  and 
 obey  him,  with  a  view  more  expressly  to  deprive  all 
 works  of  the  power  of  justifying,  he  named  those 
 which,  more  than  any  other,  possess  that  power.  For 
 the  law  has  promises  annexed,  without  which  oui' 
 works  would  be  of  no  value  before  God.  You  see, 
 therefore,  in  what  way  Paul  has  expressed  the  works 
 of  the  law,  because,  indeed,  by  the  law,  a  value  is 
 fixed  upon  our  works.  Nor  are  the  schoolmen  igno- 
 rant of  this,  for  it  is  a  trite  and  common  expres- 
 sion with  them,  that  works  are  meritorious,  not  by 
 any  intrinsic  dignity,  but  by  compact.  And  though 
 they  are   mistaken,  because  they  do  not  consider 
 
TO    THE    ROMANS.  167 
 
 works  to  be  always  so  polluted  by  vices  as  to  deprive 
 them  of  all  merit,  yet  the  principle  is  true,  that  the 
 reward  of  works  depends  upon  the  voluntary  promise 
 of  the  law.  Paul,  therefore,  with  prudence  and  pro- 
 priety, does  not  dispute  about  mere  works,  but  in  an 
 express  and  particular  manner  regards  the  obser- 
 vance of  the  law,  which  was  the  subject  then  under 
 consideration.  The  arguments  adduced  by  other 
 learned  men,  in  support  of  this  opinion,  are  more 
 flimsy  than  might  have  been  expected .  They  consider 
 that  circumcision  was  mentioned  as  an  example  be- 
 longing to  ceremonies  alone.  But  we  have  already 
 explained  why  Paul  has  mentioned  circumcision,  for 
 hypocrites  alone  are  inflated  with  confidence  in  their 
 works  ;  and  we  know  they  boast  only  in  external 
 appearance  as  a  mask.  Circumcision  also,  in  their 
 opinion,  was  a  certain  initiation  into  the  righteous- 
 ness of  the  law,  and  seemed,  therefore,  at  the  same 
 time,  to  be  a  work  of  primary  dignity,  nay,  as  it  were, 
 the  foundation  of  the  righteousness  of  works.  The 
 other  arguments  are  derived  from  the  Epistle  to  the 
 Galatians,  where  Paul,  when  he  handles  the  same 
 subject,  directs  all  his  reasonings  to  ceremonies 
 alone.  This  is  not  sufficiently  cogent  for  their  pur- 
 pose. There  can  be  no  doubt  Paul  was  engaged  in 
 a  controversy  with  such  as  puffed  up  the  people  with 
 a  false  confidence  in  ceremonies.  To  decide  this,  he 
 does  not  confine  himself  to  ceremonies,  nor  does  he 
 peculiarly  discuss  the  question  of  what  use  they  are, 
 but  embraces  the  whole  law,  as  is  evident  from  the 
 passages,  which  are  all  taken  from  that  source. 
 Such  also  was  the  state  of  the  dispute  maintained  at 
 Jerusalem  among  the  disciples.  But  we  contend, 
 with  sufficient  cause,  that  Paul  is  here  speaking  of 
 the  whole  law  ;  for  the  thread  of  the  dispute,  which  he 
 has  thus  far  followed,  and  afterwards  adopts,  clearly 
 supports  us  in  this  opinion ;  and  many  other  passages 
 do  not  permit  us  to  entertain  a  different  view.     The 
 
168  ON  Paul's  epistle 
 
 opinion,  therefore,  is  particularly  distinguished  that 
 none  shall  obtain  righteousness  by  the  observance 
 of  the  law,  because  all  mankind,  being  guilty  of 
 transgression,  stand  convicted  of  unrighteousness 
 by  its  prohibitions.  These  two  opinions  are 
 opposed  to  each  other,  as  we  shall  see  more  fully 
 in  the  sequel,  that  a  person  is  considered  righte- 
 ous by  his  works,  and  is  accused  as  guilty  of  trans- 
 gression. Fleshy  if  not  particularly  specified,  sig- 
 nifies man^  but  it  seems  to  be  taken  in  a  still  more 
 general  sense  ;  as  more  is  expressed,  according  to 
 Gellius,  when  we  say  all  mortals,  than  all  men. 
 For  by  the  law — He  reasons,  from  the  contrary,  that 
 we  have  not  righteousness  from  the  law,  because  it 
 convinces  us  of  sin  and  condemnation,  since  life  and 
 death  do  not  spring  from  the  same  fountain.  His 
 reasoning  that  righteousness  cannot  be  conferred  by 
 the  law,  which  is  productive  of  a  result  directly  con- 
 trary, can  only  be  felt  and  understood  by  considering 
 all  hope  of  salvation  to  be  cut  off,  as  an  inseparable 
 and  constant  accident,  by  the  law  proving  to  every 
 man  his  own  sin.  The  law,  by  teaching  righteous- 
 ness, opens  the  way  to  salvation  ;  but  our  depravity 
 and  corruption  prevent  it  from  producing  this 
 effect.  We  must  now  also  necessarily  add,  in  the 
 second  place,  that  whoever  has  been  found  a  sinner, 
 is  deprived  of  righteousness.  For  it  is  frivolous  and 
 trifling  to  invent  a  half  righteousness,  that  works 
 may  in  part  justify,  as  the  sophists  do,  for  man's  vi- 
 ciousness  precludes  the  possibility  of  adopting  this 
 opinion. 
 
 21  But  now  the  righteousness  of  God  without  the 
 law  is  manifested,  being  witnessed  by  the  law  and 
 the  prophets  ;  22  Even  the  righteousness  of  God 
 which  is  by  faith  of  Jesus  Christ  unto  all,  and  upon 
 all  them  that  believe  :  for  there  is  no  difference. 
 
TO    THE    ROMANS.  169 
 
 But  now  the  righteousness  of  God  without  the  law 
 — It  is  uncertain  in  what  sense  he  calls  the  righteous- 
 ness obtained  by  faith  to  be  God's,  either  because  it 
 alone  can  stand  the  test  in  the  presence  of  God,  or 
 tlie  Lord  confers  it  upon  us  by  his  own  mercy.  We 
 enter  into  no  dispute  on  this  subject,  since  either  in- 
 terpretation suits  our  view.  He  says,  therefore,  that 
 this  which  God  communicates  to  man,  and  which 
 alone  he  receives  and  acknowledges  for  righteous- 
 ness, was  revealed  without  the  assistance  of  the  law, 
 so  that  the  law  may  be  understood  to  be  taken  for 
 works  ;  for  it  is  not  proper  to  refer  to  doctrine,  what 
 he  afterwards  cites  as  a  witness  of  the  gratuitous 
 righteousness  of  faith.  I  will  soon  prove,  that  it 
 is  vain  and  frigid  to  restrict  it  to  ceremonies. 
 We  must  know,  therefore,  that  the  merits  of  works 
 are  excluded.  We  see  also  how  he  does  not  join 
 ■jmin  works  with  the  mercy  of  God,  but  having  re- 
 moved and  blotted  out  every  opinion  of  works,  he 
 sets  up  this  alone.  I  know  well  that  Augustine  gives 
 a  different  explanation,  for  he  considers  the  righte- 
 ousness of  God  to  be  the  grace  of  regeneration,  and 
 he  confesses  it  to  be  gratuitous,  because  God  renews 
 us,  undeserving  as  we  are,  by  his  Spirit.  And  he 
 excludes  those  works  of  the  law  by  which  men  en- 
 deavour to  merit  God  of  themselves  without  regene- 
 ration. I  have  too  much  cause  also  to  know  that 
 some  modern  theorists  state  this  opinion  with  pride 
 and  conceit,  as  one  revealed  to  them  at  the  time. 
 But  it  may  be  plainly  proved,  from  the  context, 
 that  the  apostle  includes  all  works  without  exception, 
 even  such  as  the  Lord  produces  in  his  people.  For 
 Abraham  was  certainly  regenerated  and  influenced  by 
 the  Spirit  of  God,  when  Paul  denies  his  being  justified 
 by  works.  He  excludes,  therefore,  from  man's  jus- 
 tification, not  only  works  morally  good,  as  they  are 
 generally  denominated,    and  performed  by  the  in- 
 
170  ON  Paul's  epistle 
 
 stinct  of  nature,  but  all  the  works  which  believers 
 may  possess.  If,  also,  "  happy  are  they  whose  iniqui- 
 ties are  forgiven,"  be  a  definition  of  the  righteousness 
 of  faith,  we  cannot  dispute  about  different  kinds  of 
 works,  for  the  merit  of  all  works  is  abolished,  and  the 
 remission  of  sins  alone  is  determined  to  be  the  cause 
 of  righteousness.  They  consider  these  two  subjects 
 to  agree  very  well,  that  man,  by  the  grace  of  Christ, 
 is  justified  by  faith,  and  yet  justified  by  works 
 which  spring  from  spiritual  regeneration,  because 
 God  renews  us  gratuitously,  and  we  perceive  his  gift 
 by  faith.  But  Paul  assumes  a  very  different  princi- 
 ple,— that  our  consciences  will  never  be  at  peace  until 
 they  rest  on  God's  mercy  alone  :  in  another  passage, 
 also,  when  he  taught  that  God  was  in  Christ  justify- 
 ing men,  he,  at  the  same  time,  expresses  the  manner, 
 by  not  imputing  sins  unto  them.  In  the  Epistle  to 
 the  Galatians,  also,  he  therefore  makes  the  law  con- 
 trary to  faith  with  respect  to  the  effect  of  justifica- 
 tion, because  it  promises  life  to  those  who  do  its 
 commands.  But  the  law  does  not  command  a  literal 
 pretence  of  works,  as  a  mask,  but  the  sincere  love  of 
 God.  It  follows,  therefore,  that  no  merit  of  works 
 is  admitted  in  the  righteousness  of  faith.  Hence  it 
 is  evidently  a  frivolous  cavil  to  say  we  are  justified 
 in  Christ,  because  we  are  renewed  in  the  Spirit,  so 
 far  as  we  are  members  of  Christ ;  that  we  are  justified 
 by  faith,  since  we  are  ingrafted  by  faith  into  the 
 body  of  Christ ;  that  we  are  justified  gratuitously, 
 because  God  can  find  nothing  in  us  but  sin.  For 
 we  are,  therefore,  in  Christ,  because  out  of  ourselves  ; 
 therefore,  in  faith,  because  we  must  necessarily  rest 
 upon  the  alone  mercy  of  God,  and  his  free  pro- 
 mises ;  therefore,  gratuitously,  since  God  recon- 
 ciles us  to  himself  by  burying  our  sins.  Nor  can  that 
 be  restricted  to  the  beginning  of  righteousness,  as 
 these  men  dream ;  for  the  very  definition,  "  Happy 
 
TO    THE    ROMANS.  171 
 
 are  they  whose  iniquities  are  forgiven,"  took  place  in 
 David,  when  he  had  long  exercised  himself  in  the 
 worship  of  God :  and  Abraham,  thirty  years  after  he 
 had  been  called,  though  he  had  been  an  uncommon 
 example  of  holiness,  has.  no  works  whereof  to  glory 
 before  the  Lord,  and  therefore  his  believing  the  pro- 
 mise is  imputed  to  him  for  righteousness.  And  when 
 Paul  says,  that  God  justifies  men  by  not  imputing 
 their  sins,  he  recites  a  passage  daily  read  in  the 
 church.  And  that  peace  of  conscience,  which  is 
 disturbed  with  regard  to  our  works,  is  not  of  one  day, 
 but  ought  to  continue  during  our  whole  life.  Hence 
 it  follows,  that  we  are  in  no  other  sense  just  until 
 death,  except  by  looking  to  Christ  alone,  in  whom 
 God  hath  adopted  and  now  accepts  us.  Hence  the  cavil 
 is  refuted  of  such  as  accuse  us  of  making  a  false  as- 
 sertion from  Scripture,  "  that  we  are  justified  by 
 faith  alone,"  since  the  exclusive  particle  does  not 
 occur  in  Scripture.  And  if  justification  exists  with- 
 out law,  and  out  of  ourselves,  why  shall  it  not  be 
 considered  to  come  from  mercy  alone  ?  If  it  is  of 
 mercy  alone,  then  of  faith  alone.  The  particle  may 
 either  be  translated  hut  or  now.  If  it  refer  to  time, 
 a  sense  I  readily  adopt,  lest  we  should  appear  desir- 
 ous to  escape  its  force,  the  alone  abrogation  of  cere- 
 monies is  not  to  be  understood,  for  the  intention  of 
 the  apostle  was  only  by  comparison  to  illustrate  the 
 grace  which  makes  us  excel  the  fathers.  The  sense, 
 therefore,  is,  that  the  righteousness  of  faith  had  been 
 revealed  by  the  preaching  of  the  gospel  after  Christ 
 had  been  manifested  in  the  flesh.  It  does  not  thence 
 follow  that  it  had  been  concealed  before  Christ's  ad- 
 vent :  for  a  double  manifestation  is  here  to  be  con- 
 sidered ;  the  former  of  the  Old  Testament,  which 
 consisted  of  the  word  and  sacraments  ;  the  latter  of 
 the  New,  which,  besides  the  ceremonies  and  pro- 
 mises, contains  its  fulfilment  in  Christ,  to  which  must 
 
172  ON  Paul's  epistle 
 
 be  added  a  fuller  clearness  by  the  gospel.  Being 
 witnessed  —  This  is  added,  that  the  gospel  may 
 not  appear  to  contend  mth  the  law  in  the  dispensa- 
 tion of  gratuitous  righteousness  ;  for  as  he  asserted 
 that  the  -righteousness  of  faith  did  not  require  the 
 assistance  of  the  law,  so  he  is  now  prepared  to  prove 
 his  assertion  by  its  testimony.  And  if  the  law  afford 
 a  testimony  to  gratuitous  righteousness,  it  is  evident 
 that  it  was  not  given  us  to  teach  men  to  secure  righ- 
 teousness for  themselves  by  works.  The  law  is  per- 
 verted by  such  as  wrest  it  for  this  purpose.  More- 
 over, if  you  want  a  proof  of  that  opinion,  follow  in 
 order  the  sum  of  the  doctrine  of  Moses,  and  you 
 will  find  that  man  in  the  beginning,  after  he  had  been 
 cast  out  from  the  kingdom  of  God,  had  no  other 
 means  for  being  restored  than  by  the  evangelical 
 promises,  wliich  predicted  that  the  head  of  the  ser- 
 pent was  to  be  bruised  by  the  blessed  seed,  in  which 
 a  blessing  is  declared  to  the  Gentiles,  you  will  find 
 in  the  precepts  a  demonstration  of  your  iniquity ; 
 from  the  sacrifices  and  oblations  you  will  learn  that 
 satisfaction  and  purification  exist  in  Christ  alone.  If 
 you  come  to  the  prophets,  you  will  there  find  the 
 clearest  promise  of  gratuitous  mercy  :  on  this,  see 
 our  Institutes.  The  righteousness  of  God  —  He 
 shows,  in  a  few  words,  that  this  justification  resides 
 in  Christ,  and  may  be  apprehended  by  faith.  He 
 appears,  by  repeating  the  name  of  God,  to  make  him 
 the  Author,  not  merely  the  approver  of  the  righ- 
 teousness concerning  which  he  treats  ;  as  if  he  had 
 said,  it  flows  from  him  alone,  its  origin  is  from  hea- 
 ven, and  it  is  disclosed  to  us  in  Christ.  The  follow- 
 ing order  must  be  pursued  in  our  inquiries  on  this 
 subject.  First,  that  the  cause  of  our  righteousness 
 is  not  to  be  referred  to  the  judgment  of  men,  but  to 
 the  tribunal  of  God,  where  nothing  is  considered 
 righteousness  but  the  perfect  and  complete  obedience 
 
TO    THE    ROMANS.  173 
 
 of  the  law,  as  evidently  appears  from  the  promises 
 and  the  threatenings.  And  if  no  human  being  is 
 found,  who  has  attained  so  strict  a  holiness,  it  follows 
 that  all  want  righteousness  in  themselves.  Christ 
 must,  in  the  next  place,  present  himself,  who,  as  he 
 alone  is  just,  so  he  renders  us  just  by  transferring  hi« 
 own  righteousness  to  us.  You  now  see  how  tl>e 
 righteousness  of  faith  is  the  righteousness  of  Christ. 
 The  mercy  of  God  is  the  efficient  cause  of  our  jus- 
 tification ;  Christ  the  material ;  the  Word,  with  faith, 
 the  instrument.  Faith  is,  therefore,  said  to  justify, 
 because  it  is  the  instrument  for  receiving  Christ,  in 
 whom  righteousness  is  communicated  to  us.  When 
 we  are  made  partakers  of  Christ,  we  are  not  only 
 ourselves  just,  but  our  works  are  considered  righte- 
 ous in  the  presence  of  God,  because  every  imperfec- 
 tion in  them  is  obliterated  by  the  blood  of  Christ ; 
 the  promises,  which  were  conditional,  are  fulfilled  to 
 us  by  the  same  grace,  since  God  rewards  our  works 
 as  perfect,  because  their  defects  are  covered  by  gra- 
 tuitous pardon.  Unto  all  and  upon  all — He  repeats 
 the  same  in  different  forms  of  expression,  for  the  pur- 
 pose of  confirming  and  magnifying  it,  that  he  may 
 more  strongly  express  his  former  statements,  that 
 faith  alone  is  required  in  this  instance,  and  the  faithful 
 are  not  distinguished  by  external  marks,  and  on  this 
 account  it  is  of  no  importance  whether  they  are  Gen- 
 tiles or  Jews. 
 
 23  For  all  have  sinned,  and  come  short  of  the 
 glory  of  God ;  24  Being  justified  freely  by  his 
 grace,  through  the  redemption  that  is  in  Christ  Jesus  : 
 25  Whom  God  hath  set  forth  to  be  a  propitiation 
 through  faith  in  his  blood,  to  declare  his  righteous- 
 ness for  the  remission  of  sins  that  are  past,  through 
 the  forbearance  of  God;     26  To   declare,  I  say,  at 
 
174  ON  Paul's  epistle 
 
 this  time  his  righteousness ;  that  he   may  be  just, 
 and  the  justifier  of  him  which  believeth  in  Jesus. 
 
 For  there  is  no  difference — He  enjoins  to  all  with- 
 out exception  the  necessity  of  seeking  righteousness 
 in  Christ,  as  if  he  said,  there  is  no  other  way  of  ob- 
 taining righteousness.  There  is  not  one  method  for 
 justifying  one  class  of  men,  and  a  different  one  for 
 another,  all  must  be  saved  by  faith,  for  all  are  sin- 
 ners, and  therefore  none  have  cause  for  glorying  with 
 God.  He  takes  it  for  granted  that  every  one,  when 
 he  comes  to  the  tribunal  of  God,  will  feel  conscious 
 to  himself  of  his  guilt,  and  be  in  a  state  of  ruin  and 
 confusion  under  a  sense  of  his  own  disgrace,  hence 
 no  sinner  can  bear  the  presence  of  God,  as  we  see  in 
 the  example  of  Adam.  He  again  enters  the  contest, 
 having  taken  his  reasoning  from  a  contrary  view  of 
 the  subject ;  and  on  this  account  we  must  pay  care- 
 ful attention  to  his  folio wdng  arguments.  Paul  infers 
 that  since  all  are  sinners,  they  suffer  either  from  a 
 deficiency  or  privation  of  the  praise  of  righteousness, 
 wherefore,  according  to  his  doctrine,  there  is  no 
 righteousness  but  a  perfect  and  finished  one.  For  if 
 there  was  a  half  righteousness,  it  would  not  be  neces- 
 sary immediately  to  deprive  a  sinner  of  all  glory. 
 The  hypothesis  of  what  is  termed  a  partial  righteous- 
 ness is  thus  sufficiently  refuted.  For  if  it  was  true, 
 that  we  are  partly  justified  by  works  and  partly  by 
 the  grace  of  God,  this  following  argument  of  Paul 
 would  be  inconclusive  :  "  All  are  therefore  destitute 
 of  the  glory  of  God,  because  they  are  sinners."  It  is 
 certain  there  is  no  righteousness  where  sin  exists, 
 until  Christ  abolish  the  curse.  The  same  occurs  in 
 Galatians  iii.  10  :  all,  who  are  under  the  law,  are 
 subject  to  the  curse,  from  which  we  are  delivered 
 by  the  kindness  of  Christ.      He  means  by  the  glory 
 
TO    THE    ROMANS.  175 
 
 of  God,  that  which  takes  place  in  the  presence  of 
 God,  as  in  John,  (chap.  xii.  43,)  "  They  loved  the 
 glory  of  men  more  than  the  glory  of  God."  And 
 dius  he  summons  us  from  the  applause  of  a  human 
 theatre  to  a  heavenly  tribunal. 
 
 Being  justified  freely — The  participle  is  used  com- 
 monly in  Greek  for  the  verb,  and  the  passage  means, 
 "  since  nothing  else  remains  for  men  in  themselves, 
 but  their  destruction,  being  pierced  by  the  just  judg- 
 ment of  God,  they  are  therefore  justified  gratuitously 
 by  his  mercy  ;  for  Christ  assists  their  misery,  and  com- 
 municates himself  to  the  faithful,  so  that  they  find  in 
 him  alone  all  things  they  require."  Perhaps  there  is 
 no  passage  in  the  whole  Scripture  more  remarkable 
 for  illustrating  the  power  of  this  righteousness.  For 
 he  shows  the  mercy  of  God  to  be  the  efficient  cause  ; 
 Christ,  with  his  blood,  the  material  ;  faith,  conceived 
 by  the  word,  the  formal  or  instrumental ;  the  glorj,^ 
 both  of  the  divine  justice  and  goodness,  the  final. 
 With  respect  to  the  efficient  cause  he  says,  we  are 
 justified  gratuitously,  and  indeed  by  God's  grace, 
 and  on  this  account  he  has  twice  used  the  expression  : 
 the  whole  is  of  God,  nothing  is  ours.  It  would 
 have  been  sufficient  to  oppose  grace  to  merit,  if  the 
 imagination  of  a  half  righteousness  had  been  received 
 by  Paul,  who  has  very  clearly  declared  his  view  by 
 adding  a  repetition  of  it,  and  has  claimed  for  the 
 mercy  of  God  alone  the  solid  effect  of  righteousness, 
 which  the  sophists  divide  into  parts,  and  mutilate, 
 lest  they  should  be  compelled  to  acknowledge  their 
 own  poverty.  By  the  redemption— The  matter  of  our 
 righteousness,  because  Christ,  by  his  obedience,  sa- 
 tisfied the  judgment  of  the  Father,  and  by  enduring 
 in  our  stead  freed  us  from  the  tyranny  of  death,  by 
 which  we  were  held  captive.  For  our  guilt  was  re- 
 moved by  the  expiatory  sacrifice  which  he  offered. 
 This  is  the  best  refutation  of  the  hypothesis  made  by 
 
176  ON  Paul's  epistle 
 
 those  who  consider  righteousness  to  be  a  quality. 
 For  if  we  are  reckoned  righteous  before  God,  because 
 redeemed  with  a  price,  we  certainly  borrow  from 
 another  what  is  not  in  ourselves.  And  Paul  after- 
 wards explains  more  clearly  the  value  or  tendency  of 
 redemption,  namely,  our  reconciliation  to  God.  For 
 he  calls  Christ  a  propitiation,  or,  what  I  more  ap- 
 prove, as  an  allusion  to  an  ancient  figure,  a  propiti- 
 atory. And  what  does  this  mean  but  that  we  are 
 just,  in  proportion  as  Christ  has  made  the  Father  pro- 
 pitious to  us  ?  We  will  now  carefully  consider  the 
 import  of  each  expression. 
 
 TVhom  he  hath  set  forth — The  Greek  word  has  two 
 meanings,  to  appoint,  and  to  set  forth  ;  if  the  former 
 sense  be  admitted,  Paul  refers  to  the  gratuitous 
 mercy  of  God,  because  Christ  was  ordained  a  Medi- 
 ator, to  reconcile  the  Father  to  us  by  the  sacrifice  of 
 his  death.  For  it  is  no  common  praise  of  grace,  that 
 God  of  his  own  accord  found  out  a  means  by  which 
 he  might  remove  our  curse.  And  certainly  the  fol- 
 lowing passage  seems  to  agree  with  this  sense,  "  God 
 so  loved  the  world  as  to  give  his  only  begotton  Son." 
 (John  iii.  16.)  Should  we,  however,  adopt  the  other 
 meaning,  the  same  reason  will  remain,  that  in  his  own 
 time  God  set  forth  Christ,  whom  he  had  determined 
 with  himself  to  be  a  Mediator.  The  Greek  word 
 alludes  to  the  mercy-seat;  for  he  informs  us  that 
 Christ  exhibited  in  reality,  what  was  represented 
 in  a  figurative  sense  to  the  Jews.  Since,  however, 
 the  other  opinion  cannot  be  proved  false,  if  any  prefer 
 it  on  account  of  simplicity,  I  shall  leave  him  to  make 
 his  own  choice.  Paul  has  certainly  proved  from  these 
 words,  what  he  was  very  desirous  to  do,  that  God, 
 without  Christ,  is  always  angry  with  us  ;  and  we  are 
 reconciled  to  him  when  received,  by  his  righteousness. 
 For  God  does  not  detest  in  us  his  own  work ;  it  is  not 
 our  creation  as  men,  but  our  uncleanness,  which  ex- 
 
TO    THE    ROMANS.  177 
 
 tinguishes  the  light  of  his  image.  When  the  wash- 
 ing of  Christ  has  wiped  away  this  state  of  moral  de- 
 filement, he  loves  and  kisses  us  as  his  own  pure  work. 
 Propitiatory  J  or  mercy-seat,  hy  faith  in  his  blood — I 
 prefer  a  literal  translation,  since  I  think  Paul's  inten- 
 tion was  to  include,  in  the  same  word,  the  idea  of  God 
 being  made  propitious  to  us,  as  soon  as  we  repose 
 our  confidence  in  the  blood  of  Christ,  because  by 
 faith  we  come  into  the  possession  of  his  benefit. 
 When  he  names  the  blood  alone,  he  did  not  wish  to 
 exclude  other  parts  of  redemption,  but  rather  to  com- 
 prehend the  whole  sum  under  it,  and  he  named  the 
 blood  in  which  we  have  our  font  for  uncleanness,  so 
 that  the  whole  doctrine  of  expiation  is  pointed  out 
 by  this  one  part.  For  in  addition  to  what  he  had- 
 lately  stated  concerning  God  being  pacified  in  Christ, 
 he  shows  this  effect  to  be  produced  by  faith,  and  what 
 our  faith  ought  chiefly  to  regard  in  Christ.  For  the 
 remission  of  sins — "  With  the  design  of  blotting  out 
 sins  ;"  and  this  definition,  or  explanation,  again 
 confirms  what  I  have  so  often  hinted  at  already, 
 that  men  are  justified,  not  because  they  are  such 
 in  reality,  but  by  imputation.  For  he  repeatedly 
 uses  different  words  for  the  purpose  of  making 
 it  still  plainer  that  there  is  no  merit  of  ours  in 
 this  righteousness.  For  if  we  obtain  it  by  the  re- 
 mission of  sins,  we  conclude  it  is  without  us.  Be- 
 sides, if  this  remission  proceeds  from  the  mere  bounty 
 of  God,  all  merit  falls  to  the  ground.  The  question 
 may  be  proposed,  why  pardon  is  restricted  to  sins 
 that  are  past.  Although  this  passage  is  variously 
 explained,  I  consider  it  probable  that  Paul's  atten- 
 tion was  directed  to  legal  expiations,  which  were, 
 indeed,  certain  testimonies  of  future  satisfaction,  but 
 could  by  no  means  appease  God.  A  similar  passage 
 occurs  in  Heb.  ix.  15,  that  the  redemption  of  sins, 
 which  remained  under  the  Old  Testament,  was  intro- 
 
 M 
 
178  ON    PAUL  S    EPISTLE 
 
 duced  by  Christ ;  nor  ought  we  to  understand  with 
 some  fanatics,  who  have  ignorantly  -wTested  this  pas- 
 sage to  support  so  strange  a  dream,  that  the  sins 
 merely  of  former  times  were  expiated  by  the  death  of 
 Christ.  For  Paul  only  teaches,  that  no  price  for 
 atoning  God  had  been  paid  until  the  death  of  Christ, 
 nor  had  this  been  performed  or  fulfilled  by  legal 
 figures,  so  that  the  truth  had  been  suspended  until  the 
 fulness  of  time.  Daily  guilt  can  be  expiated  by  no 
 other  means,  for  there  is  only  one  atonement  for  all  sins. 
 Some,  to  avoid  this  fanatical  absurdity,  said  former 
 sins  were  forgiven,  that  a  license  might  not  seem  to 
 be  afforded  for  future  sinning.  It  is  indeed  true, 
 that  pardon  is  not  offered  except  to  sins  committed, 
 not  because  the  advantage  of  redemption  can  fail  or 
 perish,  if  we  afterwards  fall,  as  Novatus  and  his  sect 
 dreamed,  but  because  the  dispensation  of  the  gos- 
 pel is  to  propose  judgment  and  wrath  to  a  person 
 designing  to  commit  sin,  mercy  to  the  sinner.  The 
 true  sense,  however,  is  the  explanation  already  given. 
 The  addition,  that  this  forgiveness  was  through  the 
 forbearance  of  God,  means  merely  mildness,  which 
 restrained  the  judgment  of  God,  and  suffered  it  not 
 to  be  inflamed  for  our  destruction,  until  he  should 
 receive  us  into  favour.  But  it  appears  rather  a  tacit 
 anticipating  of  the  objection,  which  some  might  pro- 
 pose against  the  late  appearance  of  the  grace  of  Christ, 
 and  Paul  shows  this  to  be  a  kind  of  forbearance. 
 
 To  the  demonstration — The  repetition  of  this  mem- 
 ber of  the  sentence  is  emphatic,  and  designedly  in- 
 tended by  Paul,  because  very  necessary,  since  it  is 
 extremely  difficult  to  persuade  man  to  deprive  him- 
 self of  all  honour,  and  bestow  it  on  God,  although 
 mention  is  designedly  made  of  this  new  demonstra- 
 tion, to  make  the  Jews  direct  their  attention  to  so 
 important  a  doctrine.  At  this  time — He  refers 
 what  belonged  to  all  times  to  the  period  when  Christ 
 
TO    THE    ROMANS.  179 
 
 was  exhibited,  and  not  without  reason,  for  God  openly 
 manifested  in  his  Son  what  had  formerly  been  known 
 only  under  the  covering  of  types.  Thus  the  coming 
 of  Christ  was  a  time  of  kindness  and  favour,  and  the 
 day  of  salvation.  God  gave  some  proof  of  his  righ- 
 teousness to  all  ages  ;  but  when  the  Sun  of  Righte- 
 ousness arose,  his  splendour  shone  forth  with  much 
 greater  brightness.  We  must  notice  the  comparison 
 between  the  Old  and  New  Testament,  because  the 
 righteousness  of  God  was  evidently  then  revealed 
 when  Christ  was  exhibited.  That  he  may  he  just — 
 This  is  a  definition  of  that  righteousness,  which  he 
 said  had  been  displayed  when  Christ  was  given,  as 
 he  had  in  the  first  chapter  taught  it  to  be  manifested 
 in  the  gospel.  And  he  affirms  it  to  consist  of  two 
 parts  :  the  first  is,  that  God  is  just,  not  indeed  as 
 one  of  many,  but  as  containing  alone  in  himself  all 
 the  fulness  of  righteousness.  For  neither  is  that 
 complete  and  solid  praise,  to  which  he  is  entitled, 
 properly  bestowed  upon  him  in  any  other  way  than 
 by  his  obtaining  alone  the  name  and  honour  of  a  just 
 character,  while  the  whole  human  race  is  condemned 
 for  unrighteousness.  The  other  part  consists  in  the 
 communication  of  righteousness,  while  God  indeed  by 
 no  means  keeps  his  riches  shut  up  with  himself,  but 
 pours  them  forth  upon  mankind.  The  righteousness 
 of  God,  therefore,  shines  so  far  forth  in  us  as  it  jus- 
 tifies us  by  the  faith  of  Christ,  for  Christ  would  in 
 vain  be  given  for  righteousness,  if  enjoyment  did 
 not  arise  from  faith ;  hence  it  follows  that  all  men 
 were  unjust,  and  ruined  in  themselves  until  a  remedy 
 had  been  offered  from  heaven. 
 
 27  Where  is  boasting  then  ?     It  is  excluded.    By 
 what  law  ?  of  works  ?  Nay  ;  but  by  the  law  of  faith. 
 28  Therefore  we  conclude  that  a  man  is  justified  by 
 faith  without  the  deeds  of  the  law. 
 m2 
 
180  ON  Paul's  epistle 
 
 Where  is  boasting  then  ? — After  the  apostle,  by  the 
 most  solid  reasons,  had  deprived  men  of  all  confi- 
 dence in  their  works,  he  now  exults  over  their  van- 
 ity. This  exclamation  was  rendered  necessary,  for 
 it  would  not  be  sufficient  for  us  to  teach  this  subject, 
 unless  the  thunders  of  the  Holy  Spirit  laid  low  our 
 dignity  by  the  greatness  of  his  power.  And  he  says 
 boasting  is  excluded  without  all  doubt,  since  we  can 
 produce  nothing  of  our  own  which  merits  the  appro- 
 bation or  commendation  of  God.  And  if  merit, 
 whether  of  congruity  or  condignity,  be  a  subject  of 
 boasting  by  wliich  man  may  conciliate  God  to  himself, 
 you  see  both  of  these  completely  subverted  ;  for  the 
 apostle  does  not  here  speak  of  the  diminution  or  mode- 
 ration of  merit,  since  he  does  not  leave  a  single  drop. 
 Besides,  if  boasting  of  works  be  removed  by  faith,  so 
 that  it  cannot  be  purely  preached  without  robbing 
 man  entirely  of  praise,  while  all  power  and  glory  are 
 bestowed  on  the  mercy  of  God,  it  follows  that  no 
 works  assist  us  in  the  attainment  of  righteousness. 
 Of  works  ? — How  does  the  apostle  deny  in  this  pas- 
 sage our  merits  to  be  excluded  by  the  law,  since  he 
 had  before  proved  our  condemnation  by  the  law  ? 
 For  what  glory  shall  we  seek  from  that  which  devotes 
 us  all  to  death  ?  Does  it  not  rather  rob  us  of  all 
 glory,  and  cover  us  with  disgrace  ?  On  that  occa- 
 sion he  showed  our  sin  to  be  disclosed  by  the  judg- 
 ment of  the  law,  because  we  had  all  departed  from 
 its  observance.  But  here  he  means,  if  righte- 
 ousness consist  in  the  law  of  works,  our  glory 
 would  not  be  excluded  ;  but  as  it  is  by  faith 
 alone,  we  can  therefore  arrogate  nothing  to  ourselves, 
 for  faith  receives  all  from  God,  and  carries  him 
 nothing  except  the  humble  confession  of  want.  The 
 antithesis  between  faith  and  works  must  be  care- 
 fully observed,  where  works  are  mentioned  univer- 
 sally without  any  addition.     He  is,  therefore,  nei- 
 
TO    THE    ROMANS.  181 
 
 ther  disputing  merely  concerning  ceremonies,  nor 
 an  external  kind  of  works,  but  comprehends  all  the 
 merits  of  works  which  the  mind  can  conceive.  The 
 word  law  is  improperly  applied  to  faith,  but  this 
 does  not  obscure  the  sense  of  the  apostle ;  for 
 he  means,  when  he  comes  to  the  rule  of  faith,  that 
 all  the  glory  of  works  is  completely  overthrown  ;  as 
 if  he  had  said,  the  righteousness  of  works  is,  indeed, 
 praised  in  the  law,  but  faith  has  its  law,  which  leaves 
 no  righteousness  in  any  kind  of  works. 
 
 Therefore  we  conclude — He  now  infers,  without 
 any  doubt,  his  principal  proposition,  and  adds  also 
 his  explanation,  for  much  light  is  cast  on  justification 
 by  faith,  if  works  are  expressly  excluded.  On  this 
 account  our  adversaries  labour  hard  at  this  time  to 
 involve  and  mingle  faith  with  the  merits  of  works. 
 They  confess,  indeed,  that  man  is  justified  by 
 faith,  but  not  alone ;  nay,  in  reality,  they  bestow 
 on  love  the  power  of  justification,  though  in 
 words  they  grant  it  to  faith.  And  Paul,  in  this 
 passage,  so  asserts  gratuitous  justification,  as  to 
 make  it  evident  that  no  dignity  of  works  can  pos- 
 sibly be  joined  with  it.  I  have  already  shown  why 
 he  calls  them  the  works  of  the  law,  and  proved  the 
 folly  of  such  as  restrict  them  to  ceremonies.  It  is 
 also  a  frigid  hypothesis,  to  mean  by  the  works  of  the 
 law,  the  works  of  the  letter,  which  take  place  without 
 the  Spirit  of  Christ ;  and  the  epithet  means  the  same 
 as  meritorious,  since  it  regards  the  reward  promised 
 in  the  law.  The  passage  in  James,  "  that  man  is  jus- 
 tified by  works,  and  not  by  faith  only,"  is  not  in  any 
 way  opposed  to  the  preceding  opinion  of  Paul.  The 
 best  method  of  reconciling  them  is,  by  considering 
 the  nature  of  the  argument  used  by  James  in  his 
 Epistle.  The  question  is  not,  how  men  may  acquire 
 righteousness  for  themselves  in  the  presence  of  God, 
 but  how  they  can  prove  themselves  righteous.     For 
 
182  ON  Paul's  epistle 
 
 he  is.  refuting  hypocrites,  who  make  a  vain  boast  in 
 the  title  of  faith.  It  is,  therefore,  a  gross  para- 
 logism, and  does  not  distinguish  the  different  senses 
 in  which  the  word  justification  is  used  by  James  and 
 Paul,  since  they  treat  on  different  subjects.  The 
 word  faith  is  also  equivocal,  and  its  various  mean- 
 ings must  be  explained,  if  we  wish  to  form  a  correct 
 judgment  of  this  question.  The  design  of  James,  as 
 appears  from  the  context,  was  to  show  that  man  is 
 not  proved  or  rendered  righteous  by  a  feigned  or 
 dead  faith,  but  his  righteousness  must  be  confirmed 
 by  works.     On  this  subject  see  our  Institutes. 
 
 29  Is  he  the  God  of  the  Jews  only  ?  is  he  not  also 
 of  the  Gentiles  ?  Yes,  of  the  Gentiles  also  :  30 
 Seeing  it  is  one  God  which  shall  justify  the  circum- 
 cision by  faith,  and  uncircumcision  through  faith. 
 
 Is  he  the  God  of  the  Jews — The  second  proposition, 
 that  righteousness  does  not  belong  to  the  Jews  more 
 than  the  Gentiles,  is  now  considered.  It  was  of  great 
 importance  to  urge  this,  with  a  view  to  establish  the 
 kingdom  of  Christ  in  all  the  earth.  He  does  not, 
 therefore,  simply  or  precisely  put  the  question,  whe- 
 ther God  created  the  Gentiles,  which  was  an  acknow- 
 ledged truth,  but  whether  he  was  desirous  to  declare 
 himself  their  Saviour.  For  after  the  apostle  had 
 made  the  whole  human  race  equal,  and  reduced  them 
 to  the  same  condition,  all  distinction  between  them 
 must  be  from  God,  and  not  from  those  created  beings 
 who  are  on  a  level  with  each  other  in  respect  to  their 
 works.  If  it  is,  indeed,  a  truth  that  God  is  desirous 
 to  make  all  the  people  of  the  earth  partakers  of  his 
 mercy ;  salvation  and  righteousness,  which  are  neces- 
 sary for  salvation,  are  extended  to  all.  The  mutual 
 relation,  therefore,  between  God  and  his  people  is 
 thus  frequently  marked  in  Scripture  :  "  I  will  be  to 
 
TO    THE    ROMANS.  183 
 
 you  a  God,  and  ye  shall  be  to  me  a  people."  Jer.  xxx. 
 22.  For  God's  electing  of  a  peculiar  people  to  him- 
 self for  a  certain  time,  does  not  abrogate  the  princi- 
 ple of  nature,  by  which  it  is  proved  that  all  men  are 
 formed  according  to  the  image  of  God,  and  educated 
 in  the  world  to  the  hope  of  a  happy  eternity. 
 
 Who  justifies  the  uncircumcision  —  The  apostle, 
 when  he  says  some  are  justified  hy  faith,  and  others 
 through  faith,  seems  to  have  been  pleased  with  a 
 variety  of  expression  in  pointing  out  the  same  truth, 
 with  a  view  to  have  a  passing  stroke  at  the  folly  of 
 the  Jews,  who  imagined  a  distinction  between  them- 
 selves and  the  Gentiles,  while  there  was  not  the 
 smallest  difference  in  the  cause  of  justification.  For 
 if  men  are  made  partakers  of  this  grace  by  faith  alone, 
 and  faith  is  the  same  in  both,  it  is  ridiculous  to  make 
 a  distinction  in  so  great  a  similitude.  In  my  opin- 
 ion, the  apostle  uses  the  word  ironically,  in  the  fol- 
 lowing sense  :  If  there  must  be  a  difference  between 
 the  Jew  and  Gentile,  it  is  this, — the  Gentile  obtains 
 righteousness  through  faith,  and  the  Jew  by  faith. 
 Unless  the  following}  distinction  be  preferred  :  The 
 Jews  are  justified  by  faith,  because  they  are  born 
 heirs  of  grace,  while  the  right  of  adoption  is  trans- 
 mitted from  the  fathers  to  them ;  but  the  Gentiles, 
 through  faith,  because  the  covenant  with  respect  to 
 them  is  adventitious. 
 
 31  Do  we  then  make  void  the  law  through  faith  ? 
 God  forbid  :  yea,  we  establish  the  law. 
 
 Do  we  then  make  void — ^When  the  law  is  opposed 
 to  faith,  the  flesh  immediately  seizes  on  this  as  a  plea 
 for  cherishing  some  suspicion  of  contrariety  between 
 them,  as  if  they  were  opposed  to  each  other.  But 
 this  false  imagination  particularly  gains  an  easy 
 access  to  the  minds  of  such  as  are  deeply  tinctured 
 
184  ON  Paul's  epistle 
 
 with  a  false  view  of  the  law,  who,  neglecting  the  pro- 
 mises, seek  only  in  it  the  righteousness  of  works. 
 On  this  account  the  Jews  severely  attacked  both 
 Paul  and  our  Lord  himself,  as  if  all  his  preaching 
 aimed  at  the  abrogation  of  the  law.  Hence  his  de- 
 claration, "  I  came  not  to  destroy  the  law,  but  to 
 fulfil."  (Matt.  V.  17.)  This  suspicion  extended  also 
 both  to  the  moral  and  ceremonial  law ;  for  since 
 the  gospel  puts  an  end  to  the  ceremonies  of  Moses, 
 its  object  is  considered  to  be  the  destruction  of  his 
 ministry.  Besides,  since  the  gospel  blots  out  all 
 righteousness  of  works,  it  is  believed  to  be  opposed 
 to  all  those  testimonies  of  the  law  in  which  the  Lord 
 affirms  he  has  there  prescribed  the  way  of  righteous- 
 ness and  salvation.  I  consider  this  defence  of  Paul 
 to  relate  neither  to  the  ceremonies  particularly,  nor 
 to  the  moral  precepts,  as  they  are  termed,  but  to 
 the  whole  law,  which  he  regards  universally.  For 
 the  moral  law  is  truly  confirmed  and  established  by 
 faith,  since  it  was  passed  for  this  very  purpose,  to 
 bring  man,  when  acquainted  with  his  sins,  to  Christ, 
 without  whom  it  is  not  performed  itself.  The  law 
 in  vain  proclaims  what  is  to  be  done,  while  it  ac- 
 complishes nothing  else  but  an  increased  excitement 
 of  inordinate  desires,  and,  finally,  by  this  means  aggra- 
 vates the  condemnation  of  sinful  man.  When,  how- 
 ever, we  come  to  Christ,  the  exact  righteousness  of 
 the  law  is  first  found  in  him,  which  also  becomes  ours 
 by  imputation ;  in  the  next  place,  sanctification  is 
 acquired,  by  which  our  hearts  are  formed  to  the  ob- 
 servance of  the  law;  and  though  this  is  imperfect, 
 yet  we  still  keep  our  eye  fixed  upon  the  law,  as  the 
 mark  we  aim  at  in  our  obedience.  The  same  view 
 is  to  be  taken  of  the  ceremonies,  which  cease  indeed 
 and  vanish  on  the  coming  of  Christ,  but  are  truly 
 confirmed  by  himself.  For  they  are  vain  and 
 shadowy  images,  considered  only  by  themselves,  and 
 
TO    THE    ROMANS.  185 
 
 will  then  be  found  to  have  something  solid  and  sub- 
 stantial, when  they  have  respect  and  are  directed  to 
 a  better  and  nobler  end.  The  doctrine  by  which  we 
 teach,  that  the  ceremonies  have  attained  their  true 
 fulfilment  in  Christ,  is  their  highest  confirmation. 
 Let  us,  therefore,  so  remember  to  dispense  the 
 gospel,  as  to  establish  the  law  by  our  plan  of  teach- 
 ing, but  let  it  be  supported  by  no  other  strength 
 than  by  faith  in  Christ. 
 
 CHAPTER  IV. 
 
 1  What  shall  we  then  say  that  Abraham,  our 
 father  as  pertaining  to  the  flesh,  hath  found  ?  2  For 
 if  Abraham  were  justified  by  works,  he  hath  whereof 
 to  glory,  but  not  before  God.  3  For  what  saith  the 
 scripture  ?  Abraham  believed  God,  and  it  was 
 counted  unto  him  for  righteousness. 
 
 What  then — He  confirms  his  reasoning  by  an 
 example,  which  is  sufficiently  conclusive,  since  all 
 points  both  in  the  subject  and  person  are  similar. 
 For  he  is  the  father  of  the  faithful,  to  whom  we 
 ought  all  to  be  conformed,  and  there  are  no  more 
 methods  than  one  by  which  we  can  all  attain  righte- 
 ousness. This  precedent  would  not  be  sufficient  as  a 
 common  rule  in  many  other  subjects  ;  but  since,  in 
 the  person  of  Abraham,  a  mirror,  or  pattern,  has 
 been  proposed  of  that  righteousness  which  belongs 
 in  common  to  the  whole  church,  Paul,  with  good 
 reason,  accommodates  to  the  whole  body  of  believers 
 what  had  been  written  concerning  the  father  of  the 
 faithful  alone.  This  instance  is,  at  the  same  time, 
 binding  upon  the  Jews,  who  had  no  more  plausible 
 
186  ON  Paul's  epistle 
 
 cause  for  glorying  than  to  boast  in  themselves  as  the 
 children  of  Abraham ;  and  they  would  never  have 
 so  much  presumption  as  to  ascribe  to  themselves 
 more  sanctity  than  to  the  holy  patriarch.  When  it 
 is  now  established  beyond  all  doubt,  that  the  friend 
 of  God  was  gratuitously  justified,  his  posterity,  who 
 claim  for  themselves  their  own  righteousness  by  the 
 law,  overcome  by  a  sense  of  modesty,  must  neces- 
 sarily be  silent.  According  to  the  flesh — Some  inter- 
 preters, induced  by  the  structure  of  the  sentence  in 
 the  Greek,  consider  the  question  to  be  proposed  in 
 the  following  manner  :  "  What,  according  to  the  flesh, 
 namely,  naturally  or  of  himself,  has  Abraham  at- 
 tained ?"  It  is  probably  joined  to  father  as  an  epithet, 
 for  we  are  generally  not  only  more  affected  by  do- 
 mestic examples ;  but  the  dignity  of  the  race,  in 
 which  the  Jews  boasted  too  much,  is  again  particu- 
 larly brought  to  view.  Some  consider  it  added  by 
 way  of  contempt,  as  in  another  passage  those  sons 
 of  Abraham  are  called  carnal,  who  are  not  spiritual, 
 or  truly  legitimate.  I  think  this  epithet  expressed 
 what  peculiarly  belonged  to  the  Jews,  because  it  was 
 more  honourable  to  be  the  children  of  Abraham  by 
 [nature,  and  carnal  descent,  than  by  adoption  alone, 
 5  provided,  at  the  same  time,  they  enjoyed  faith.  He 
 grants  the  Jews  to  have  a  nearer  bond  of  union,  that 
 he  may  only  prevail  the  more  on  them  not  to  depart 
 from  the  example  of  their  father. 
 
 For  if  Abraham — The  reasoning  is  incomplete, 
 which  ought  to  form  the  following  syllogism :  If 
 Abraham  was  justified  by  works,  he  can  boast  in 
 his  own  merit ;  but  he  has  no  cause  to  boast  before 
 God ;  therefore,  he  is  not  justified  by  works.  But 
 not  before  God  is  the  minor  proposition  of  the  syllo- 
 gism. The  conclusion  which  I  have  given,  though 
 Paul  has  suppressed  it,  ought  to  be  joined  to  the 
 minor.     He  calls  it  boasting,  when  we  can  present 
 
TO    THE    ROMANS.  187 
 
 anything  of  our  own,  which,  in  the  judgment  of 
 God,  deserves  to  be  rewarded.  Which  of  us  will 
 dare  to  arrogate  to  himself  a  drop  of  merit,  when  it 
 is  not  granted  to  Abraham  ? 
 
 For  what  says  the  scripture  ? — It  is  a  proof  of  the 
 minor  proposition  or  assumption,  in  which  he  denied 
 Abraham  to  have  no  ground  for  boasting.  For  if 
 Abraham  is  justified  because  he  embraces  the  good- 
 ness of  God  by  faith,  it  follows  that  he  has  no  cause 
 for  boasting,  for  he  brings  nothing  of  his  own,  save 
 the  acknowledgment  of  misery,  which  seeks  for 
 mercy ;  since  he  takes  it  for  granted  that  the  righte- 
 ousness of  faith  is  a  succour  and  place  of  refuge 
 to  the  sinner  destitute  of  works.  For  if  there  was 
 any  righteousness  of  law  or  works,  it  would  reside  in 
 men  themselves;  but  they  borrow  by  faith  from  some 
 other  person  the  supply  which  they  want,  and  on 
 this  account  it  is  properly  denominated  the  imputed 
 righteousness  of  faith.  The  place  cited  is  taken 
 from  Genesis  xv.  6,  where  the  word  belief  ought  not 
 to  be  restricted  to  some  particular  saying,  but  the 
 whole  covenant  of  salvation  and  adoption  of  grace, 
 which  Abraham  is  said  to  have  apprehended  by  faith. 
 The  promise  of  the  future  seed  there  stated  was 
 founded  on  gratuitous  adoption.  It  deserves  to  be 
 noticed,  that  salvation  is  not  promised  without  the 
 grace  of  God,  nor  divine  grace  without  salvation  ;  and 
 we  are  not  called  to  the  grace  of  God,  nor  hope  of  sal- 
 vation, unless  righteousness  be  at  the  same  time  of- 
 fered. Having  laid  down  this  position,  it  is  evident 
 that  the  principles  of  theology  are  not  understood  by 
 those  who  regard  this  testimony  of  Moses  as  vio- 
 lently wrested  by  Paul ;  for  since  the  promise  is  par- 
 ticular, they  consider  the  believing  patriarch  to  have 
 acted  in  a  right  and  proper  manner,  and  to  have  so 
 far  been  approved  of  by  God.  Their  error  consists  in 
 not  perceiving  faith  to  extend  to  the  whole  context, 
 
188  ON  Paul's  epistle 
 
 and  ought  not,  therefore,  to  be  restricted  to  one 
 member  of  the  sentence.  Their  chief  mistake  arises 
 fcom  not  beginning  with  the  testimony  of  the  grace 
 of  God.  And  God  chiefly  labours  to  make  Abraham 
 better  acquainted  with  his  own  adoption  and  pater- 
 nal favour,  under  which  is  comprehended  eternal 
 salvation  by  Christ.  Wherefore  Abraham  by  be- 
 lieving embraces  nothing  but  the  grace  offered,  lest 
 it  should  be  of  none  effect.  If  this  is  imputed  to 
 him  for  righteousness,  it  follows  that  he  is  righteous 
 from  no  other  cause,  but  the  boldness  with  which  he 
 dares  expect  all  things  from  God,  in  consequence  of 
 his  reliance  upon  his  heavenly  Father.  For  Moses 
 does  not  give  an  account  of  the  opinion  which 
 men  entertained  of  Abraham,  but  the  estimation  in 
 which  he  was  held  before  the  tribunal  of  God.  Abra- 
 ham, therefore,  apprehended  the  kindness  of  God 
 offered  to  him  in  the  promise,  by  which  he  perceived 
 righteousness  to  be  communicated.  This  relation 
 between  promise  and  faith  is  necessary  to  be  under- 
 stood for  fixing  the  proper  sense  of  justification,  for 
 the  same  state  and  condition  exist  between  us  and 
 God,  as,  among  lawyers,  between  the  giver  and  the 
 gift.  For  we  attain  righteousness,  because  as  it  is 
 conveyed  to  us  by  the  promise  of  the  gospel,  so  we 
 discern  its  possession  by  faith.  How  this  passage 
 may  be  reconciled  with  James,  who  appears,  in  some 
 measure,  to  contradict  it,  has  been  mentioned  above, 
 and  I  will  explain  it,  God  willing,  in  James  at 
 greater  length.  We  will  only  observe,  that  those  to 
 whom  righteousness  is  imputed,  are  justified,  since 
 these  two  expressions  are  considered  as  synonymous 
 by  Paul,  whence  we  infer,  that  the  dispute  is  not, 
 "  what  are  the  characters  of  men  in  themselves,  but  in 
 what  light  does  God  view  them."  Not  that  purity  of 
 conscience  and  integrity  of  life  are  separated  from  the 
 gratuitous   favour  of  God,  but  because  where  the 
 
TO    THE    ROMANS.  189 
 
 reason  is  asked,  why  God  loves  and  acknowledges  us 
 as  just,  Christ,  who  clothes  us  with  his  own  righte- 
 ousness, must  necessarily  start  up  in  our  mind,  and 
 occupy  our  attention. 
 
 4  Now  to  him  that  Worketh  is  the  reward  not 
 reckoned  of  grace,  but  of  debt.  5  But  to  him  that 
 worketh  not,  but  believeth  on  him  that  justifieth  the 
 ungodly,  his  faith  is  counted  for  righteousness. 
 
 Now  to  him  that  worketh — He  does  not  mean,  by 
 the  person  who  works,  a  character  devoted  to  all 
 good  works,  which  zeal  ought  to  abound  in  all  the 
 sons  of  God,  but  who  deserves  something  by  his  own 
 merits  ;  and  the  person,  in  the  same  manner,  who 
 works  not,  is  applied  to  a  character  who  expects  not 
 to  receive  anything  from  the  merit  of  works.  For  it 
 is  not  his  wish  to  find  believers  indolent,  but  he  for- 
 bids only  their  acting  as  mercenaries,  who  demand 
 something  from  God  as  their  just  due.  And  we  have 
 already  stated,  that  the  apostle  is  not  considering  the 
 manner  in  which  we  ought  to  live,  but  the  cause  of 
 salvation.  And  he  argues  from  contraries,  that  God 
 does  not  return  us  righteousness  as  a  debt,  but 
 voluntarily  bestows  it.  I  agree  with  Bucer,  who 
 proves  the  form  of  arguing  to  be  derived,  not  from 
 one  word,  but  the  entire  sentence,  in  the  follow- 
 ing manner :  "If  a  person  deserves  to  receive  any- 
 thing by  his  work,  it  is  paid  him  as  a  debt,  not  as 
 gratuitously  imputed."  Faith  is  reckoned  for  righ- 
 teousness, not  because  it  brings  any  merit  to  us,  but, 
 apprehends  the  divine  goodness.  Righteousness, 
 therefore,  is  not  a  debt  owing  us,  but  conferred  gra- 
 tuitously. Since,  however,  Christ  justifies  us  by  faith 
 on  our  own  earnest  entreaty,  Paul  always  regards  in 
 it  the  renouncing  of  ourselves.     For  what  do  we  be- 
 
190  ON  Paul's  epistle 
 
 lieve,  except  that  Christ  is  our  expiation  to  reconcile 
 us  to  God  ?  The  same  view  is  given  in  different  lan- 
 guage, Gal.  iii.  11 :  "  It  is  evident  no  man  is  jus- 
 tified by  the  law,  for  the  just  shall  live  by  faith." 
 The  law,  indeed,  is  not  of  faith,  but  he  that  doeth 
 these  actions  shall  live  in  them.  For  as  the  law  pro- 
 mises a  reward  to  works,  Paul  hence  concludes  that 
 the  righteousness  of  faith,  which  is  gratuitous,  does 
 not  agree  with  a  righteousness  of  works,  which  will 
 not  take  place,  if  faith  justifies  by  a  regard  to  works. 
 These  comparisons,  which  entirely  remove  all  merit, 
 ought  carefully  to  be  observed. 
 
 But  believeth  on  him — The  substance  and  nature 
 both  of  faith  and  righteousness,  have  been  fully  and 
 energetically  expressed  by  this  periphrastic  state- 
 ment. For  it  clearly  defines  that  faith  bestows 
 righteousness  upon  us,  not  because  it  is  meritorious, 
 but  obtains  for  us  the  grace  of  God.  For  it  does 
 not  only  call  God  the  giver  of  righteousness,  but 
 condemns  us  for  unrighteousness,  that  the  liberality 
 of  God  may  assist  our  poverty.  In  fine,  none  but 
 the  person  who  is  ungodly  in  himself,  can  attain  to 
 the  righteousness  of  faith.  For  this  circumlocution 
 must  be  adapted  to  the  circumstance  of  the  passage, 
 because  faith  adorns  us  with  the  righteousness  of 
 another,  which,  as  a  beggar,  it  supplicates  and  ob- 
 tains from  God.  And  here  God  is  again  said  to  jus- 
 tify us,  while  he  pardons  sinners  gratuitously,  and 
 considers  those  worthy  of  his  love,  against  whom  he 
 could  justly  display  his  wrath,  while  his  mercy  in- 
 deed removes  oiir  unrighteousness. 
 
 6  Even  as  David  also  describeth  the  blessedness 
 of  the  man,  unto  whom  God  imputeth  righteousness 
 without  works,  7  Saying,  Blessed  are  they  whose 
 iniquities  are  forgiven,  and  whose  sins  are  covered. 
 
TO    THE    ROMANS.  191 
 
 8  Blessed  is   the  man  to  whom  the  Lord  will  not 
 impute  sin. 
 
 Describeth  the  blessedness  of  the  man — Hence  we 
 see  the  mere  cavil  of  those  who  limit  the  works  of  the 
 law  within  ceremonial  rites,  since  what  before  were 
 denominated  works  of  the  law  are  now  called  works 
 simply,  and  without  an  adjunct.  The  simple  and 
 unrestricted  language  occurring  in  this  passage, 
 which  all  readers  must  understand  as  applying  in- 
 differently to  every  kind  of  work,  must  for  ever  con- 
 clude the  whole  of  this  dispute.  For  nothing  is 
 more  inconsistent  than  to  deprive  ceremonies  alone 
 of  the  power  of  justifying,  M'hen  Paul  excludes 
 works  indefinitely.  The  opposite  member  of  the 
 sentence,  that  God  justifies  men  by  not  imputing 
 sin,  deserves  our  attention,  for  this  language  proves 
 Paul  to  make  righteousness  and  the  remission  of  sins 
 to  mean  one  and  the  same  thing.  This  remission 
 also  is  gratuitous,  for  it  is  imputed  vrithout  works, 
 which  the  word  itself  implies ;  for  a  debt  is  not  re- 
 mitted by  paying  it  in  full,  but  when  the  creditor,  of 
 his  mere  liberality  and  free  will,  cancels  the  obli- 
 gation. What  can  we  say  of  such  as  teach,  that  we 
 ought  to  redeem  the  pardon  of  our  sins  by  making 
 satisfaction,  while  Paul  derives  an  argument  from 
 the  remission  of  our  sins,  to  prove  the  gift  of  righte- 
 ousness to  be  gratuitous?  How  can  they  agree  with 
 Paul  ?  The  pardon  of  sin,  according  to  their  view, 
 is  to  be  obtained  by  our  works,  satisfying  the  righte- 
 ousness of  God.  But  the  righteousness  of  faith 
 is  here  proved  to  be  gratuitous,  and  without  works, 
 since  it  depends  on  the  remission  of  sins.  The  rea- 
 soning would  be  invalid  if  any  works  were  required 
 in  the  forgiveness  of  our  transgressions.  The  vain 
 imaginations  of  the  schoolmen  concerning  half  re- 
 mission are  dispersed,  when  examined  by  the  Ian- 
 
192  ON  Paul's  epistle 
 
 guage  of  David.  The  punishment  is  retained  by 
 God,  according  to  their  weak  conceit,  while  the  guilt 
 of  sin  is  forgiven  ;  but  the  Psalmist  declares  not 
 only  that  their  sins  are  concealed,  and  taken  away  in 
 the  presence  of  God,  but  he  adds,  they  are  not  im- 
 puted. How  can  it  be  consistent  for  God  to  demand 
 the  punishment  of  sins  which  he  does  not  impute  ? 
 We  can  still,  therefore,  retain  the  very  beautiful  sen- 
 tence, "  that  faith  justifies  the  person  who  is  purified 
 before  God,  by  the  gratuitous  remission  of  sins." 
 Hence  also  we  may  infer  the  perpetual  continuance 
 of  gratuitous  righteousness  during  our  whole  life. 
 For  when  David,  wearied  by  the  long-continued 
 anguish  and  torment  of  his  own  conscience,  bursts 
 forth  into  this  exclamation,  he  certainly  speaks  from 
 his  own  experience,  and  he  had  now  worshipped  God 
 for  many  years.  After  great  progress  in  holiness,  he 
 at  last  experienced  the  wretchedness  of  all  who  are 
 summoned  to  the  divine  tribunal,  and  cried  out,  There 
 is  no  other  way  of  obtaining  happiness  than  for  the 
 Lord  to  receive  us  into  his  favour  by  not  imputing 
 our  sins.  Thus  the  fanciful  hypothesis  is  refuted  of 
 such  as  foolishly  imagine  justification  by  faith  to  be 
 an  initial  act,  by  which  believers  afterwards  retain 
 that  possession  of  righteousness  by  their  works,  which 
 they  have  first  secured  without  any  merits  of  their 
 own.  The  force  of  the  opinion  of  Paul  is  not 
 weakened,  because  works  and  other  blessings  are 
 sometimes  said  to  be  imputed  for  righteousness. 
 The  Psalmist  says,  in  the  same  sense.  Psalm 
 cvi.  verse  30,  that  righteousness  was  imputed  to 
 Phinehas,  the  priest  of  the  Lord,  because  he  had 
 executed  judgment  upon  the  transgressors,  and 
 avenged  the  disgrace  of  Israel.  We  have,  indeed, 
 heard  of  a  human  being,  who  has  performed  one 
 righteous  exploit,  but  we  know  one  act  alone  does  not 
 justify  a  person.     A  perfect  and  complete  obedience 
 
TO    THE    ROMANS.  193 
 
 in  all  its  parts  is  required  according  to  the  promise, 
 (Lev.  xviii.  5,)  "  He  that  does  these  things  shall  live 
 in  them."  How  then  is  this  vengeance  imputed  to 
 Phinehas  for  righteousness  ?  Certainly  it  was  neces- 
 sary for  him,  in  the  first  place,  to  be  justified  by  the 
 grace  of  God.  For  such  as  are  clothed  with  Christ's 
 righteousness,  not  only  find  God  kind  and  propitious 
 to  their  persons,  but  to  their  works,  whose  blots  and 
 stains  are  covered  by  the  purity  of  Christ,  that  they 
 may  not  be  laid  to  their  account ;  hence  their  works, 
 which  are  polluted  by  no  corruption,  are  considered 
 righteous.  It  is  evident  no  work  of  man  can  be 
 pleasing  to  God  without  such  grace,  favour,  and  in- 
 dulgence. But  if  the  righteousness  of  faith  is  the 
 only  cause  why  works  are  considered  righteous,  how 
 weak  is  the  reasoning  of  those  who  contend  that 
 righteousness  is  not  of  faith  alone,  because  it  is  at- 
 tributed to  works  !  In  answer  to  this,  I  adduce  the 
 following  incontrovertible  argument, — That  all  works 
 would  be  condemned  for  unrighteousness,  unless  man 
 be  justified  by  faith  alone.  The  same  is  true  con- 
 cerning the  blessing  of  God  ;  those  are  pronounced 
 happy  who  fear  the  Lord,  walk  in  his  ways,  (Psalm 
 exxviii.  1,)  and  meditate  on  his  law  day  and  night, 
 (Psalm  i.  2  ;)  but  since  none  perform  this  with  such 
 complete  perfection  as  to  fulfil  the  divine  command, 
 all  blessings  of  this  kind  are  vain,  until  we  attain 
 happiness  by  becoming  purified  and  cleansed  through 
 the  remission  of  our  sins,  in  such  a  manner  as  to  be 
 rendered  fit  for  that  happiness  which  the  Lord  pro- 
 mises his  servants  on  account  of  the  zealous  study 
 of  the  law  and  good  works.  The  righteousness  of 
 works,  therefore,  is  the  effect  of  the  righteousness  of 
 faith  ;  and  happiness  from  works  is  the  effect  of  the 
 happiness  which  is  placed  in  the  remission  of  sins. 
 If  the  cause  neither  ought  nor  can  be  destroyed  by 
 its  effect,  the  conduct  of  those  who  study  to  destroy 
 
194  ON  Paul's  epistle 
 
 the  righteousness  of  faith  by  works,  is  unreasonable 
 and  inconsiderate.  But  some  may  argue,  Why  may 
 we  not  produce  these  quotations  to  prove  that  man 
 is  justified  and  rendered  happy  by  works  ?  for  the 
 language  of  Scripture  is  as  express  that  man  is  jus- 
 tified by  works  as  by  faith,  and  made  blessed  by  the 
 mercy  of  God.  We  ought  here  to  consider  both  the 
 order  of  causes  and  the  dispensation  of  the  grace  of 
 God ;  for  since  no  declaration,  either  concerning  the 
 righteousness  or  happiness  of  works,  has  any  effect, 
 unless  it  has  been  preceded  by  this  alone  righteous- 
 ness of  faith,  and  has  all  its  parts  filled  up  and  com- 
 pleted by  this  only,  the  necessity  of  erecting  and 
 establishing  the  latter  is  apparent,  if  we  wish  the 
 former  to  grow  and  appear  as  fruit  from  the  tree. 
 
 9  Cometh  this  blessedness  then  upon  the  circum- 
 cision only,  or  upon  the  uncircumcision  also  ?  for 
 we  say  that  faith  was  reckoned  to  Abraham  for 
 righteousness.  10  How  was  it  then  reckoned? 
 when  he  was  in  circumcision,  or  in  uncircumcision  ? 
 Not  in  circumcision,  but  in  uncircumcision. 
 
 Because  mention  only  is  made  of  circumcision  and 
 uncircumcision,  many  ignorantly  infer  that  the  only 
 question  discussed  is,  the  attainment  of  righteous- 
 ness by  legal  ceremonies.  But  we  ought  to  consider 
 the  class  of  men  with  whom  Paul  is  disputing ;  for 
 we  know  that  hypocrites,  while  they  boast  of  the 
 merit  of  works,  cast  a  disguise  over  their  conduct  by 
 external  masks.  The  Jews  adopted  a  manner  pecu- 
 liarly their  own,  and  were  alienated  from  true  and 
 solid  righteousness  by  gross  abuse  of  the  law.  Paul 
 said,  that  none  obtain  happiness  but  such  as  God 
 reconciles  to  himself  by  gratuitous  pardon  ;  whence  it 
 follows  that  all  are  cursed  whose  works  come  into 
 
TO    THE    ROMANS.  195 
 
 judgment.  This  article  of  Christian  faith  is  now 
 determined,  that  men  are  justified,  not  by  their  own 
 proper  and  intrinsic  dignity,  but  by  the  mercy  of 
 God  :  even  this  is  not  sufficient,  unless  the  remis- 
 sion of  sins  precedes  all  works  ;  and  as  circumcision 
 was  the  first  w^ork,  by  which  the  Jewish  people  was  in- 
 itiated into  the  obedience  of  God,  the  apostle  proceeds 
 with  his  demonstration  in  this  particular  instance. 
 Let  us  always  remember  that  circumcision  is  consi- 
 dered, if  I  may  be  allowed  the  expression,  as  the 
 initial  work  of  legal  righteousness.  For  the  Jews 
 did  not  boast  in  it  as  a  sign  of  the  grace  of  God,  but 
 as  the  meritorious  observance  of  the  law ;  and  they 
 preferred  themselves  to  others  on  the  ground  of  their 
 superior  excellence  before  God.  We  now  see  that 
 he  is  not  disputing  concerning  one  rite,  but  all  legal 
 works  deserving  of  reward  are  included  under  this 
 class  ;  and  circumcision  is  particularly  named,  for 
 it  was  the  foundation  of  legal  righteousness.  But 
 Paul,  on  the  other  hand,  contends,  if  the  righteous- 
 ness of  Abraham  consists  in  the  forgiveness  of  sin, 
 which  he  safely  assumes  as  granted,  and  the  patriarch 
 enjoyed  this  blessing  before  circumcision,  it  follows 
 as  a  consequence,  that  remission  of  sins  is  not  given 
 to  preceding  merits.  The  argument  you  see  is  de- 
 rived from  the  order  of  cause  and  efiect,  for  the  cause 
 is  always  before  the  effect,  and  righteousness  in 
 Abraham  preceded  his  circumcision. 
 
 11  And  he  received  a  sign  of  circumcision,  a  seal 
 of  the  righteousness  of  the  faith  which  he  had  yet 
 being  uncircumcised  ;  that  he  might  be  the  father  of 
 all  them  that  believe,  though  they  be  not  circum- 
 cised ;  that  righteousness  might  be  imputed  unto 
 them  also:  12  And  the  father  of  circumcision  to 
 them  who  are  not  of  the  circumcision  only,  but  who 
 
190  ON  Paul's  epistle 
 
 also  walk  in   the   steps  of  that   faith   of  our  father 
 Abraham,  which  he  had  being  yet  uncircumcised. 
 
 And  he  received  a  sign — Paul  anticipates  and 
 shows  circumcision  not  to  have  been  a  vain  and  su- 
 perfluous rite,  though  it  did  not  justify,  since  it  had 
 another  very  excellent  use,  as  its  office  consisted  in 
 sealing,  and,  as  it  were,  ratifying  the  righteousness 
 of  faith.  And,  in  the  meantime,  he  hints  from  the 
 very  design  of  the  rite  that  it  was  not  the  cause  of 
 righteousness.  For  he  now  proceeds  to  confirm  the 
 righteousness  of  faith,  even  that  which  had  been 
 procured  in  un circumcision,  and  therefore  detracts 
 and  derogates  nothing  from  this  grace.  We  have 
 here  also  a  remarkable  passage  concerning  the  com- 
 mon use  of  sacraments,  for  they  are  seals,  as  Paul 
 testifies,  by  which  the  promises  of  God  are  in  some 
 way  impressed  upon  our  hearts,  and  the  certainty  of 
 grace  established.  And  though  they  aff'ord  no  as- 
 sistance of  themselves,  yet  God,  who  willed  to  make 
 them  instruments  of  his  grace,  makes  them  useful  in 
 promoting  the  advancement  of  holiness  in  the  elect 
 by  the  secret  operation  and  favour  of  his  Spirit. 
 And  though  they  are  only  dead  and  useless  figures 
 to  the  reprobate,  yet  they  continue  always  to  retain 
 their  power  and  nature;  for  our  unbelief,  which 
 deprives  us  of  their  eflfect,  does  not  undermine  or 
 extinguish  the  truth  of  God.  Wherefore  let  this 
 remain  fixed  and  determined,  that  the  sacred  symbols 
 are  testimonies  by  which  God  seals  his  grace  upon 
 our  hearts.  We  ought  peculiarly  to  state,  that  a 
 twofold  grace  was  represented  by  the  sign  of  circum- 
 cision. God  had  proinised  Abraham  a  blessed  seed, 
 from  whom  salvation  was  to  be  expected  by  the 
 whole  world.  The  promise,  (Genesis  xvii.  7,)  "  I 
 will  be  to  thee  a  God,"  depended  on  this.  Gra- 
 tuitous reconciliation  in  God  was  on   this  account 
 
TO    THE    ROMANS.  197 
 
 included  in  the  sign  of  circumcision,  and  the  like 
 reason  made  it  proper  for  the  faithful  to  look  to  the 
 promised  Seed.  God  demanded  in  his  turn  integrity 
 and  holiness  of  life,  and  pointed  out  by  the  symbol 
 how  it  might  be  acquired,  namely,  by  the  circJumci- 
 sion  of  every  thing  in  man  which  is  born  in  the  flesh, 
 for  the  whole  nature  is  vitiated  and  corrupted.  He 
 instructed  Abraham,  therefore,  by  the  external  sign, 
 to  circumcise  in  a  spiritual  manner  the  corruption  of 
 his  flesh,  to  which  Moses  alluded,  Deut.  x.  16. 
 And  to  show  it  not  to  be  the  work  of  man,  but  God, 
 he  ordered  the  circumcision  of  tender  infants,  who 
 were  unable,  by  reason  of  their  age,  to  perform  the 
 command.  For  Moses  has  expressly  declared,  that 
 spiritual  circumcision  is  a  work  of  divine  power,  as 
 is  mentioned  Deut.  xxx.  6  :  "  And  the  Lord  thy 
 God  will  circumcise  thine  heart  to  love  the  Lord  thy 
 God  with  all  thine  heart,  and  with  all  thy  soul,  that 
 thou  mayest  live."  The  prophets  afterwards  explained 
 this  much  more  plainly.  Finally,  there  were  two 
 parts  formerly  of  circumcision,  as  of  baptism  now, 
 namely,  to  testify  both  newness  of  life  and  the  for- 
 giveness of  sins.  Moreover,  because  circumcision 
 was  after  righteousness  had  taken  place  in  the 
 person  of  Abraham,  the  same  order  does  not  inva- 
 riably take  place  in  the  sacraments,  as  appears  in 
 Isaac  and  his  posterity ;  but  God  determined  to  give 
 such  an  example  from  the  beginning,  that  none 
 might  limit  salvation  to  external  things.  To  he  a 
 father — Observe  how  the  circumcision  of  Abraham 
 may  confirm  our  faith  concerning  gratuitous  righte- 
 ousness, for  it  is  the  sealing  of  the  righteousness  of 
 faith,  that  righteousness  may  be  imputed  to  us  also 
 who  believe.  And  Paul  thus,  by  a  happy  artifice, 
 retorts  the  objection  upon  his  adversaries.  For  if 
 what  constitutes  the  truth  and  force  of  circumcision 
 is  found  in  uncircumcision,  the  Jews  have  no  cause 
 
198  ON  Paul's  epistle 
 
 to  extol  themselves  so  much  above  the  Gentiles. 
 But  as  a  doubt  might  occur,  ought  not  we,  therefore, 
 after  the  example  of  Abraham,  to  confirm  the  same 
 righteousness  by  the  seal  of  circumcision  ?  Why 
 has  the  apostle  omitted  it  ?  Because  he  considered 
 his  remarks  to  have  settled  the  question.  For  when 
 the  opinion  had  been  received  that  circumcision  was 
 only  of  use  to  seal  the  grace  of  the  Lord,  its  use- 
 lessness  to  us,  who  have  a  seal  divinely  appointed 
 instead  of  it,  is  clearly  established.  Since,  therefore, 
 where  baptism  is  established,  no  farther  use  for  cir- 
 cumcision remains,  he  did  not  wish  to  enter  into  a 
 useless  dispute  concerning  a  subject  already  deter- 
 mined, why  the  righteousness  of  faith  is  not  sealed 
 in  the  Gentiles,  if  they  resemble  Abraham.  To  be- 
 lieve in  uncircumcision,  signifies  that  the  Gentiles, 
 content  with  their  situation,  have  not  recourse  to  the 
 sign  of  circumcision. 
 
 To  them  who  are  not  of  the  circumcision — He  here 
 alludes  to  the  carnal  sons  of  Abraham,  who,  possess- 
 ing only  external  circumcision,  boast  in  it  with  great 
 confidence.  For  they  neglect  the  other  and  chief 
 point,  the  imitation  of  the  faith  of  Abraham,  which 
 alone  had  procured  him  salvation.  It  is  hence  appa- 
 rent how  careful  he  was  to  separate  faith  from  the 
 sacrament,  with  a  view  to  suffer  none  to  rest  con- 
 tented with  the  sign,  independent  of  belief,  as  if 
 sufficient  for  justification,  and  to  show  that  the  last 
 alone  can  fill  up  all  the  parts  required,  and  complete 
 the  whole.  For  while  he  acknowledges  circumcised 
 Jews  to  be  justified,  he  makes  a  distinct  exception 
 of  their  following  the  example  of  Abraham  by  pure 
 naked  faith.  For  what  is  intended  by  faith  in  uncir- 
 cumcision, except  to  show  that  it  alone,  without  any 
 other  assistance,  is  sufficient  ?  We  must  strictly 
 avoid  dividing  it  into  two  parts,  lest  we  confound 
 the  two  causes  of  justification.     The  scholastic  opi- 
 
TO    THE    ROMANS.  199 
 
 nion,  by  which  the  sacraments  of  the  Old  and  New 
 Testament  are  distinguished,  is  refuted  in  the  same 
 way  ;  for  they  deny  the  power  of  justification  to  re- 
 side in  the  former,  but  ascribe  it  to  the  latter.  If, 
 however,  Paul  reasons  correctly  when  he  proves  cir- 
 cumcision not  to  justify,  because  Abraham  was  jus- 
 tified by  faith,  the  same  argument  is  also  conclusive 
 in  our  case,  when  we  assert  baptism  does  not  justify 
 men,  since  they  are  justified  by  the  same  faith  as 
 that  of  Abraham. 
 
 1 3  For  the  promise,  that  he  should  be  the  heir  of 
 the  world,  was  not  to  Abraham,  or  to  his  seed,  through 
 the  law,  but  through  the  righteousness  of  faith. 
 
 For  the  promise  was  not — He  now  repeats  more 
 distinctly  the  antithesis  between  the  law  and  faith, 
 to  which  he  had  already  alluded  ;  and  it  is  carefully 
 to  be  observed,  for  if  faith  borrows  nothing  from  the 
 law  for  justification,  we  hence  learn,  that  it  has  re- 
 spect only  to  the  mercy  of  God.  The  hypothesis  of 
 such  as  wish  to  confine  this  to  ceremonial  observances 
 is  easily  refuted,  for  if  works  conduced  any  thing  to 
 justification,  we  ought  rather  to  confine  them  to  the 
 law  of  nature  than  of  Mas£,s.  Paul,  however,  does 
 not  oppose  spiritual  holiness  of  life  to  ceremonies, 
 but  to  faith  and  its  righteousness.  The  sum,  there- 
 fore, is,  that  the  inheritance  had  been  promised  to 
 Abraham,  not  because  he  merited  it  by  the  obser- 
 vance of  the  law,  but  obtained  righteousness  by 
 faith.  And,  certainly,  as  Paul  will  afterwards  add, 
 consciences  at  last  enjoy  a  firm  and  solid  peace,  when 
 they  feel  it  to  be  a  gratuitous  gift,  and  not  a  legal 
 debt.  One  common  benefit,  therefore,  is  evidently 
 enjoyed  by  Gentiles  and  Jews,  and  the  cause  of  it 
 equally  belongs  to  both.  For  if  the  salvation  of  men 
 is  founded  on  the  goodness  of  God  alone,  such  as 
 
200  ON    PAUL  S    EPISTLE 
 
 exclude  the  Gentiles  from  it,  restrict  and  impede  to 
 the  utmost  of  their  power  its  regular  course.      That 
 he  might  he  the  heir  of  the  world — The  apostle,  who 
 is  treating  in  this  passage  of  eternal  salvation,  seems 
 to  transfer,  unseasonably,  his  readers  to  the  world  ; 
 but  in  general  he  comprehends  under  this  expression 
 the  renewal   which  we  have  cause   to   expect  from 
 Christ.     The  restoration  of  the  life  of  believers  was 
 the  chief  object,  but  the  collapsed  state  of  the  whole 
 world  required  reparation.     The  apostle,  therefore, 
 (Heb.  i.  2,)  calls  Christ  the  heir  of  all  the  divine 
 blessings,  because  the  adoption,  which  we  have  pro- 
 cured by  his  grace,  has  restored  to  us  the  possession 
 of  the  inheritance  from  which  we  fell  in  Adam.     But 
 since,  under  the  type  of  the  land  of  Canaan,  not  only 
 the  hope  of  a  heavenly  life  was  offered  to  Abraham, 
 but  the  full  and  solid  blessing  of  God,  the  apostle 
 teaches  us  that  the  dominion  of  the  world  was  justly 
 promised  the  father  of  the  faithful.    The  pious  enjoy 
 a  certain  taste  of  this  in  the  present  life,  for  however 
 frequently  they  may  be  pinched   by  the   straits   of 
 want,   yet,   because    they  partake   of  the   creatures 
 formed  by  God  for  their  use  with  a  calm  conscience, 
 and  enjoy  earthly  blessings  from  the  hands  of  a  pro- 
 pitious, willing,    and  kind  Father,   as  pledges  and 
 earnests  of  eternal  life,  their  poverty  does  not  pre- 
 vent them  from  acknowledging  heaven,  earth,  and 
 sea,   to  be  their  right.     The   wicked,   though  they 
 swallow  up  the  riches  of  the  world,  can  call  nothing 
 their  own  ;  nay,  they  rather  snatch  them  by  stealth, 
 for  they  usurp  them  with  the  curse   of  God.     The 
 pious  feel  it  a  great  solace  in  the  midst  of  their  des- 
 titution, that  while  they  live   sparingly,  nothing  is 
 stolen  from  others ;  but  they  receive  their   lawful 
 allowance  at  the  hand  of  their  heavenly  Father,  until 
 they  shall  discern  the  full  possession  of  their  inhe- 
 ritance, while   all  creatures  will  be   subservient  to 
 
TO    THE    ROMANS.  201 
 
 their  glory.  For  both  earth  and  heaven  will  be  re- 
 newed for  this  express  purpose,  that  they  may  enjoy 
 a  share,  according  to  their  measure,  in  adorning  the 
 splendour  of  the  kingdom  of  God. 
 
 14  For  if  they  which  are  of  the  law  be  heirs,  faith 
 is  made  void,  and  the  promise  made  of  none  effect. 
 15  Because  the  law  worketh  wrath  :  for  where  no 
 law  is,  there  is  no  transgression. 
 
 For  if  they  which   are  of  the   law — The  apostle 
 argues  from   the  impossibility  or  absurdity  of   the 
 supposition,  that  the  grace  which  Abraham  obtained 
 from  his  heavenly  Father,  had  not  been  promised  him 
 by  legal  compact,  or  from  a   consideration   of  his 
 works  ;  for  if  this  had  been  laid  down  as  a  condition, 
 that  God  regarded  those  only  as  worthy  of  adoption 
 who  obtained  it  by  merit,  or  performed  the  law,  none 
 would  then  have  had  the  courage  and  confidence  of 
 his  being  an  heir  of  God.      For  who  is  conscious  to 
 himself  of  such  perfection  as  to  determine  the  inhe- 
 ritance to  be  his  due  by  the  justice  of  the  law?     His 
 faith,  therefore,  would  be  destroyed ;   for  not  only 
 would  the  impossibility  of  the  condition  keep  their 
 minds  in  a  state    of  suspense,    anxiety,    and   per- 
 plexity, but  cast  them  into  great  fear  and  trembling  ; 
 the  effects  of  the  promises  would  vanish,   because 
 they  are  only  useful  when  received  by  faith.     If  our 
 adversaries  would  direct  all  their  attention  to  this 
 one  reason,  they  would  not  find  it  difficult  to  settle 
 the  controversy.     The  apostle  pre-supposes  it  as  a 
 matter  of  certainty,  that  the  promises  of  God  lose 
 all   their  efficacy  if  we  do  not  receive    them  with 
 sure   confidence  of  mind.     What  would  be  the  re- 
 sult, if  the  salvation  of  men  were  founded  on  the  ob- 
 servance of  the  law  ?     Our  consciences  would  enjoy 
 
202  ON  Paul's  epistle 
 
 no  certainty,  but,  harassed  with  unceasing  disquiet, 
 would  at  last  sink  down  in  despair.  The  promise 
 itself,  should  its  fulfilment  depend  on  an  impossi- 
 bility, would  from  this  very  cause  vanish,  without 
 producing  any  fruit.  Away  now  with  those  who 
 teach  the  miserable  people  to  procure  salvation 
 by  works,  since  Paul  expressly  declares  the  promise 
 is  abolished,  if  it  rests  on  works.  But  it  is  particu- 
 larly necessary  to  know  that  faith,  if  maintained  by 
 works,  is  reduced  to  nothing.  For  we  hence  learn 
 what  faith  is,  and  the  character  of  the  righteousness 
 of  those  works  in  which  men  can  safely  confide. 
 The  apostle  teaches  us  that  faith  perishes,  if  our 
 mind  does  not  securely  rest  in  the  goodness  of  God. 
 Faith,  therefore,  is  not  the  mere  acknowledgment 
 either  of  God  or  of  his  truth ;  it  is  not,  indeed,  the 
 simple  persuasion  that  there  is  a  God,  that  his  word 
 is  truth,  but  a  certain  knowledge  of  divine  mercy 
 conceived  from  the  gospel,  which  can  secure  peace 
 and  rest  of  conscience  with  the  God  of  love.  The 
 sum,  therefore,  is,  that  if  the  observance  of  the  law 
 is  the  foundation  on  which  salvation  rests,  the  mind 
 will  not  be  able  to  enjoy  any  confidence  in  it ;  nay, 
 all  the  promises  offered  us  by  God  will  prove  vain 
 and  inefficacious.  Thus  we  shall  be  left  in  a  deplo- 
 rable and  ruined  state,  if  we  are  referred  to  works, 
 while  the  cause  and  certainty  of  faith  is  the  object  of 
 our  search. 
 
 Because  the  law  worketh  wrath — A  confirmation 
 of  the  last  sentence,  from  the  contrary  efiect  of  the 
 law  ;  for  since  it  produceth  nothing  but  vengeance  and 
 punishment,  grace  cannot  arise  from  this  source. 
 The  law  would,  indeed,  point  out  the  way  of  life  to 
 men  of  virtue  and  integrity ;  but  as  the  vicious  and 
 corrupt  are  commanded  to  perform  their  duty,  with- 
 out being  supplied  with  powers  to  enable  them  to 
 observe  its  precepts,  the  guilty  would  stand  accused 
 
TO    THE    ROMANS.  203 
 
 and  condemned  by  its  sentence  before  the  tribunal 
 of  God.  For  such  is  the  vicious  character  of  our 
 nature,  that  the  more  we  are  taught  what  rectitude 
 and  justice  are,  the  more  openly  is  our  iniquity,  and 
 particularly  our  obstinacy  detected  ;  and  in  this  way 
 the  judgment  of  God  falls  with  greater  severity  on 
 the  guilty.  I  understand  wrath  to  mean  the  judg- 
 ment of  God,  which  is  the  frequent  sense  of  this 
 word.  Such  as  explain  the  wrath  of  the  sinner  to  be 
 inflamed  by  the  law,  because  he  hates  and  curses  the 
 Lawgiver,  whom  he  sees  oj^posed  to  his  desires, 
 reason  with  great  acuteness ;  but  their  arguments 
 are  altogether  irrelevant  to  the  present  passage. 
 For  the  common  use  of  the  term,  and  the  reason 
 afterwards  assigned,  clearly  prove  that  Paul  meant 
 nothing  else  than  the  alone  condemnation  to  which 
 we  are  all  immediately  subjected  by  the  law.  Where 
 there  is  no  law — This  is  the  second  proof  by  which 
 he  confirms  what  he  had  said.  For  an  obscurity 
 would  have  rested  upon  the  manner  by  which  the 
 wrath  of  God  was  inflamed  against  us  by  the  law, 
 had  not  the  reason  been  made  more  apparent ;  be- 
 cause, on  our  becoming  acquainted  with  the  righte- 
 ousness of  God  by  the  law,  we  sin  more  grievously 
 against  him,  in  proportion  as  we  have  less  excuse  to 
 offer  in  our  defence.  For  the  despisers  of  the  known 
 \vill  of  God  deservedly  suffer  a  severer  punishment 
 than  ignorant  offenders.  The  apostle  does  not  speak 
 of  the  simple  transgression  of  righteousness,  from 
 which  none  is  exempted ;  but  transgression,  in  his 
 acceptation  of  the  term,  means  that  the  sinner,  when 
 his  mind  has  been  made  acquainted  with  the  pleasure 
 and  displeasure  of  God,  knowingly  and  willingly 
 breaks  through  the  boundaries  prescribed  by  the 
 voice  of  the  Most  High.  And,  in  one  word,  trans- 
 gression in  this  passage  is  not  a  simple  offence,  but 
 means  a  determined  obstinacy  in   the  violation  of 
 
204  ON  Paul's  epistle 
 
 righteousness.  The  sense,  whether  the  particle  be 
 taken  adverbially,  as  I  do,  because  more  commonly- 
 received,  and  more  consistent  with  the  context,  or  as 
 a  relative  pronoun,  remains  the  same ;  namely,  an 
 offender,  who  is  unacquainted  with  the  written  law, 
 is  not  guilty  of  so  great  a  transgression  as  the  obsti- 
 nate breaker  and  despiser  of  the  divine  law  stands 
 convicted  of,  when  placed  before  the  bar  of  infinite 
 justice. 
 
 16  Therefore  it  is  of  faith,  that  it  might  be  of 
 grace  ;  to  the  end  the  promise  might  be  sure  to  all 
 the  seed  :  not  to  that  only  which  is  of  the  law,  but 
 to  that  also  which  is  of  the  faith  of  Abraham,  who  is 
 the  father  of  us  all.  17  (As  it  is  written,  I  have 
 made  thee  a  father  of  many  nations,)  before  him 
 whom  he  believed,  even  God,  who  quickeneth  the 
 dead,  and  calleth  those  things  which  be  not  as  though 
 they  were. 
 
 2'herefore  it  is  of  faith — The  completion  of  the 
 argument  may  be  summed  up  in  the  following 
 manner  :  If  we  become  heirs  of  salvation  by  works, 
 its  faith  will  be  undermined,  and  promise  destroyed ; 
 but  the  certainty  of  both  these  gifts  is  undoubted, 
 and  we,  therefore,  obtain  by  faith,  that  the  stability 
 of  our  inheritance,  founded  on  the  alone  goodness  of 
 God,  may  produce  an  undoubted  effect.  See  how 
 the  apostle,  estimating  faith  by  its  firm  and  unshaken 
 certainty  and  assurance,  considers  hesitation  and 
 doubt  as  unbelief,  by  which  faith  may  be  abolished, 
 and  the  promise  be  rendered  inefficacious.  This 
 doubt,  however,  is  denominated  by  the  schoolmen 
 moral  certainty,  and,  if  God  pleases,  is  substituted 
 by  them  for  faith.      That  it  might  he  of  grace— Here 
 
TO    THE    ROMANS.  205 
 
 first  the  apostle  shows  mere  grace,  and  nothing  else, 
 to  be  proposed  to  faith,  and  that  this  is  its  object. 
 For  if  it  had  a  regard  to  merits,  the  inference  of  the 
 apostle,  by  which  he  establishes  the  gratuitous  nature 
 of  every  blessing  obtained  for  us  by  faith,  would 
 be  false.  I  will  repeat  it  in  other  terms  :  If  every 
 thing  procured  for  us  by  faith  be  grace,  all  considera- 
 tion of  works  is  laid  aside.  But  the  following  pass- 
 age more  clearly  removes  all  ambiguity,  and  shows 
 tliat  the  firmness  of  the  promise  is  then  finally 
 secured,  when  it  rests  on  grace.  For  this  expres- 
 sion of  Paul  confirms  the  state  of  doubt  and  uncer- 
 tainty in  which  mankind  are  placed,  while  they  rest 
 on  works,  because  they  deprive  themselves  of  the 
 fruit  of  the  promises.  Hence,  also,  we  may  easily 
 infer  that  grace  does  not  mean,  as  some  fancy,  the 
 gift  of  regeneration,  but  gratuitous  favour  ;  for  as 
 regeneration  is  never  perfect,  it  would  never  be  suf- 
 ficient to  quiet  their  minds,  or  of  itself  to  ratify  the 
 promise.  Not  to  that  only  which  is  of  the  law — This 
 expression,  applied  in  other  places  to  the  preposte- 
 rous zealots  of  the  law,  who  yield  themselves  up  to 
 its  yoke,  and  boast  in  the  confidence  it  inspires, 
 simply  means  here  the  Jewish  nation,  to  whom  the 
 law  of  the  Lord  had  been  given.  For  Paul  in  another 
 place  informs  us,  that  such  as  are  bound  by  the  authority 
 of  the  law,  are  liable  to  the  curse,  and  their  exclusion 
 from  the  enjoyment  of  grace  is,  therefore,  certain. 
 He  does  not  mean  the  servants  of  the  law,  who, 
 devoted  to  the  righteousness  of  works,  renounce 
 Christ ;  but  Jews,  who  had  been  educated  in  the 
 law,  and  afterwards  embraced  the  gospel  of  Christ. 
 This  passage  becomes  plainer  by  resolving  the  sen- 
 tence in  the  following  manner :  Not  to  those  who 
 are  of  the  law,  but  to  all  imitators  of  the  faith  of 
 Abraham,  though  they  had  not  before  enjoyed  the 
 law.      Wko   is  the  father  of  ns  all — The  relative, 
 
206  ON  Paul's  epistle 
 
 in  this  place,  has  the  force  of  the  causal  particle,  for 
 Paul  wishes  to  prove  the  Gentiles  to  be  partakers  of 
 the  same  grace,  since  they  were  taken  into  his  seed 
 by  the  same  prophecy,  which  conveyed  the  inherit- 
 ance to  Abraham  and  his  seed.  For  he  is  distinctly 
 said  to  be  the  father  not  of  one  nation,  but  of  many, 
 by  which  the  future  propagation  of  grace  is  meant, 
 which  was  at  that  time  confined  within  the  limits  of 
 Israel  alone.  For  unless  the  promised  blessing  was 
 extended  also  to  them,  they  could  not  be  reckoned 
 in  the  posterity  of  Abraham.  The  past  tense  of  the 
 verb,  by  the  common  use  of  Scripture,  denotes  the 
 certainty  of  the  divine  counsel.  For  though  there 
 was  not  the  least  appearance  of  such  an  event  at  that 
 time,  yet  because  the  Lord  had  so  decreed,  Abraham 
 is  truly  said  to  have  been  appointed  the  father  of 
 many  nations.  The  testimony  of  Moses  may  be  in- 
 closed in  a  parenthesis,  so  that  the  sentence  may  thus 
 be  connected, — who  is  the  father  of  us  all  before  him, 
 whom  he  believed,  even  God.  For  it  was  necessary 
 to  explain  the  form  and  kind  of  relationship,  lest  the 
 Jews  should  boast  too  much  of  their  lineal  descent 
 from  the  patriarch.  A  father  before  God  means  a 
 spiritual  father,  who  stands  in  that  relationship  to 
 his  people  from  the  promise  of  God,  and  not  from 
 carnal  descent. 
 
 Whom  he  believed,  who  quickeneth  the  dead — The 
 very  substance  of  the  faith  of  Abraham  is  declared 
 by  this  circumlocution,  and  it  makes  the  transition 
 easy  from  his  example  to  that  of  the  Gentiles.  For 
 he  obtained  the  promise,  which  he  heard  from  the 
 mouth  of  the  Lord  by  a  wonderful  way,  since  it  was 
 given  without  a  sign.  Seed  was  promised  to  the 
 friend  of  God  then  dead,  as  if  he  had  been  fresh  and 
 active  ;  so  that  it  was  necessary  for  him  to  raise  his 
 thoughts  to  the  power  of  God,  which  quickeneth  the 
 dead.     There  is  no  absurdity,  therefore,  if  the  Gen- 
 
TO    THE    ROMANS.  207 
 
 tiles,  in  other  respects  dry  and  dead,  are  made  par- 
 takers of  the  inheritance.  For  such  as  assert  the 
 Gentiles,  on  account  of  their  deadness,  to  be  incapa- 
 ble of  grace,  offer  an  insult  to  Abraham,  whose  faith 
 was  supported  by  the  thought,  that  it  makes  no  dif- 
 ference whether  the  person,  called  by  the  Lord  to  life, 
 be  dead  or  not,  whose  power  can  easily  raise  the  dead, 
 even  in  the  act  of  speaking.  Here,  also,  the  uni- 
 versal vocation  of  the  Gentiles  is  brought  before  us 
 by  a  pattern  and  type,  which  graphically  depict  the 
 beginning,  not  of  our  first  nativity,  but  of  our  hope 
 of  a  future  life  ;  namely,  our  rising  up  from  nothing, 
 while  we  are  called  by  the  Lord.  For  whatever  ap- 
 pearance we  may  present,  there  is  not  a  single  spark 
 about  us  of  any  good,  which  can  render  us  fit  for 
 the  kingdom  of  God.  For  the  best  preparation  for 
 hearing  the  call  of  God,  is  our  complete  dying  to 
 ourselves.  The  condition  of  our  vocation  is  the 
 raising  of  the  dead  by  the  Lord ;  hence  his  powder 
 gives  being  to  those  who  are  nothing.  The  word 
 calling  ought  not  to  be  limited  to  preaching,  but,  in 
 the  usual  sense  of  Scripture,  to  raising  from  the 
 dead,  for  the  purpose  of  expressing  more  strongly 
 the  power  of  God,  who,  by  a  single  nod,  raises  up 
 whom  he  ^^^ll  to  display  his  glory, 
 
 18  Who  against  hope  believed  in  hope,  that  he 
 might  become  the  father  of  many  nations,  according 
 to  that  which  was  spoken.  So  shall  thy  seed  be. 
 
 Who  against  hope — "  His  faith  continued,"  such  is 
 the  sense,  if  this  reading  be  adopted,  "when  supported 
 by  no  argument,  nay,  when  opposed  by  all  the  prin- 
 ciples of  reasoning."  And  nothing  is  more  opposed 
 to  faith  than  the  fixing  of  our  minds  on  objects  of 
 sight,  so  that  by  steadily  viewing  these  we  may  seek 
 
208  ON  Paul's  epistle 
 
 a  ground  and  occasion  for  hope.  It  may  be  read, 
 and  perhaps  more  properly,  above  hope,  as  if  he  had 
 said  his  faith  very  much  surpassed  any  conception 
 he  could  form.  For  unless  our  faith  flies  upwards 
 on  heavenly  wings,  and  looks  down  at  a  distance  on 
 all  carnal  feelings,  it  will  always  stick  in  the  mire  of 
 the  world.  The  word  hope,  when  it  first  occurs  in 
 this  sentence,  means  the  argument  for  indulging 
 hope,  derived  from  nature  and  carnal  reason  ;  hope, 
 when  it  is  met  with  a  second  time,  implies  faith  given 
 by  God,  when,  all  ground  of  hope  failing,  Abraham 
 rested  by  faith  on  the  promise  of  the  Lord,  and  he 
 considered  this  to  be  a  sufficient  ground  for  confi- 
 dence, however  incredible  in  itself  the  thing  might 
 appear.  Accordinxj  to  that  which  was  spoken — 
 Abraham,  when  many  temptations  induced  him  to 
 despair,  directed  his  attention  to  the  promise,  "  Thy 
 seed  shall  equal  the  stars  of  heaven,  and  the  sands 
 of  the  sea."  For  Paul  made  an  imperfect  quotation, 
 for  the  purpose  of  increasing  our  attention  to  the 
 study  of  this  part  of  the  word  of  God.  For  the 
 apostles,  in  all  their  citations  of  Scripture,  are  scru- 
 pulously careful  to  excite  our  more  diligent  perusal 
 of  the  sacred  records. 
 
 19  And  being  not  weak  in  faith,  he  considered  not 
 his  own  body  now  dead,  when  he  was  about  an  hun- 
 dred years  old,  neither  yet  the  deadness  of  Sara's 
 womb  :  20  He  staggered  not  at  the  promise  of  God 
 through  unbelief;  but  was  strong  in  faith,  giving 
 glory  to  God  ;  21  And  being  fully  persuaded,  that 
 what  he  had  promised,  he  was  able  also  to  perform. 
 22  And  therefore  it  was  imputed  to  him  for  righte- 
 ousness. 
 
 And  being  not  weak  in  faith — The  passage  may  be 
 
TO    THE    ROMANS.  209 
 
 thus  understood  by  omitting  one  negative,  "nor  did 
 he,  in  the  weakness  of  faith,  consider  his  own  body," 
 but  it  has  no  effect  on  the  sense.  He  now  enters  into 
 a  nearer  demonstration  of  the  circumstance,  which 
 might  impede,  nay,  entirely  prevent,  Abraham  from 
 receiving  the  promise.  Whatever  he  could  see  in 
 or  about  himself  was  opposed  to  the  effect  which  the 
 promise  was  calculated  to  produce.  He  withdrew 
 his  attention  from  objects  of  sight,  and,  as  it  were, 
 forgot  himself,  to  leave  room  for  divine  truth  to 
 accomplish  its  object.  He  did  not  altogether  over- 
 look his  body  now  dead,  for  Scripture  testifies  he 
 thus  reasoned  with  himself,  "  Shall  a  child  be  born 
 unto  him  that  is  an  hundred  years  old  ?  and  shall 
 Sarah,  that  is  ninety  years  old,  bear  ?"  but,  because 
 he  totally  omitted  this  view  of  the  subject,  and  re- 
 signed all  his  reason  to  the  Lord,  the  apostle  says  he 
 did  not  consider  such  difficulties.  And  it  afforded  a 
 proof  of  greater  constancy  to  withdraw  his  attention 
 from  a  subject,  which,  of  its  own  accord,  attracted 
 his  notice,  than  if  his  mind  had  never  dwelt  on  such 
 a  topic.  Both  this  passage,  and  the  17th  and  18th 
 of  Genesis,  clearly  prove  that  the  body  of  Abraham 
 had  been  dead  from  age,  before  the  blessing  of  the 
 Lord ;  so  that  we  cannot  admit  the  opinion  of  St. 
 Augustine,  who,  in  some  part  of  his  writings,  con- 
 siders Sarah  to  have  been  the  only  impediment. 
 Nor  ought  we  to  be  influenced  by  the  absurdity  of 
 the  objection,  which  induced  him  to  have  recourse  to 
 this  solution,  for  he  considers  it  ridiculous  to  call 
 Abraham  dead  when  an  hundred  years  old,  who  had 
 many  children  born  to  him  some  years  after.  For 
 God  showed  his  power  more  visibly  at  that  time, 
 because  he,  who  had  before  been  like  the  trunk  of  a 
 dry  and  withered  tree,  when  he  revived  by  a  divine 
 blessing,  not  only  could  beget  Isaac,  but,  being  re- 
 stored to  a  vigorous  age,  was  afterwards  enabled  to 
 
210  ON    PAUL  S    EPISTLE 
 
 add  considerably  to  his  family.  Some  may  answer, 
 It  is  not  contrary  to  the  course  of  nature  for  a  person 
 to  beget  children  at  that  age.  If  I  grant  this  to  be 
 no  prodigy,  it  is  almost  a  miracle.  Consider  also  by 
 what  a  variety  of  labours,  of  journeyings,  of  troubles, 
 and  difficulties,  this  holy  man  had  been  harassed 
 during  his  whole  life  ;  and  we  must  then  grant  he 
 was  not  less  decayed  and  exhausted  by  toils  than 
 broken  down  by  old  age.  To  conclude,  his  body  is 
 called  dead,  not  simply,  but  by  comparison,  for  it  was 
 not  probable  that  one,  who,  in  the  flower  and  vigour 
 of  his  life,  had  no  family  born  to  him,  would  have 
 one  now  when  his  strength  was  so  decayed.  His 
 not  being  weali  in  faith  means,  that  he  had  not  vacil- 
 lated and  fluctuated,  as  we  generally  do,  when  our 
 affairs  are  in  an  uncertain  state.  A  two-fold  weak- 
 ness attends  faith,  one  which  yields  to  the  trials  of 
 adversity,  and  makes  us  fall  away  from  the  power  of 
 God ;  the  other  springs  indeed  from  imperfection, 
 but  does  not  extinguish  the  power  of  faith.  For 
 however  much  the  mind  of  the  believer  is  illumi- 
 nated, many  remains  of  ignorance  continue  ;  however 
 much  his  resolution  is  established,  great  distrust  and 
 doubt  still  cling  to  his  character.  Since  the  faitliful, 
 therefore,  have  to  wage  a  constant  warfare  with  igno- 
 rance and  doubt,  which  are  the  vices  of  the  flesh, 
 their  faith  is  often  severely  shaken,  and  suffers  from 
 the  contest,  but  comes  off*  at  last  completely  victo- 
 rious ;  hence,  in  weakness  itself,  they  may  justly  be 
 said  to  enjoy  the  greatest  strength. 
 
 He  examined  not  into  the  promise  of  God  hy 
 unbelief — I  consider  this  translation  to  be  well 
 founded,  though  I  do  not  follow  the  ancient  inter- 
 preter and  Erasmus  ;  for  the  apostle  seems  desirous 
 to  make  the  observation,  that  Abraham  had  not  care- 
 fully examined  with  all  the  research  of  unbelief  whether 
 the  Lord  could  accomplish   his  promise.     A  disqui- 
 
TO    THE    ROMANS.  211 
 
 sition  into  any  subject  properly  takes  place,  when 
 we  free  it  from  all  uncertainty,  and  wish  to  admit  no 
 apparent  credibility  until  it  is  thoroughly  investi- 
 gated. Abraham,  indeed,  like  the  Virgin  Mary, 
 when  she  inquired  of  the  angel  how  his  message 
 would  be  accomplished,  asked  in  what  way  it  could 
 happen,  but  it  was  the  question  of  a  person  struck 
 with  wonder.  Holy  men,  therefore,  when  intelli- 
 gence is  brought  them  concerning  the  greatness  of 
 the  works  of  God,  which  exceed  their  comprehen- 
 sion, immediately  break  out  into  admiration  ;  but, 
 from  wonder,  they  soon  pass  on  to  look  up  with 
 love  and  adoration  to  the  power  of  God;  but  the 
 wicked  mock  even  in  their  inquiries,  and  reject  all 
 as  fabulous.  The  Jews  proceed  in  this  manner, 
 when  they  ask  how  Christ  can  give  his  flesh  to  eat. 
 Abraham,  in  the  manner  just  now  stated,  has  no 
 blame  attached  to  him  on  account  of  his  laughter  and 
 inquiry.  How  a  man,  of  an  hundred  years  old,  and 
 a  woman  ninety,  should  have  a  son  ?  because,  in  his 
 admiration,  he  yielded  to  the  power  of  the  divine 
 word.  Similar  laughter  and  question,  when  proposed 
 by  Sarah,  are  censured  in  Scripture,  because  she 
 accused  the  promise  of  God,  and  doubted  it  as  vain. 
 If  these  remarks  are  applied  to  the  present  subject, 
 it  will  plainly  appear,  that  the  origin  of  the  justifica- 
 tion of  Abraham  and  of  the  Gentiles  was  the  same. 
 The  Jews  offer  an  insult  to  their  father,  if  they 
 oppose  the  calling  of  the  Gentiles  as  absurd.  We 
 ought  likewise  to  remember,  that  we  are  all  in  the 
 same  condition  with  Abraham.  Every  thing  belong- 
 ing to  us  is  opposed  to  the  promises  of  God.  He 
 assures  us  of  immortality ;  we  are  surrounded  with 
 mortality  and  corruption.  He  declares  that  we  are 
 esteemed  by  him  as  just ;  we  ourselves  are  covered 
 with  sins.  He  testifies  his  propitious  and  benevolent 
 feelings  towards  us  ;   external  indications  threaten 
 
212  ON    PAUL  S    EPISTLE 
 
 his  wrath.  What  then  ought  we  to  do  ?  To  shut 
 our  eyes,  and  to  go  past  ourselves,  and  every  thmg 
 belonging  to  us,  that  no  impediment  nor  delay  may 
 occur  to  prevent  us  from  giving  credit  to  the  veracity 
 of  God.  But  was  strong  in  faith — It  is  opposed  to 
 the  former  part  of  the  sentence,  where  it  was  said  he 
 was  not  weak  in  faith,  and  implies  his  victory  over 
 unbelief  by  the  constancy  and  firmness  of  his  faith  ; 
 for  none  can  escape  with  triumph  from  this  struggle, 
 unless  he  borrows  arms  and  strength  from  the  word 
 of  God.  We  must  observe,  in  the  latter  member  of 
 this  passage,  giving  glory  to  God,  that  no  greater 
 honour  can  be  conferred  ujDon  the  Lord  than  by  seal- 
 ing his  truth  by  our  faith ;  as,  on  the  contrary,  no 
 greater  insult  can  be  shown  the  Author  and  Finisher 
 of  our  salvation,  than  by  rejecting  his  offered  glory, 
 or  by  derogating  from  the  authority  of  his  word. 
 The  chief  article,  therefore,  in  the  worsliip  of  God,  is 
 to  embrace  his  promises  mth  obedience,  and  true 
 religion  begins  with  faith. 
 
 Jnd  being  fully  'persuaded  that  what  he  had  pro- 
 mised— Paul  seems  to  say  nothing  extraordinary  con- 
 cerning the  faith  of  Abraham,  because  all  confess  the 
 power  of  God ;  but  experience  shows  that  one  of 
 the  most  rare  and  difficult  attainments  is  to  ascribe 
 to  the  power  of  God  the  honour  which  it  justly 
 claims.  For  there  is  no  obstacle,  however  slight  and 
 trifling,  which  the  flesh  does  not  imagine  sufficient 
 to  turn  away  the  hand  of  God  from  performing  his 
 intended  work.  Hence  the  promises  of  God  often 
 slip  away  from  us  even  on  the  least  possible  tempta- 
 tions. Xone,  without  dispute,  as  I  have  mentioned, 
 denies  the  omnipotence  of  God ;  the  moment,  how- 
 ever, any  obstacle  is  presented,  to  impede  the  course 
 of  his  promises,  we  degrade  and  dishonour  the  power 
 of  the  Most  High.  We  ought,  therefore,  to  be  fully 
 convinced,  if  we  desire   the   divine  authority  and 
 
TO     THE     ROMANS.  213 
 
 honour  to  possess  their  just  sway  over  us,  that  tlie 
 power  of  the  Lord  of  Hosts  is  more  able  to  over- 
 come the  obstacles  of  the  world,  to  use  a  compa- 
 rison, than  the  splendour  of  the  sun  to  dispel  and 
 scatter  the  clouds  which  obscure  its  rays.  We 
 generally  offer,  as  an  excuse,  that  by  our  doubt  con- 
 cerning God's  promises,  nothing  is  derogated  from 
 his  power,  because,  indeed,  imagination  can  by  no 
 means  supply  us  with  a  well-grounded  cause  for  our 
 doubt,  which  is  in  itself  preposterous,  and  evidently 
 blasphemous  towards  God,  as  it  rests  upon  the  sup- 
 position that  our  Almighty  Parent  makes  more 
 bountiful  promises  in  his  word  than  he  is  able  to 
 perform.  But  the  defect  which  we  feel  is  our  own, 
 nor  do  we  sufficiently  exalt  the  power  of  God  if  we 
 do  not  consider  him  superior  to  our  own  vice.  Faith, 
 therefore,  ought  not  to  look  to  our  weakness,  our 
 wretchedness,  and  our  defect,  but  attend  with  our 
 undivided  care  and  zeal  to  the  alone  power  of  God. 
 For  if  it  depended  on  our  own  righteousness  and 
 dignity,  it  would  never  ascend  to  consider  the  righte- 
 ousness of  God.  The  examination  of  unbelief,  re- 
 cently mentioned,  takes  place  when  we  measure  the 
 power  of  God  by  our  own  standard.  For  neither 
 does  faith  imagine  that  God  has  power  to  accomplish 
 his  will,  while,  in  the  meantime,  he  sits  at  his  ease, 
 but  rather  places  his  power  in  a  state  of  continual 
 action,  and  has  recourse  particularly  to  the  effect  of 
 his  word,  that  the  hand  of  God  may  be  in  a  state 
 of  readiness  to  accomplish  all  the  declarations  of 
 his  lips. 
 
 And  therefore  it  was  imputed  to  him — Hence  it  is 
 now  more  clearly  evident  why  and  how  his  faith  has 
 conferred  righteousness  on  Abraham,  because,  resting 
 on  the  word  of  God,  he  rejected  not  the  promised 
 grace  ;  and  the  relation  of  faith  to  the  word  is  to  be 
 carefully  maintained,    and  committed   to  memory. 
 
214  ON  Paul's  epistle 
 
 For  faith  can  bestow  no  more  upon  us  than  it  has 
 received  from  the  word.  Therefore  he  will  not  be 
 immediately  righteous,  who,  impressed  only  with  a 
 general  and  confused  knowledge,  shall  conclude  that 
 God  is  truth,  but  he  must  rest  in  the  promise  of  grace. 
 
 23  Now,  it  was  not  written  for  his  sake  alone, 
 that  it  was  imputed  to  him  ;  24  But  for  us  also,  to 
 whom  it  shall  be  imputed,  if  we  believe  on  him  that 
 raised  up  Jesus  our  Lord  from  the  dead ;  25  Who 
 was  delivered  for  our  offences,  and  was  raised  again 
 for  our  justification. 
 
 Now  it  was  not  written — Since  the  proof  is  not 
 always  conclusive  from  example,  as  we  have  above 
 hinted,  Paul,  to  prevent  all  doubt  on  this  subject,  ex- 
 pressly asserts,  that  a  specimen  of  common  righteous- 
 ness had  been  afforded  in  the  person  of  Abraham, 
 which  pertains  equally  to  all.  This  passage  instructs 
 us  how  we  ought  to  derive  advantage  from  the  ex- 
 amples in  Scripture.  The  heathens  said  truly  that 
 history  was  the  mistress  of  life,  but  none  can  make  a 
 safe  progress  in  it  as  treated  by  heathen  authors  ; 
 the  Scriptures  alone  justly  lay  claim  to  this  office. 
 For,  in  the  first  place,  the  word  of  truth  prescribes 
 certain  general  rules,  according  to  which  we  may  ex- 
 amine each  individual  history  to  make  it  subservient 
 to  our  progress  in  piety.  In  the  second  place,  it 
 clearly  distinguishes  actions,  which  we  ought  to 
 take  as  a  model  for  our  conduct,  from  those  which  we 
 ought  to  avoid.  The  history  of  the  Bible  is  particu- 
 larly engaged  in  affording  us  instruction  concerning 
 the  providence  of  God,  his  righteousness  and  good- 
 ness towards  his  people,  and  his  judgments  against 
 the  reprobates.  Paul  asserts  that  the  account  of 
 Abraham's  life  was  not  written  merely  on  his  own 
 
TO    THE    ROMANS.  215 
 
 account,  for  it  is  not  a  subject  which  relates  to  the 
 individual  calling  of  some  certain  person,  but  that 
 method  of  obtaining  righteousness  is  described  which 
 is  one  and  unchanging  among  all  believers  ;  and 
 tliis  is  exhibited  in  the  conduct  of  the  common  father 
 of  the  faithful,  towards  whom  the  eyes  of  all  ought 
 to  be  directed.  If,  therefore,  we  wish  to  read  the 
 sacred  historians  with  purity  and  piety,  let  us  re- 
 member we  ought  to  handle  them  in  such  a  manner 
 as  to  receive  from  them  the  advantage  of  solid  learn- 
 ing. They  instruct  us  how  to  form  our  life  and  con- 
 versation, how  to  confirm  and  strengthen  our  faith, 
 and  how  to  excite  the  fear  of  the  Lord.  The  imita- 
 tion of  the  saints  will  be  useful  to  form  our  life  and 
 manners,  if  we  learn  from  them  sobriety,  chastity, 
 love,  patience,  modesty,  contempt  of  the  world,  and 
 other  virtues.  The  assistance  which  God  was  always 
 ready  to  afford  his  saints  in  former  ages,  will  contri- 
 bute to  confirm  our  faith;  and  his  unceasing  protec- 
 tion, and  fatherly  care  of  them,  will  supply  us  with 
 consolation  in  the  trials  of  adversity.  The  judgments 
 of  God,  and  his  punishments  of  the  wicked,  if  they 
 excite  a  reverential  awe  and  deep  sense  of  piety  in 
 our  hearts,  will  afford  us  much  assistance  in  our 
 present  pilgrimage.  The  apostle's  statement,  that  it 
 was  not  written  for  his  sake  alone,  seems  to  intimate 
 that  it  was  in  part  written  on  his  account ;  and  on 
 this  ground  some  understand  Abraham's  attainments 
 by  faith  to  have  been  mentioned  to  his  honour, 
 because  the  Lord  wishes  his  servants  to  be  had  in 
 everlasting  remembrance,  as  Solomon  says,  (Prov. 
 x.7,)  their  name  shall  be  blessed.  May  not  this  pas> 
 sage  be  understood  in  a  sense  more  simple  and  agree- 
 able to  the  context,  as  if  Paul  meant  it  not  on 
 Abraham's  account  only,  which  might  imply  some 
 singular  privilege,  that  could  not  aff'ord  an  example 
 for  our  benefit,  but  as  supplying  instruction  for  us 
 
216  ON  Paul's  epistle 
 
 and  all  believers,  who  must  be  justified  in  the  same 
 way. 
 
 If  we  believe  on  him — We  have  already  hinted  at 
 the  use  of  these  circumlocutions,  which  are  inserted 
 by  Paul  to  give  us  different  views  according  to  the 
 circumstances  of  the  passages  of  the  substance  of  our 
 faith  ;  and  here  the  apostle  alludes  to  what  is  not 
 the  least  important  part  of  our  belief,  the  resurrec- 
 tion, which  is  the  subsistence  and  evidence  of  our 
 future  life.  Had  he  simply  said  that  we  believe  in 
 God,  it  would  not  have  been  so  easy  for  us  to  infer 
 what  assistance  it  could  afford  for  the  obtaining  of 
 righteousness  ;  but  while  he  presents  Christ  to  our 
 attention,  and  offers  us  a  certain  pledge  of  life  in  his 
 resurrection,  the  fountain  undoubtedly  appears  from 
 which  the  imputation  of  righteousness  flows. 
 
 WJio  was  delivered — He  follows  out  and  illustrates 
 the  doctrine,  to  which  we  have  alluded,  at  greater 
 length.  For  it  is  of  great  importance  to  us  to  have 
 our  minds  not  only  directed  to  Christ,  but  to  have  a 
 clear  proof  of  the  means  by  which  he  has  procured 
 our  salvation.  And  though  the  Scripture,  where  it 
 treats  of  our  salvation,  stops  at  the  death  of  Christ 
 alone,  yet  on  this  occasion  the  apostle  proceeds  further. 
 For  since  it  w^as  his  design  to  give  a  more  explicit  ac- 
 count of  the  cause  of  our  salvation,  he  enumerates  both 
 parts  of  this  great  blessing.  And,  in  the  first  place, 
 he  states  that  our  sins  were  expiated  by  Christ's 
 death,  and  righteousness  was  afterwards  procured  by 
 his  resurrection.  The  sum  is,  where  we  enjoy  the 
 fruit  of  Christ's  death  and  resurrection,  nothing  is 
 wanting  to  complete  all  the  parts  of  righteousness. 
 And  there  can  be  no  doubt,  that  by  separating  the 
 death  of  Christ  from  his  resun-ection,  he  accommo- 
 dates his  language  to  our  ignorance  ;  for  our  righte- 
 ousness, as  is  true  in  other  respects,  and  the  follow- 
 ing  chapter  teaches,  was   procured  for   us   by  the 
 
TO    THE    ROMANS.  217 
 
 obedience  which  Christ  exhibited  at  his  death.  But 
 since  the  advantages  conferred  by  Christ's  death 
 were  manifested  by  his  resurrection,  this  distinction 
 is  well  calculated  for  teaching  believers,  that  our 
 salvation  commenced  with  the  sacrifice  by  which 
 our  sins  were  expiated,  and  was  perfected  by  his 
 resurrection.  For  our  reconciliation  to  God  is  the 
 commencement  of  righteousness  ;  and  the  dominion 
 of  life,  after  death  has  been  abolished,  its  fulfilment. 
 Paul,  therefore,  intimates  that  satisfaction  for  our 
 sins  had  been  completed  on  the  cross.  For  the  de- 
 struction of  our  guilt,  by  Christ,  was  necessary  that 
 he  might  restore  us  to  the  Father's  favour,  and  this 
 could  only  be  accomplished  by  undergoing  the  pun- 
 ishment in  our  stead,  which  we  were  unable  to 
 bear.  "  For  the  chastisement  of  our  peace,"  says 
 Isaiah,  "  was  upon  him."  He  uses  the  expression 
 delivered  rather  than  died,  because  expiation  depends 
 on  the  eternal  good  pleasure  of  God,  who  wished 
 atonement  to  be  made  in  this  particular  method. 
 Raised  again  for  our  justification — For  it  would  not 
 have  been  sufficient  for  Christ  to  expose  himself  to 
 the  wrath  and  judgment  of  God,  and  to  undergo  the 
 curse  due  to  our  sins,  unless  he  had  obtained  a  vic- 
 tory over  the  same,  and,  being  received  up  into  the 
 glory  of  heaven,  reconciled  God  to  us  by  his  inter- 
 cession. The  power  of  justification,  which  destroys 
 death,  is  ascribed  to  the  resurrection,  not  as  if  the 
 sacrifice  of  the  cross,  by  which  we  are  reconciled  to 
 God,  had  contributed  nothing  to  our  righteousness, 
 but  because  the  perfection  of  this  grace  appears 
 more  distinctly  in  a  new  life.  I  cannot  agree  with 
 such  as  refer  this  second  part  to  newness  of  life,  for 
 the  apostle  had  not  yet  begun  to  treat  on  this  point ; 
 and  it  is  also  certain,  that  both  members  of  the  sen- 
 tence relate  to  the  same  subject.  If  justification, 
 therefore,  signifies  newness  of  life,  the  meaning  of 
 
218  ON  Paul's  epistle 
 
 his  dying  for  our  sins  would  have  been,  that  he  might 
 acquire  for  us  the  grace  of  mortifying  the  flesh, — 
 a  sense  which  all  reject.  As,  therefore,  Paul  said 
 Christ  died  on  account  of  sins,  because,  after  paying 
 the  punishment  of  sins  by  his  death,  he  hath  freed 
 us  from  the  calamity  of  death,  so  he  is  now  said  to 
 have  been  raised  again  to  our  justification,  since  he. 
 has  firmly  renewed  our  life  by  his  resurrection. 
 For  he  was  first  struck  by  the  hand  of  God  to  dis- 
 charge the  misery  due  to  sin  in  the  person  of  the 
 transgressor  ;  and  afterwards  exalted  to  the  kingdom 
 of  life,  to  present  his  people  with  righteousness  and 
 life.  Thus  far,  therefore,  he  treats  of  imputed 
 righteousness,  which  will  be  confirmed  by  the  fol- 
 lowing chapter. 
 
 CHAPTER  V. 
 
 1  Therefore,  being  justified  by  faith,  we  have 
 peace  with  God,  through  our  Lord  Jesus  Christ : 
 2  By  whom  also  we  have  access  by  faith  into  this 
 grace  wherein  we  stand,  and  rejoice  in  hope  of  the 
 glory  of  God. 
 
 Being  justified  therefore — The  apostle  begins  by 
 illustrating  from  eiFects  his  former  assertion  concern- 
 ing the  righteousness  of  faith.  This  whole  chapter 
 consists  in  amplifications,  which  are  no  less  powerful 
 in  explaining  than  confirming  the  doctrine  of  the 
 apostle.  For  he  had  before  said,  that  faith  is  abo- 
 lished, if  righteousness  is  sought  by  works ;  for 
 wretched  souls,  that  can  find  nothing  solid  in  them- 
 selves, will  be  disturbed  by  constant  want  of  rest. 
 He  now,   on  the  other  hand,  teaches  us  that  our 
 
TO    THE    ROMANS.  219 
 
 souls  are  rendered  quiet  and  tranquil,  when  we  have 
 obtained  justification  by  faith.  We  have  peace — A 
 singular  fruit  of  the  righteousness  of  faith.  For 
 every  desire  to  seek  for  security  of  conscience  by 
 works,  as  is  apparent  in  profane  and  ignorant  cha- 
 racters, will  be  unsuccessful.  For  the  breast  is 
 either  lulled  to  rest  by  the  contempt  or  oblivion  of 
 the  divine  judgment,  or  is  full  of  fear  and  trembling 
 until  it  has  leaned  on  Christ,  for  he  alone  is  peace. 
 Serenity  of  conscience,  therefore,  is  peace ;  which 
 arises  from  feeling  God  to  be  reconciled  to  us  in 
 Christ.  Neither  the  pharisee,  inflated  by  a  false 
 confidence  in  his  works,  nor  the  stupid  sinner,  ine- 
 briated by  the  sweetness  of  his  vices,  enjoys  this 
 tranquillity  of  mind.  For  though  neither  of  these 
 seems  to  be  at  open  war  with  the  Lord,  as  a  person 
 struck  with  a  sense  of  sin  feels  himself  to  be,  yet, 
 because  they  do  not  truly  assent  to  the  judgment 
 of  God,  they  experience  no  harmony  and  union 
 with  him ;  for  a  stupid  state  of  conscience  implies 
 in  itself  an  undoubted  departure,  as  it  were,  from 
 God.  Peace,  therefore,  towards  God  is  opposed  to 
 the  drunken  security  of  the  flesh,  since  the  rousing 
 of  themselves  to  give  an  account  of  their  mode  of 
 living,  is  the  first  point  to  which  their  attention  ought 
 to  be  directed.  No  one  indeed  can  stand  before  God 
 without  fear,  unless  he  relies,  with  confidence,  on 
 gratuitous  reconciliation ;  because,  while  a  Being  of 
 infinite  holiness  is  considered  to  be  our  Judge,  all 
 men  must  be  affected  with  terror  and  dismay.  This 
 affords  the  strongest  argument  that  our  adversaries 
 only  prate  at  their  ease  under  the  shade,  when  they 
 arrogantly  lay  claim  to  righteousness  by  works.  For 
 the  conclusion  which  is  deduced  by  Paul  depends  on 
 this  principle, — that  wretched  souls  are  always  in  a 
 state  of  doubt  if  they  do  not  rest  on  the  grace  of 
 Christ. 
 
220  ON  Paul's  epistle 
 
 By  whom  also  we  have  access — For  our  reconcilia- 
 tion with  God  is  supported  by  Clirist ;  for  he  alone 
 is  the  beloved  Son  of  the  Most  High,  and  we  are  all 
 by  nature  the  children  of  wrath.  But  this  grace  is 
 communicated  to  us  by  the  gospel,  for  it  is  the  mi- 
 mistry  of  reconciliation,  by  the  favour  of  which  we 
 are  in  some  measure  introduced  into  the  kingdom  of 
 God.  Paul,  therefore,  hath  deservedly  presented 
 to  our  view,  in  Christ,  a  certain  pledge  of  ihe  grace 
 of  God,  that  he  may  withdraw  us,  in  a  more  effectual 
 manner,  from  the  confidence  of  works.  And  the 
 word  access  implies  that  salvation  commences  with 
 Christ,  who  meets,  as  it  were,  the  undeserving,  and 
 stretches  forth  his  hand  for  their  deliverance,  to  the 
 exclusion  of  all  preparations,  by  which  foolish  men 
 conceive  themselves  to  anticipate  the  mercy  of  God. 
 The  continuance  of  the  same  grace,  Paul  afterwards 
 immediately  subjoins,  is  our  security  for  the  firmness 
 and  stability  of  our  salvation  ;  and  our  perseverance, 
 as  he  hints,  is  not  founded  on  our  own  virtue  or  in- 
 dustry, but  on  Christ.  When,  however,  the  apostle 
 speaks,  at  the  same  time,  of  our  standing,  he  inti- 
 mates how  deeply  the  gospel  ought  to  be  rooted  in 
 the  hearts  of  believers  ;  that,  being  strengthened  by 
 its  truth,  they  may  continue  firm  and  unshaken 
 against  all  the  machinations  of  the  devil  and  the 
 flesh.  Our  standing  in  grace,  by  faith,  implies  that 
 our  belief  is  not  the  fleeting  persuasion  of  a  day,  but 
 so  fixed  and  deeply  seated  in  our  minds  as  to  conti- 
 nue during  our  whole  lives.  The  person,  therefore, 
 who  is  impelled  by  a  sudden  impulse  to  believe,  has 
 not  such  a  faith  as  entitles  him  to  be  reckoned  among 
 believers ;  but  he  who,  with  a  constant  and  unfalter- 
 ing steadfastness,  remains  so  fixed  and  settled  in  the 
 station  divinely  appointed  him,  as  always  to  adhere 
 to  Christ  his  Saviour.  And  we  glory  in  hope — Hence, 
 therefore,  the  hope  of  a  future  life  manifests  itself. 
 
TO    THE    ROMANS.  221 
 
 and  dares  to  exult  and  glory,  because  the  foundations 
 on  which  we  stand  rest  on  the  glory  of  God.  For, 
 according  to  the  apostle,  though  the  faithful  are  now 
 wanderers  and  pilgrims  on  earth,  yet  their  confidence 
 raises  them  so  far  above  the  heavens  as  to  make 
 them  cherish  in  their  bosoms,  with  calmness  and 
 tranquillity,  the  hope  of  their  future  inheritance. 
 And  this  passage  entirely  overthrows  the  two  very 
 ruinous  and  pestilential  opinions  of  the  sophists. 
 Christians,  according  to  one  of  these  opinions,  are 
 commanded  to  rest  satisfi.ed  with  a  mere  moral  con- 
 jecture in  perceiving  the  manifestation  of  God's 
 grace  towards  themselves.  The  other  maintains, 
 that  all  are  left  in  a  state  of  uncertainty  concerning 
 final  perseverance.  Was,  however,  our  knowledge 
 at  present  uncertain,  and  our  persuasion,  with  respect 
 to  the  future,  doubtful  and  hesitating,  who  would 
 have  courage  to  glory  ?  The  hope  of  the  glory  of 
 God  hath  shone  upon  us  by  the  gospel,  which  testi- 
 fies that  we  shall  be  made  partakers  of  the  divine 
 nature.  (2  Pet.  i.  4.)  For  when  we  shall  see  God  face 
 to  face  we  shall  be  like  him.  (1  John  iii.  2.) 
 
 3  And  not  only  so,  but  we  glorj^  in  tribulations 
 also  :  knowing  that  tribulation  worketh  patience  ; 
 
 4  And  patience,  experience  ;  and  experience,  hope  : 
 
 5  And  hope  maketh  not  ashamed  ;  because  the  love 
 of  God  is  shed  abroad  in  our  hearts  by  the  Holy 
 Ghost,  which  is  given  unto  us. 
 
 And  not  only  so — Paul  anticipates  the  objection, 
 which  some  might  deridingly  propose,  that  Chris- 
 tians, notwithstanding  all  their  glory,  are  in  this 
 world  harassed  and  wearied  in  a  surprising  manner, 
 which  is  a  condition  the  very  reverse  of  bliss  ;  and 
 in  answer,   he  declares,   that  the  calamities  of  the 
 
222  ON  Paul's  epistle 
 
 pious,  so  far  from  impeding  their  enjoyment  of  hap- 
 piness, contribute  to  promote  the  advancement  of 
 their  glory.  He  reasons  in  establishing  this  proof 
 from  the  effect,  and  uses  an  elegant  climax  with 
 which  he  finally  concludes,  to  show  that  all  the  afflic- 
 tions we  at  present  suffer  tend  to  our  salvation  and 
 happiness.  And  we  must  not  understand  his  ex- 
 pression of  the  saints  glorying  in  their  tribulations, 
 as  if  they  did  not  fear  and  fly  from  affliction,  or  were 
 not  sore  pressed  with  its  keen  blasts  when  they  are 
 overtaken  by  the  howling  tempest  of  adversity  ;  for 
 no  patience  would  result  from  such  trials,  if  they  did 
 not  feel  a  bitterness  ;  but  they  are  properly  said  to 
 glory,  because,  in  the  midst  of  their  grief  and  sor- 
 rows, they  experience  great  consolation,  which  they 
 consider  to  be  dispensed  by  the  hand  of  their  most 
 indulgent  Parent  for  good,  during  all  their  sufferings. 
 For  they  have  always  sufficient  ground  for  glorying, 
 where  their  salvation  is  promoted  and  advanced. 
 Hence,  therefore,  we  are  taught  the  design  of  our 
 tribulations,  if  we  are  desirous  to  be  considered  as  the 
 sons  of  God.  For  they  ought  to  accustom  us  to 
 patience ;  and,  if  this  is  not  accomplished,  our  vile- 
 ness  renders  the  work  of  God  again  ineffectual.  For 
 whence  does  he  prove  adversity  not  to  be  opposed  to 
 the  glory  of  the  pious,  but  because  by  their  patience 
 in  enduring  they  feel  the  assistance  of  God,  which 
 supports  and  confirms  their  hope?  It  is  certain, 
 therefore,  that  all  persons  who  do  not  learn  patience 
 are  making  a  bad  progress  in  the  divine  life.  Nor  do 
 the  complaints  of  the  saints  in  Scripture,  which  are 
 full  of  despair,  form  any  objection  against  this  view. 
 For,  occasionally  at  least,  God  so  presses  and  strait- 
 ens his  people,  as  scarcely  to  allow  them  a  breathing 
 time,  cr  the  remembrance  of  their  consolation  ;  but 
 in  a  moment  he  restores  those  to  life,  whom  he  had 
 almost  overwhelmed  in  the  darkness  of  death.   Thus 
 
TO    THE    ROMANS.  223 
 
 the  expression  of  Paul  (2  Cor.  iv.  8)  is  always  ful- 
 filled in  them — "  We  are  troubled  on  every  side,  yet 
 not  distressed  ;  we  are  perplexed,  but  not  in  despair; 
 persecuted,  but  not  forsaken  ;  cast  down,  but  not  de- 
 stroyed." Tribulation  worketh  patience — This  does 
 not  proceed  from  the  nature  of  tribulation,  by  which 
 we  see  a  large  portion  of  mankind  excited  to  rail 
 against,  and  even  to  -curse  God.  But  when  inward 
 meekness,  infused  by  the  Spirit  of  God,  and  comfort, 
 suggested  by  the  same,  have  succeeded  in  the  place 
 of  stubbornness  and  obstinacy,  tribulations,  which  in 
 the  obstinate  and  refractory  can  only  excite  indigna- 
 tion and  fretting,  become  the  instruments  of  gene- 
 rating patience  in  believers. 
 
 Patience,  experience — James,  in  a  similar  climax, 
 seems  to  follow  a  different  order,  for  he  says,  "  ex- 
 perience worketh  patience  ;"  but  these  two  apostles 
 may  be  reconciled  by  understanding  the  words  to  be 
 taken  in  a  different  meaning.  For  Paul  means  by  * 
 experience,  the  certain  protection  of  God  which  the 
 faithful  enjoy,  when,  confiding  in  his  assistance,  they 
 overcome  all  difiiculties.  They  experience,  indeed, 
 the  greatness  of  the  divine  power  as  long  as  they 
 continue  firm  in  bearing  with  patience  ;  which  aid, 
 according  to  his  promise,  will  always  be  present  with 
 his  people.  The  passage  in  James,  according  to  the 
 usual  acceptation  of  the  word  in  Scripture,  relates  to 
 tribulations,  because  God  proves  and  tries  his  servants 
 by  these  ;  and  hence  they  are  often  denominated  temp- 
 tations. With  respect  to  the  present  passage,  our  pro- 
 gress in  patience  is  such  as  becomes  the  character  of 
 a  Christian,  when  we  consider  our  perseverance  in 
 this  duty  to  arise  from  the  power  of  God,  and  thus 
 for  the  future  entertain  a  hope  that  we  shall  never 
 want  his  grace,  which  has  always  afforded  us  assist- 
 ance in  necessity.  Paul,  therefore,  subjoins,  that 
 hope  arises  from  experience,  because  we  are  ungrate- 
 
224  ON  Paul's  epistle 
 
 ful  after  receiving  benefits,  if  we  do  not  confirm  our 
 hope  for  the  future  by  calling  them  to  remembrance. 
 Hojye   maJceth   not  ashamed — Has  a    most  certain 
 effect  upon  our  salvation.     Hence,  we  are  evidently 
 tried  w^ith  afflictions  by  the  Lord  for  the  very  purx 
 pose  of  using  these  as  steps  to  promote  the  advance- 
 ment of  our  salvation.     Those  troubles,   therefore, 
 cannot  render  us  wretched,  which  in  their  own  way 
 are  the   supports  of  our  happiness.      He  has   thus 
 established  his  position,  that  the  pious  have  ground 
 for  glorying  in  the  midst  of  their  afflictions.     For 
 the  love  of  God — I  do  not  refer  to  the  last  word  only, 
 but  to  the  whole  of  the  preceding  sentence  ;   we  are, 
 I  say,  improved  by  tribulations  for  performing  the 
 duty  of  patience  ;  and  patience  affords  us  a  proof  of 
 the  divine  assistance  by  which  we  are  more  embold- 
 ened and  encouraged  to  hope ;   for  much  as  we  may 
 be  troubled  and  seem  wearied  out,  yet  w^e  cease  not 
 to  feel  the  divine  kindness  towards  us,  which  is  the 
 most  abundant  consolation,  and  much  greater  than 
 if  prosperity  attended  all  our  undertakings.     Since 
 as  what   appears   to   be  happiness  is  misery  itself, 
 when  the  wrath  and  oj^position  of  God  are  arrayed 
 against  us,  so  our  very  calamities  will  undoubtedly 
 terminate  in  prosperity  and  joyful    success,   if  our 
 heavenly  Father  be  propitious.      Since  all    things 
 must  be  subservient  to  the  will  of  our  Creator,  who, 
 according  to  his  fatherly  favour  towards  us,  as  Paul 
 again  repeats,  (chap,  viii.,)  orders  and  tempers  all  the 
 trials    of  the   cross  for    our    own   salvation.      This 
 knowledge  of  the  divine  love  towards  us  is  instilled 
 into  our  hearts  by  the  Spirit  of  God :   "  For  neither 
 eye  hath  seen,  nor  ear  heard,  nor  has  it  entered  into 
 the  heart  of  man  to  conceive,  the  blessings  God  hath 
 prepared  for  such  as  worship  him  ;"  the  Spirit  alone 
 can  reveal  these  things.     The  participle,  shed  abroad, 
 is  very  emphatic  ;  for  it  signifies,  that  the  revelation 
 
TO    THE    ROMANS.  225 
 
 of  divine  love  to  us  is  so  abundant  as  to  fill  our 
 hearts.  And  this  being  poured  forth  upon  every 
 part  of  our  character  and  feelings,  not  only  mitigates 
 our  sorrow  in  adversity,  but  sweetly  seasons  and 
 gives  a  loveliness  even  to  our  tribulations.  He  says, 
 also,  this  Spirit  is  bestowed  merely  by  the  gratuitous 
 goodness  of  God,  and  not  paid  as  a  recompense  to 
 our  merits.  Augustine  has  indeed  made  this  excellent 
 remark,  though  he  mistakes  in  explaining  the  love  of 
 God  in  an  active  sense,  as  if  we  endure  adversity 
 vsdth  constancy,  and  are  thus  confirmed  in  our  hope, 
 because,  being  regenerated  by  his  Spirit,  we  love 
 God.  This  is  a  pious  sentiment,  but  wholly  foreign 
 from  Paul's  view  of  the  passage.  For  love  is  here 
 taken  in  a  passive  sense,  and  the  apostle,  undoubt- 
 edly, teaches  us  that  the  real  genuine  fountain  of  all 
 charity  is  the  persuasion,  which  the  faithful  experi- 
 ence, of  the  love  entertained  by  God  for  them  ;  nor 
 are  they  merely  tinctured  in  a  slight  degree,  but  have 
 their  minds  completely  replenished  and  anointed  with 
 this  conviction. 
 
 6  For  when  we  were  yet  without  strength,  in  due 
 time  Christ  died  for  the  ungodly.  7  For  scarcely 
 for  a  righteous  man  will  one  die  ;  yet  peradventure 
 for  a  good  man  some  would  even  dare  to  die.  8  But 
 God  commendeth  his  love  toward  us,  in  that,  while 
 we  were  yet  sinners,  Christ  died  for  us.  9  Much 
 more  then,  being  now  justified  by  his  blood,  we  shall 
 be  saved  from  wrath  through  him. 
 
 For  when  we  were  yet  without  strength — I  could 
 not  allow  myself  to  translate  this  sentence  according 
 to  the  time  wherein  we  were  weakf  though  this  mean- 
 ing corresponds  more  with  my  own  view  of  the  pas- 
 sage.    The  argument  from  the  greater  to  the  less, 
 
226  ON  Paul's  epistle 
 
 which  will  be  afterwards  prosecuted  at  greater  length, 
 begins  here  ;  and  though  the  thread  of  the  discourse 
 is  not  very  distinctly  preserved,  yet  the  irregularity 
 of  the  structure  will  not  perplex  the  sense  of  the 
 whole.  If,  the  apostle  says,  Christ  pitied  the  wicked, 
 if  he  reconciled  his  enemies  to  the  Father,  and  ac- 
 complished all  this  by  virtue  of  his  death,  he  will 
 now,  -wdth  much  more  ease,  secure  the  salvation  of 
 such  as  are  justified,  and  preserve  in  grace  those  who 
 have  experienced  its  enjoyment ;  especially  as  the 
 power  of  the  endless  life  of  our  Saviour  is  now  added 
 to  his  death.  Some  understand  the  time  of  weak- 
 ness to  mean  the  period  when  Christ  first  began  to 
 be  manifested  to  the  world,  and  consider  men  to 
 have  been  called  weak  at  that  period,  because  they 
 resembled  children,  in  consequence  of  being  kept 
 under  the  tutelage  of  the  law.  This  passage,  in  my 
 opinion,  relates  to  every  individual  believer,  and 
 time  denotes  the  period  which  preceded  the  reconci- 
 liation of  the  saints  with  God.  For  we  are  born  the 
 children  of  wrath,  and  continue  under  that  curse 
 until  we  are  made  partakers  of  Christ.  He  calls 
 those  weak  who  are  a  mass  of  nothing  but  vice,  for, 
 in  this  same  verse,  he  denominates  them  ungodly. 
 Nor  is  this  a  novel  sense  of  the  term  weakness,  since 
 the  apostle  (1  Cor.  xii.  22)  calls  the  less  honourable 
 parts  of  the  body  weak,  and  (2  Cor.  x.  10)  his 
 bodily  presence  weak,  which  is  not  distinguished  for 
 dignity.  This  meaning  will  occur  more  frequently 
 a  little  farther  on.  Christ  died  for  the  wicked,  when 
 we  were  in  a  state  of  weakness,  and  by  no  means 
 worthy  or  fit  to  be  regarded  by  God,  because  faith 
 is  the  beginning  of  piety,  from  which  all  those,  for 
 whom  he  died,  were  alienated.  The  same  remark 
 applies  to  the  ancient  patriarchs,  who  obtained 
 righteousnes  before  the  death  of  Christ,  for  they 
 secured  this  benefit  from  his  death,  which  was  deter- 
 mined to  take  place  at  a  future  period. 
 
TO    THE    ROMANS.  22^ 
 
 For  scarcely  for  a  righteous  man — The  particle  for 
 must  be  taken  in  an  affirmative  or  declarative  sense, 
 and  the  following  is  the  meaning  of  the  apostle  : 
 "  It  is  a  very  rare  example  among  men  to  find  any 
 person  ready  to  die  for  the  just,  which,  however, 
 may  sometimes  happen.  Granting  this  occasionally 
 to  be  the  case,  none  will  ever  be  found  ready  to  die 
 for  the  wicked,  as  Christ  did."  The  comparison 
 heightens  the  greatness  of  the  blessing,  since  there 
 does  not  exist  among  mankind  such  an  example  of 
 benevolence  as  Christ  exhibited  on  our  account. 
 
 And  God  commends — I  translate  the  verb  confirms ; 
 for  the  object  of  the  apostle  is  not  to  excite  us  to 
 thankfulness,  but  to  establish  the  confidence  and 
 security  of  our  souls.  He  confirms,  therefore,  or, 
 in  other  words,  declares  his  love  towards  us  to  be 
 most  certain  and  firm,  because  he  had  not  spared 
 his  Son  Jesus  Christ  for  the  sake  of  the  wicked. 
 And  in  this  his  love  appears,  that,  not  induced  by 
 our  love,  he  first  loved  us  of  his  own  accord,  as 
 John  states,  John  iii.  16.  The  word  sinners,  as  in 
 many  other  places,  means  such  as  are  wholly  devoted 
 to  vice,  and  abandoned  to  sin.  (John  ix.  31  ;)  God 
 "  heareth  not  sinners,"  namely,  wicked  and  infamous 
 characters.  The  woman  who  was  a  sinner  (Luke 
 vii.  37)  implies  one  of  the  most  dissolute  habits. 
 The  following  antithetic  part  of  the  passage,  heing 
 justified  by  his  blood,  proves  this  more  clearly.  For 
 as  the  two  characters  are  opposed  to  each  other,  and 
 those  are  termed  justified,  who  are^reed  from  the 
 guilt  of  sin,  the  consequence  necessarily  follows,  that 
 sinners  mean  such  as  are  condemned  for  their 
 crimes.  This  is  the  sum  of  the  whole  :  "  If  Christ 
 hath  acquired  righteousness  for  sinners  by  his  death, 
 he  will  now  much  more  protect  them  when  justified 
 from  ruin  and  destruction."  And  in  this  latter  mem- 
 p2 
 
228  ON  Paul's  epistle 
 
 ber  of  the  sentence,  he  applies  to  his  doctrine  the 
 comparison  of  less  and  greater.  For  it  would  not 
 have  been  sufficient  that  Christ  had  once  secured  sal- 
 vation for  us,  unless  he  had  ensured  and  confirmed 
 the  same  to  the  very  last.  And  the  apostle  now 
 contends  we  have  no  cause  for  fearing  lest  Christ 
 break  off  and  leave  us  in  the  midst  of  our  course, 
 and  in  the  career  of  his  grace  ;  for  such  is  our  con- 
 dition, since  we  were  reconciled  by  him  to  the  Father, 
 that  he  is  desirous  to  exert  his  grace  towards  us  with 
 more  efficacy,  and  to  increase  it  every  day. 
 
 10  For  if,  when  we  were  enemies,  we  were  re- 
 conciled to  God  by  the  death  of  his  Son ;  much 
 more,  being  reconciled,  we  shall  be  saved  by  his 
 life. 
 
 The  former  opinion  is  here  explained  and  ampli- 
 fied, by  comparing  Christ's  life  and  death.  Christ 
 presented  himself  as  a  propitiatory  sacrifice  to  the 
 Father,  when  we  were  his  enemies.  We  are  now 
 made  friends  by  his  reconciliation ;  and  if  this  was 
 accomplished  by  his  death,  the  power  and  efficacy  of 
 his  life  will  be  much  greater.  We  have,  therefore, 
 ample  proofs  to  confirm  our  minds  in  the  confidence 
 of  our  salvation.  Christ,  by  his  death,  according  to 
 Paul,  reconciled  us  to  God,  because  he  was  an  ex- 
 piatory sacrifice  by  which  atonement  was  made  to 
 God  for  the  world,  as  I  have  shown  in  the  fourth 
 chapter.  The  apostle  seems  in  this  passage  to  con- 
 tradict himself,  for,  if  the  death  of  Christ  was  a  pledge 
 of  divine  love  towards  us,  the  consequence  neces- 
 sarily follows,  that  we  were  even  then  acceptable  to 
 him ;  but  he  now  says  we  were  his  enemies.  I  answer, 
 because  God  hates  sin,  we  also  are  hated  by  him  in 
 our  character  as  sinners  ;  but  he  ceases  to  hate  us, 
 forasmuch  as  he  adopts  us  into  the  body  of  Christ 
 
TO    THE    ROMANS.  229 
 
 by  his  secret  counsel.  Our  return  to  grace  is,  how- 
 ever, unknown  to  us,  until  we  attain  it  by  faith. 
 With  respect  to  ourselves,  therefore,  we  are  always 
 enemies  until  the  death  of  Christ  intercedes  to  make 
 God  propitious.  And  this  distinction,  by  which  we 
 are  regarded  in  a  two-fold  point  of  view,  demands 
 our  attention.  For  we  acknowledge  this  mercy  of 
 God  to  be  no  otherwise  gratuitous  than  by  its  being 
 evident  that  he  had  not  spared  his  only-begotten 
 Son,  for  he  loved  us  when  a  disagreement  existed 
 between  us  and  our  heavenly  Father.  Again,  we  do 
 not  sufficiently  feel  a  kindness  to  have  been  confer- 
 red upon  us  by  the  death  of  Christ,  unless  this  is 
 the  commencement  of  our  reconciliation  with  God,  so 
 as  to  be  convinced  that  our  heavenly  Preserver,  who 
 before  was  our  enemy,  has  become  propitious  since 
 the  expiation  was  accomplished.  When,  therefore, 
 the  death  of  Christ  is  assigned  as  the  cause  of  our 
 being  received  into  favour,  the  meaning  is,  that  the 
 guilt  to  which  we  were  otherwise  liable  has  been 
 removed. 
 
 11  And  not  only  50,  but  we  also  joy  in  God, 
 through  our  Lord  Jesus  Christ,  by  whom  we  have 
 now  received  the  atonement. 
 
 And  not  only  so — He  now  goes  to  the  highest 
 degree  of  boasting.  For  while  we  glory  in  God  as 
 ours,  every  blessing  which  our  imagination  can  con- 
 ceive, or  desire,  or  wish,  is  obtained  and  flows  from 
 this  fountain.  For  God  is  not  only  the  highest  of  all 
 our  blessings,  but  he  contains  also  in  himself  the  sum 
 and  substance,  as  well  as  all  the  individual  and  con- 
 stituent parts  of  happiness,  and  he  is  made  ours  by 
 Christ.  We  have,  therefore,  attained  such  a  point 
 by  the  blessing  of  faith,   as  to  possess  every  thing 
 
230  ON  Paul's  epistle 
 
 necessary  for  our  felicity.  Nor  does  he  frequently 
 inculcate  reconciliation  without  a  cause  :  that,  first,  we 
 may  learn  to  keep  our  eyes  fixed  upon  the  death  of 
 Christ,  whenever  our  personal  salvation  is  concerned  ; 
 and,  in  the  second  place,  know  that  our  confidence 
 is  to  be  placed  in  nothing  else  than  the  expiation  of 
 our  sins. 
 
 12  Wherefore,  as  by  one  man  sin  entered  into  the 
 world,  and  death  by  sin ;  and  so  death  passed  upon 
 all  men,  for  that  all  have  sinned :  13  (For  until  the 
 law  sin  was  in  the  world :  but  sin  is  not  imputed 
 when  there  is  no  law.  14  Nevertheless  death 
 reigned  from  Adam  to  Moses,  even  over  them  that 
 had  not  sinned  after  the  similitude  of  Adam's  trans- 
 gression, who  is  the  figure  of  him  that  was  to  come. 
 
 Wherefore f  as — He  now  begins  to  enlarge  the 
 same  doctrine  by  comparing  two  contrary  subjects. 
 For  if  the  object  of  Christ's  coming  was  to  redeem  us 
 from  the  ruin  into  which  Adam  had  fallen,  and 
 hurled  all  his  posterity  headlong,  as  well  as  himself, 
 we  cannot  more  distinctly  perceive  our  possessions 
 in  Christ  than  by  a  clear  proof  of  our  loss  in  Adam, 
 though  the  comparison  is  not  in  every  respect  similar. 
 On  this  account  Paul  subjoins  a  correction,  as  will 
 appear  in  its  proper  plade,  and  we  will  also  point 
 out  the  difference  in  this  comparison.  This  reason- 
 ing is  rendered  in  some  measure  obscure,  for  want 
 of  connexion,  since  the  second  part  in  the  compa- 
 rison, which  corresponds  to  the  first,  is  not  ex- 
 pressed. We  will  study  to  make  both  plain  by  our 
 remarks  on  the  passage.  Sin  enUred  into  the  world 
 — Observe  the  order  followed  by  Pauh^or  he  says 
 sin  prececled,  which  was  followed  by  deathr    Some 
 
TO    THE    ROMANS.  231 
 
 contend  our  ruin  to  be  effected  in  such  a  manner  by 
 the  sin  of  Adam,  that  we  perish,  not  from  any  fault 
 of  our  own,  but  merely  because  our  first  father  had, 
 as  it  were,  sinned  for  us.  PaidjJioweYer^expressly 
 affirms  that  sin  is  propagated  to  all  those  who  suffer 
 punishment  on  its  account.  And  the  apostle  presses 
 this  stin  closer,  when  shortly  after  he  assigns  a  rea- 
 son why  all  the  posterity  of  Adam  is  sub_[ect  to  the 
 power  of  death,  nanreTy,l)e"cause  we  have  a^^^^ 
 To  sin,  therefore^  Ts  to  be  corrupt  and  vicious,  for 
 the  natural  depravity  which  we  bring  from  our 
 mother's  womb,  though  it  does  not  so  soon  produce 
 its  effects,  is  still,  however,  sin  in  the  presence  of  the 
 Lord,  and  deserves  his  punishment.  This  is  what 
 divines  call  original  sin.  For  as  Adam,  at  his  first 
 creation,  had  received  the  gifts  of  divine  grace  for 
 his  posterity,  as  well  as  himself,  so  on  departing  from 
 the  Lord  he  corrupted,  vitiated,  depraved,  ruined  our 
 nature  in  himself ;  for  being  deprived  of  the  image  of 
 God,  he  could  only  produce  a  seed  resembling  him- 
 self. We  have,  therefore,  all  sinned,  because  we  are 
 all  imbued  with  natural  corruption;  on  which  ac- 
 count we  are  wicked  and  perverse.  For  the^Pela,- 
 gians  formerly  endeavoured  to  avoid  the  force  of  the 
 language  of  Faur,n5ynBnvoIously  supposing  siiTtonSe 
 diffused  'by^fniTtatron'irom'AHam  To jthe  whole  race, 
 sinceT'accofding'Tofhis  stateme^  Christ  would  only 
 be  an^xamplej  not  a  cause^^right^  The 
 
 inference  is  also  plain  that  the  apostle  does  not  treat 
 of  actual  sin,  for  if  every  person  was  the  cause  of  his 
 own  guilt,  why  should  Paul  compare  Adam  with 
 Christ?  It  follows,  therefore,  that  our  depravity  here 
 alluded  to  is  innate  and  hereditary. 
 
 Until  ^/i'e  iaM^^P^l]ll^  anticipates  an  objection  by 
 this  parenthesis,  for  since  there  does  not  appear  to 
 be  transgression  without  the  law,  it  might  be  doubted 
 whether  sin  existed  before  the  law.     There  could  be 
 
232  ON  Paul's  epistle 
 
 no  doubt  of  its  existing  after  that  period,  and  the 
 only  difficulty  was  concerning  the  time  preceding  the 
 law.  Paul,  therefore,  answers,  though  God  had 
 never  passed  sentence  by  a  written  law,  the  human 
 race  would  still  have  been  cursed,  even  from  the 
 womb.  Such  characters  as  spent  a  wicked  and 
 abandoned  life,  before  the  law  was  promulgated, 
 could  by  no  means  be  freed  from  the  condemnation 
 of  sin,  for  there  was  always  a  God  to  whom  worship 
 was  due,  and  there  always  existed  some  rule  and 
 standard  of  righteousness.  This  plain  and  clear 
 explanation  affords,  of  itself,  a  sufficient  answer  to 
 contrary  interpretations.  But  sin  is  not  imputed — 
 We  slumber,  as  it  were,  over  our  sins,  if  not  rebuked 
 by  the  law.  And  though  we  are  acquainted  with 
 our  evil  actions,  yet  we  bury  to  the  utmost  of  our 
 power,  or  at  least  destroy,  by  sudden  oblivion,  the 
 knowledge  of  sin,  which  intrudes  itself  upon  our 
 notice ;  while  the  law  convicts,  rebukes,  and,  as  it 
 were,  rouses  us,  by  chiding  our  conduct,  that  we 
 may  afterward  return  and  reflect  upon  God's 
 judgments.  The  apostle,  therefore,  intimates  the 
 perverse  character  of  men  to  be  so  great,  as  to  in- 
 dulge in  sin  with  security  and  pleasure,  when  not 
 ex:cited  by  the  law,  and  to  lay  aside,  in  a  great 
 measure,  all  distinction  between  virtue  and  vice,  as 
 if  God  would  never  summon  them  before  his  judg- 
 ment-seat. The  punishment  of  Cain,  the  destruc- 
 tion of  the  whole  world  by  the  deluge,  the  burning 
 of  Sodom,  the  punishment  inflicted  on  Pharaoh  and 
 Abimelech  on  account  of  Abraham,  and  finally  the 
 plagues  of  Egypt,  clearly  prove  that  crimes  were 
 imputed  to  men  by  God.  The  numerous  com- 
 plaints and  expostulations  by  which  men  accuse 
 each  other  of  iniquity,  and  the  various  apologies, 
 for  the  purpose  of  exculpating  with  care  and 
 zeal   their   own  conduct,  clearly  prove  the  mutual 
 
TO    THE    ROMANS.  233 
 
 imputation    of    crime    and  vice    in    human   trans- 
 actions.    There   are,  finally,   frequent  examples  to 
 convince  every  individual  of  his  own  consciousness 
 of  good  and  evil ;  but,  in  general,  persons  so  connive 
 at  their  own  evil  actions,  as   to  impute  no  sins  to 
 themselves  unless  by  compulsion.     When,  therefore, 
 Paul  asserts  that  sin  is  not  imputed  without  law,  he 
 speaks  comparatively,    since  men   sink   down   into 
 sloth  and  indolence,  where   they  are  not  goaded  on 
 to  action  by   the  law.      Paul  has  introduced  this 
 opinion  with  much  prudence,   that  the  Jews  might 
 hence  become  better  acquainted  with   the   heinous 
 guilt  of  such  as  are  openly  condemned  by  the  law. 
 For  if  persons,  never  cited  by  God  as  guilty  before 
 his  tribunal,  were  not  acquitted  from  punishment, 
 what  shall  become  of  the  Jews  to  whom  the  law,   as 
 a  herald,  proclaims  their  guilt,  nay,  denounces  judg- 
 ment ?     Another  reason  why  the  apostle  expressly 
 says  sin  had  reigned  before  the  law,  without  being 
 imputed,  is  to  acquaint  us  with  this  truth, — that  the 
 cause  of  death  does  not  arise  from  the  law,  but  is 
 only  pointed  out  by  it.     He  declares,  therefore,  that 
 all  had  been  miserably  ruined  immediately  after  the 
 fall  of  Adam,    although  death  had  finally  been  dis- 
 closed by  the  law.     It  will  suit  the  context  better  to 
 translate  the  adversative  particle  although,   and  the 
 sense  is  as  follows  :  "  Let  men  indulge  in  sin  as  they 
 choose,  they  will  never  be  able  to  escape  the  judg- 
 ment of  God,  although  they  are  not  convicted  by  the 
 law." 
 
 Death  reigned  from  Adam — Paul  explains,  with 
 greater  clearness,  that  the  licentious  and  abandoned 
 security  with  which  mankind  from  Adam  to  the 
 promulgation  of  the  law,  having  bid  adieu  to  every 
 distinction  between  virtue  and  vice,  revelled  in  sin, 
 was  of  no  avail  in  rescuing  them  from  its  curse. 
 Although  the  very  remembrance  of  sin   had  been 
 
234  ON  Paul's  epistle 
 
 obliterated  without  the  admonition  of  the  law,  it 
 still  continued  to  flourish  with  vigour,  and  drag  its 
 votaries  to  trial  and  condemnation.  Wherefore  death 
 also  then  reigned,  because  the  judgment  of  God 
 could  not  be  destroyed  by  man's  blindness  and  hard- 
 ness of  heart.  Even  over  those  who  had  not — 
 Although  this  passage  is  generally  understood  of 
 little  children,  who,  without  being  guilty  of  any  actual 
 transgression,  perish  from  original  sin,  yet  I  prefer 
 to  interpret  it  generally  of  those  who  have  sinned 
 without  law.  For  this  sentence  must  be  joined  with 
 the  preceding  words,  where  it  was  said,  sin  was  not 
 imputed  where  there  ^\as  no  law.  They  did  not, 
 therefore,  sin  after  the  similitude  of  Adam's  trans- 
 gression ;  because  they  had  not,  as  their  first  father, 
 the  will  of  God  revealed  to  them  by  a  certain  oracle 
 from  heaven.  For  the  Lord  had  forbidden  Adam  to 
 touch  the  fruit  of  the  tree  of  the  knowledge  of  good 
 and  evil ;  the  testimony  of  conscience  was  the  only 
 command  given  them.  The  apostle,  therefore,  was 
 desirous  to  give  a  hint  that  this  difference  between 
 Adam  and  his  posterity  could  not  free  them  from 
 condemnation.  This  universal  catalogue  may  also 
 include  infants.  Who  is  the  figure  of  him  that  was  to 
 come — This  sentence  is  given  instead  of  the  other 
 part  of  the  comparison,  which  he  has  omitted,  and  it 
 must  be  supplied  in  the  following  manner  :  "  As  by 
 one  man  sin  entered  into  the  world,  and  death  by 
 sin,  so  righteousness  returned  by  one  man,  and  life 
 by  righteousness."  We  need  not  be  surprised  at  his 
 calling  Adam  a  type  o7  Christ,  for  some  similitude 
 is  atways~"^parent  even  in  subjects  thB^xnost  con- 
 trary^ Since,  therefore,  as  we  are  all  ruined  by  the 
 siiToFAdam,  so  we  are  repaired  by  the7righteous- 
 ness~or  Christ,  Adam  is  not  improperly  called  a 
 type  of^the  IVIessiah.  Observe,  also,  that  Adam  is 
 not  called  a  figure  of  sin,  and  Christ  of  righteous- 
 
TO    THE    ROMANS.  285 
 
 ness,  as  if  they  led  us  in  the  way  only  by  their  ex- 
 ample ;  but  one  of  them  is  compared  with  the  other, 
 that  we  may  not  fall  into  the  foolish  imagination 
 and  ruinous  error  of  Origen.  For  he  disputes,  in  a 
 philosophical  and  profane  manner,  concerning  the 
 corruption  of  the  human  race  ;  and  not  only  weak- 
 ens, but  almost  entirely  destroys  the  grace  of  Christ. 
 No  excuse,  therefore,  can  be  made  for  Erasmus, 
 who  labours  too  much  in  framing  an  apology  for  so 
 gross  and  daring  an  opinion. 
 
 1 5  But  not  as  the  offence,  so  also  is  the  free  gift. 
 For  if,  through  the  offence  of  one,  many  be  dead ; 
 much  more  the  grace  of  God,  and  the  gift  by  grace, 
 which  is  by  one  man,  Jesus  Christ,  hath  abounded 
 unto  many. 
 
 But  not  as  the  offence — The  apostle,  in  correcting 
 his  comparisons  between  Christ  and  Adam,  does  not 
 consider  so  minutely  the  distinctions  by  which  they 
 are  characterized,  as  he  opposes  the  errors  into  which 
 his  readers  might  be  apt  to  fall.  We  will  supply 
 what  is  wanting  to  complete  the  explanation.  The 
 apostle,  in  his  frequent  repetitions  of  the  difference 
 between  Christ  and  Adam,  always  preserves  some 
 opposition,  or  writes  elliptically  :  these  imperfections 
 in  the  language  of  our  author  weaken  in  no  measure 
 the  majesty  of  that  heavenly  wisdom  which  has  been 
 communicated  to  us  by  his  writings.  Nay,  the  sin- 
 gular providence  of  God  has  determined  to  make 
 us  acquainted  with  these  deep  mysteries  by  means 
 of  a  low  and  contemptible  style,  that  our  faith  might 
 not  depend  upon  the  power  of  human  eloquence, 
 but  upon  the  alone  efficacy  of  the  Spirit.  He  does 
 not  as  yet  expressly  state  here  the  reason  why  he 
 corrects  his  comparison  ;  but  he  simply  informs  us 
 
23G  ON  Paul's  epistle 
 
 that  the  grace  acquired  by  Christ  is  more  extensive, 
 and  of  greater  compass,  than  the  condemnation  con- 
 tracted by  the  first  man.  I  know  not  whether  all 
 my  readers  will  agree  in  opinion  with  such  commen- 
 tators as  consider  the  apostle  to  establish  his  proofs 
 by  argument.  No  objection  can  be  formed  against  the 
 conclusiveness  of  the  following  inference  :  "  If  the 
 fall  of  Adam  availed  so  much  for  the  destruction  of 
 many,  the  grace  of  God  will  be  much  more  effica- 
 cious for  the  blessing  of  many,  since  it  is  confessed 
 that  Christ  is  much  more  powerful  to  save  than  Adam 
 to  destroy."  I  leave  it  to  my  readers  to  choose  either 
 of  the  interpretations  they  prefer,  since  it  is  impos- 
 sible to  refute  the  opinion  of  those  who  consider  the 
 apostle  not  to  pursue,  in  this  passage,  a  chain  of 
 reasoning.  It  is,  however,  probable  that  Paul  simply 
 corrected,  or  rendered  more  accurate  by  his  excep- 
 tion, the  comparison  which  he  has  instituted  between 
 Adam  and  Christ,  because  none  can  consider  any 
 inference  to  be  contained  in  the  following  passage, 
 which  is  treated  in  the  same  manner.  Paul,  it  is  to 
 be  observed,  does  not  draw  a  comparison  between 
 the  number  ruined  by  Adam  and  saved  by  Christ, 
 for  he  is  not  speaking  of  the  whole  body  of  mankind, 
 but  he  argues,  that  as  the  sin  of  Adam  had  involved 
 many  in  ruin,  so  the  righteousness  of  Christ  would  be 
 of  no  less  avail  for  the  salvation  of  many.  The  apostle 
 says,  we  perished  hy  the  offence  of  one,  because  cor- 
 ruption was  transferred  from  Adam  to  us  his  de- 
 scendants. For  our  ruin  is  not  so  effected  by  Adam's 
 guilt  as  to  leave  us  without  blame ;  but  Paul  assigns 
 our  ruin  to  Adam,  because  his  sin  was  the  cause  of 
 ours.  I  call  it  our  sin,  which  is  natural  to  us,  and 
 with  which  we  are  born.  The  grace  of  God,  and  the 
 gift  hy  grace — Grace  is  properly  opposed  to  offence  ; 
 the  gift  which  proceeds  from  grace  is  contrasted  with 
 death.    Grace,  therefore,  signifies  the  mere  goodness, 
 
TO    THE    ROMANS.  237 
 
 or  the  gratuitous  love  of  Jehovah,  an  example  of 
 which  was  afforded  us  in  Christ  to  succour  and  relieve 
 our  misery.  And  the  gift  is  the  fruit  of  mercy, 
 which  has  extended  to  us,  namely,  reconciliation, 
 whereby  we  have  attained  life  and  salvation,  righte- 
 ousness, newness  of  life,  and  every  thing  of  a  simi- 
 lar nature.  This  shows  the  ignorant  and  bungling 
 definition  of  grace  given  by  the  schoolmen,  who 
 determine  it  to  be  merely  a  quality  infused  into  the 
 hearts  of  men ;  for  grace  is  properly  in  God,  the 
 effect  of  grace  exists  in  ourselves.  And  Paul  says, 
 it  was  of  the  one  man  Christ,  because  the  Father 
 made  him  the  fountain  from  whose  fulness  all  may 
 draw  their  supplies.  He  thus  teaches  us  that  not  a 
 drop  of  life  can  be  found  out  of  Christ,  and  the 
 transferring  of  his  own  abundance  into  us  believers, 
 is  the  only  remedy  for  our  want  and  poverty. 
 
 16  And  not  as  it  was  by  one  that  sinned,  so  is 
 the  gift :  for  the  judgment  was  by  one  to  condem- 
 nation ;  but  the  free  gift  is  of  many  offences  unto 
 justification. 
 
 This  is  the  reason  of  his  particular  correction  of 
 the  comparison  between  Adam  and  Christ,  that 
 guiltiness  prevailed  from  one  offence  to  the  condem- 
 nation of  us  all ;  but  grace,  or  rather  the  gratuitous 
 gift,  is  sufficiently  efficacious  to  justify  us  from 
 many  offences.  For  it  is  the  declaration  of  the  fol- 
 lowing sentence,  because  he  had  not  yet  stated  how, 
 or  in  what  respect,  Christ  surpasses  Adam.  The 
 correctness  of  this  distinction  between  Christ  and 
 Adam  having  been  granted,  we  clearly  see  the  im- 
 piety of  those  sentiments,  which  state  that  we  reco- 
 vered nothing  else  in  Christ  except  our  liberation 
 from  original  sin,  or  corruption  contracted  by  Adam. 
 
238  ON  Paul's  epistle 
 
 The  numerous  offences,  from  which  the  apostle  tes- 
 tifies we  are  purified  by  the  blessing  of  Christ,  do  not 
 merely  include  our  transgressions  before  baptism, 
 but  the  new  guilt  daily  contracted  by  the  sins  of 
 believers,  which  would  deservedly  subject  them  to 
 condemnation,  unless  the  divine  grace  afibrded  them 
 constant  relief.  When  the  gift  is  contrasted  with 
 judgment,  the  latter  implies  unrelenting  rigour ;  the 
 former  gratuitous  pardon  ;  for  condemnation  results 
 from  rigid  judgment ;  absolution,  from  free  pardon :  or, 
 which  amounts  to  the  same  thing,  if  God  deals  with 
 us  according  to  our  deserts,  we  are  all  involved  in 
 one  common  ruin,  but  we  are  freely  and  gratuitously 
 justified  by  our  infinite  Sovereign  in  Christ. 
 
 17  For  if  by  one  man's  offence  death  reigned  by 
 one ;  much  more  they  which  receive  abundance  of 
 grace,  and  of  the  gift  of  righteousness,  shall  reign  in 
 life  by  one,  Jesus  Christ.) 
 
 For  if  hy  the  offence  of  one — He  again  subjoins  a 
 general  correction  of  his  comparison,  on  which  he 
 more  fully  insists ;  for  he  designs  not  to  follow  out 
 the  consideration  of  every  particular,  but  to  deter- 
 mine the  chief  sum  of  the  whole  matter.  He  had 
 before  declared  that  the  power  of  grace  had  been 
 more  abundant  than  transgression,  and,  on  this 
 ground,  comforts  and  confirms  believers,  while  he 
 encourages  and  exhorts  them  to  reflect  on  the  kind- 
 ness of  God.  For  the  earnestness  of  his  repetitions 
 proceeds  from  a  desire  that  grace  should  be  cele- 
 brated according  to  its  dignity  ;  that  men  should  be 
 withdrawn  from  a  confidence  in  themselves,  and  led 
 to  place  unbounded  reliance  upon  Christ ;  and  that, 
 after  we  have  become  partakers  of  his  grace,  we  may 
 enjoy  full  and  complete  security,  which  is  finally  the 
 
TO    THE    ROMANS.  239 
 
 spring  and  foundation  of  our  gratitude.  The  fol- 
 lowing is  the  sum  of  the  whole  : — "  Since  Christ  sur- 
 passes Adam,  the  sin  of  the  latter  is  overcome  by  the 
 righteousness  of  the  former  ;  the  curse  of  the  latter 
 is  overwhelmed  and  sunk  in  the  grace  of  the  former ; 
 the  life  of  Christ  swallows  up  the  death  which 
 derived  its  commencement  from  our  first  parent." 
 Neither,  indeed,  do  the  different  parts  of  this  compa- 
 rison mutually  correspond  with  each  other,  for  Paul 
 ought  to  have  stated  that  the  blessing  of  life  reigns 
 and  flourishes  more  by  the  abundance  of  grace ; 
 instead  of  which,  he  says  that  the  righteous  shall 
 reign  in  life  :  the  sense,  however,  is  the  same,  "  for 
 the  kingdom  of  the  faithful  in  life,  is  also  the  reign 
 of  life  in  believers."  It  is  also  of  importance  to 
 point  out  here  two  distinctions  between  Christ  and 
 Adam,  which  the  apostle  omitted,  not  as  if  he  consi- 
 dered them  unworthy  of  his  attention,  but  because 
 their  enumeration  had  no  relation  to  his  present  argu- 
 ment. The  first  is,  that  Adam's  sin  does  not  con- 
 demn us  by  imputation  alone,  as  if  we  were  punished 
 for  the  sin  of  another ;  but  his  punishment  is  there- 
 fore inflicted  upon  us  because  we  are  guilty  of  trans- 
 gression, since  our  nature,  being  corrupted  in  Adam, 
 is  bound  under  the  guilt  of  iniquity  in  the  sight 
 of  God.  But  Christ's  righteousness  restores  us  to 
 salvation  by  another  method,  which  is  not  ac- 
 cepted of  God  because  it  is  within  us ;  but  the 
 bounty  of  the  Father  makes  us  possess  Christ 
 himself,  who  is  bestowed  upon  us  with  all  his 
 blessings.  The  gift  of  righteousness,  therefore,  does 
 not  signify  a  quality  with  which  God  endues  us, 
 according  to  the  vain  interpretation  of  some,  but 
 the  gratuitous  imputation  of  righteousness  ;  for  the 
 apostle  explains  what  he  meant  by  the  word  grace. 
 The  other  distinction  is,  that  Christ's  benefit  does  not 
 extend  to  all  men,  as  Adam  involved  his  whole  race  in 
 
240  ON    PAUL  S    EPISTLE 
 
 condemnation.  And  the  reason  is  evident ;  for  since 
 the  curse  we  receive  from  Adam  is  derived  by  nature 
 from  him  to  us,  we  need  not  be  surprised  at  its  em- 
 bracing the  whole  mass  of  mankind,  while  we  cannot 
 become  partakers  of  the  grace  of  Christ,  unless  we 
 are  ingrafted  into  him  by  faith.  The  mere  partici- 
 pation of  human  nature  is  therefore  sufficient  to 
 entail  the  wretched  inheritance  of  sin,  for  it  resides 
 in  flesh  and  blood ;  but  faith  is  necessary  to  entitle 
 us  to  the  righteousness  of  Christ,  since  believers 
 only  can  be  made  partakers  of  so  great  a  blessing. 
 It  is  communicated  in  a  peculiar  way  to  infants,  for 
 they  have  the  right  of  adoption  in  the  covenant,  by 
 which  they  enter  into  communion  with  Christ.  I 
 speak  of  the  children  of  the  pious,  to  whom  the  pro- 
 mise of  grace  is  directed,  for  others  are  by  no  means 
 exempted  from  the  common  lot. 
 
 18  Therefore,  as  by  the  offence  of  one  judgment 
 came  upon  all  men  to  condemnation  ;  even  so  by  the 
 righteousness  of  one  the  free  gift  came  upon  all  men 
 unto  justification  of  life. 
 
 The  passage  is  defective,  which  will  be  rendered 
 complete  by  reading  the  words  condemnation  and 
 justification  in  the  nominative,  so  as  to  supply  the 
 full  and  entire  sense.  This  also  forms  the  conclu- 
 sion of  the  preceding  general  comparison,  for  he 
 omits  mentioning  the  inserted  correction,  and  com- 
 pletes the  similitude,  "  ashy  the  offence  of  one  we  were 
 rendered  sinners,  so  the  righteousness  of  Christ  has 
 sufficient  power  to  justify  us."  The  Greek  word  which 
 he  uses  in  this  place  for  righteousness,  does  not  signify 
 that  he  was  privately  righteous  on  his  own  account ; 
 but  its  meaning  is  more  extensive,  and  implies  the 
 enriching  of  believers  by  the  gift  conferred  upon  the 
 
TO    THE    ROMANS.  241 
 
 Redeemer.  Paul  makes  grace  common  to  all,  be- 
 cause it  is  proposed  and  declared  to  all,  but  in  reality 
 not  extended  to  all ;  for  though  Christ  suffered 
 for  the  sins  of  the  whole  world,  and,  by  the  kind- 
 ness of  God,  is  oftered  indifferently  to  all,  yet  he  is 
 not  apprehended  and  laid  hold  of  by  all  mankind. 
 The  two  words  judgment  and  grace,  which  he  lately 
 used,  might  be  repeated  in  this  sense  :  "  As  by  the 
 judgment  of  God  the  sin  of  one  was  conveyed  by 
 descent  to  the  condemnation  of  many,  so  grace 
 will  have  strength,  and  energy,  for  the  justifica- 
 tion of  many."  Justification  of  life,  in  my  opinion, 
 conveys  the  idea  of  absolution,  which  restores  life  to 
 us,  as  if  he  had  said  life-giving.  For  our  hope  of 
 salvation  springs  from  God  being  propitious,  and 
 we  cannot  be  accepted  by  him  unless  we  are  righte- 
 ous.     Life,  therefore,  flows  from  justification. 
 
 19  For  as  by  one  man's  disobedience  many  were 
 made  sinners  ;  so  by  the  obedience  of  one  shall 
 many  be  made  righteous. 
 
 This  is  not  tautology,  but  the  necessary  declara- 
 tion of  the  important  truth,  that  the  offence  of 
 one  man  proves  us  so  sunk  in  guilt,  that  we  cannot 
 be  innocent.  He  had  before  said  that  we  were  con- 
 demned ;  but  to  prevent  us  from  daring  to  claim  in- 
 nocence as  our  own,  he  determined  also  to  subjoin 
 the  universal  condemnation  of  every  individual  of 
 the  human  race,  because  he  is  a  sinner.  When  he 
 afterwards  declares  that  we  are  made  righteous  by  the 
 obedience  of  Christ,  we  hence  infer  that  Christ  has 
 procured  righteousness  for  us,  because  he  has  satis- 
 fied his  Father.  Hence  it  follows  that  righteous- 
 ness exists  in  Christ  as  a  quality,  but  what  is  his 
 peculiar  property  is  considered  as  bestowed  on  us 
 believers.     He  explains  also  what  he  means  by  the 
 
 Q 
 
242  ON  Paul's  epistle 
 
 righteousness  of  Christ,  when  he  denominates  it 
 obedience  ;  where  we  may  observe,  that  absolute 
 obedience  to  the  law  in  all  its  parts,  not  merely- 
 some  of  its  precepts,  can  alone  entitle  us  to  stand 
 before  the  joresence  of  God,  if  we  wish  to  be  justi- 
 fied by  works.  For  if  a  righteous  person  has  fallen, 
 all  his  former  righteousnesses  are  not  remembered. 
 We  may  hence  learn  the  folly  of  such  self-formed 
 plans,  as  men  contrive  to  force  upon  God,  for  the 
 purpose  of  satisfying  his  eternal  justice.  For  we 
 never  adopt  a  true  method  of  worshipping  the  Su- 
 preme Being  until  we  follow  his  precepts,  and  yield 
 obedience  to  his  word.  May  the  confidence  of  such, 
 as  arrogantly  claim  for  themselves  righteousness  by 
 works,  cease  for  ever,  for  nothing  except  a  full  and 
 entire  observance  of  the  law,  which  it  is  certain  no 
 human  being  can  perform,  entitles  any  one  to  enter- 
 tain so  vain  an  expectation.  We  hence  also  infer, 
 how  great  is  the  folly  of  those  boasters  to  God  of 
 works  of  their  own  invention,  which  are  held  by  the 
 Judge  in  no  higher  esteem  than  the  vilest  ordure. 
 For  obedience  is  better  than  sacrifice. 
 
 20  Moreover,  the  law  entered,  that  the  offence 
 might  abound :  but  where  sin  abounded,  grace  did 
 much  more  abound  :  21  That  as  sin  hath  reigned 
 unto  death,  even  so  might  grace  reign  through 
 righteousness  unto  eternal  life,  by  Jesus  Christ  our 
 Lord. 
 
 ■  Moreover,  the  law  entered — This  question  depends 
 on  his  former  observation,  that  sin  existed  before  the 
 giving  of  the  law  ;  for  after  making  this  statement, 
 he  immediately  added,  ivhat  then  serveth  the  law  ? 
 This  difficulty,  therefore,  required  to  be  solved ;  but 
 as  he  had  then  no  opportunity  for  a  longer  digres- 
 
TO    THE    ROMANS.  248 
 
 sion,  he  deferred  the  consideration  of  it  until  he 
 came  to  this  place,  and  he  now  shows,  in  passing,  the 
 law  to  have  entered  that  the  offence  might  abound. 
 Neither  does  he  state  the  whole  office  and  use  of  the 
 law,  but  treats  only  of  one  part,  which  suited  his 
 present  purpose.  For  he  points  out  the  necessity  he 
 was  under  of  disclosing  more  fully  to  mankind  their 
 ruin,  that  he  might  have  an  opportunity  afforded 
 for  disjDlaying  the  grace  of  God.  Men,  indeed,  were 
 shipwrecked  before  the  law ;  but  as  they  conceived 
 themselves  to  be  swimming  even  in  their  very  ruin, 
 they  were  plunged  into  the  vast  abyss,  that  their 
 deliverance  might  be  more  striking,  when  they  emerge, 
 contrary  to  all  human  expectation,  from  such  an 
 awful  state.  And  there  was  no  absurdity  in  the  law, 
 being  in  some  measure  passed  for  this  very  reason, 
 that  it  might  twice  condemn  men,  whose  condemna- 
 tion had  once  been  sealed  ;  for  nothing  is  more  just 
 than  by  every  possible  means  to  bring  the  human 
 race,  nay,  drag  them,  when  convicted,  to  have  a  sense 
 of  their  own  sins  and  wickedness.  That  the  offence 
 might  abound — The  general  method  of  explaining 
 this  passage,  since  the  time  of  Augustine,  is  well 
 known, — that  men's  lusts  are  more  irritated  when 
 restrained  by  the  barriers  of  the  law,  for  it  is  a 
 natural  propensity  in  man  to  oppose  what  is  for- 
 bidden. I  consider  no  other  abounding  to  be  meant 
 in  this  passage  but  that  of  knowledge  and  obsti- 
 nacy. For  sin  is  so  placed,  by  the  law,  before  the 
 eyes  and  attention  of  mankind,  that  they  are  con- 
 stantly compelled  to  behold  themselves  prepared  for 
 condemnation.  Sin,  which  men  would  otherwise 
 reject,  despise,  and  neglect,  in  this  way  takes  pos- 
 session of  the  conscience.  Besides,  the  person  who 
 before  simply  overstepped  the  bounds  of  righteous- 
 ness, becomes,  when  the  law  has  been  once  appointed, 
 q2 
 
244  ON    PAUL  S    EPISTLE 
 
 a  despiser  of  divine  power  and  authority,  by  which 
 he  was  made  acquainted  with  the  will  of  the  Lord 
 of  Hosts,  and  tramples  upon  it  by  his  own  unbridled 
 passion.  An  increase  of  sin  by  the  law  is  the  neces- 
 sary result  of  such  conduct,  because  the  authority  of 
 the  Lawgiver  is  then  despised,  and  his  majesty  im- 
 paired. Grace  did  much  more  abound — Grace  came 
 to  the  relief  of  mankind,  after  sin  had  long  held 
 them  plunged  under  its  power  ;  for  Paul  teaches  us 
 that  the  greatness  and  extent  of  grace  are,  therefore, 
 more  strikingly  illustrated,  because  it  is  poured  out 
 in  so  copious  a  manner  during  the  abounding  of  sin, 
 as  not  only  to  overcome,  but  even  to  absorb  the 
 overflowing  deluge  of  iniquity.  From  this  we  may 
 learn,  that  condemnation  is  not  set  before  us  in  the 
 law  for  the  purpose  of  making  us  continue  under  its 
 power,  but  to  advance  us,  after  we  have  become 
 intimately  acquainted  with  our  misery,  to  the  enjoy- 
 ment of  Christ,  who  is  sent  to  be  a  physician  to  the 
 sick,  a  deliverer  of  captives,  a  comforter  to  the  af- 
 flicted, and  an  avenger  of  the  oppressed.  (Isa.  Ixi.  1.) 
 That  as  sin  reigned — As  sin  is  called  the  sting  of 
 death,  because  death  has  no  other  power  against  man 
 except  on  account  of  sin,  so  this  last  is  said  to 
 exert  its  power  by  death.  In  the  latter  sentence  the 
 order  of  the  words  is  designedly  confused.  If  the 
 apostle  had  used  the  expression,  "  that  righteousness 
 may  reign  by  Christ,"  he  would  only  have  contrasted 
 righteousness  with  sin;  but  not  satisfied  with  this 
 opposition,  he  adds  grace,  with  a  view  to  fix  more 
 indelibly  on  the  memory,  that  the  whole  of  our 
 righteousness  does  not  proceed  from  our  own  merit, 
 but  from  divine  kindness.  He  had  before  said,  that 
 death  itself  had  reigned  ;  he  now  bestows  the  king- 
 dom on  sin,  the  end  or  effect  of  which  is  death.  He 
 uses  the  past  tense,  to  have  reigned,  not  as  if  sin  had 
 
TO    THE    ROMANS.  245 
 
 ceased  to  reign  in  such  as  are  only  born  of  flesli  and 
 blood,  but  he  makes  such  a  division  between  Adam 
 and  Christ,  as  to  assign  his  own  time  to  each.  When 
 the  grace,  therefore,  of  Christ  begins  to  act  with 
 power  in  certain  individuals^  the  kingdom  of  sin 
 and  death  ceases. 
 
 CHAPTER  VI. 
 
 1  What  shall  we  say  then?  Shall  we  continue  in 
 sin,  that  grace  may  abound  ?  2  God  forbid.  How 
 shall  we,  that  are  dead  to  sin,  live  any  longer 
 therein  ? 
 
 What  shall  we  say  then  ? — The  apostle,  in  the 
 whole  of  this  chapter,  enters  into  a  discussion  for 
 the  purpose  of  showing  that  Christ  is,  in  a  false  and 
 perverse  manner,  divided  and  torn  in  pieces  by  those 
 who  imagine  our  Redeemer  has  conferred  upon  us  a 
 gratuitous  justification,  without  imparting  newness 
 of  life.  Nay,  he  even  goes  farther  than  this,  and 
 adduces  it  as  an  objection,  that  an  opportunity  seems 
 to  be  then  offered  for  the  workings  of  divine  grace, 
 when  men  lie  fixed  and  overwhelmed  in  sin.  For 
 we  know  with  what  readiness  the  flesh  seizes  every 
 pretext  for  indulging  its  own  propensities,  and  with 
 how  much  facility  satan  contrives  all  kinds  of  calum- 
 nies, by  which  he  may  slander  the  doctrines  of  grace. 
 We  ought  not  to  be  astonished  if,  whenever  the  doc- 
 trine of  justification  is  preached,  the  flesh  dashes 
 itself,  as  it  were,  against  various  rocks,  since  every 
 truth  proclaimed  concerning  Christ  appears  altoge- 
 ther paradoxical  to  the  judgment  of  the  natural 
 man.     The  follower  of  Christ  must,  however,  pro- 
 
246  ON  Paul's  epistle 
 
 ceed  onwaxd  in  his  course  ;  nor  is  the  Messiah  to  be 
 suppressed,  because  he  is  to  many  a  stone  of  stum- 
 bling, and  a  rock  of  offence.  For  as,  on  the  one 
 hand,  he  may  prove  to  be  the  ruin  of  the  wicked, 
 he  will,  on  the  other,  be  the  resurrection  from  the 
 dead  to  the  pious.  We  must,  however,  always 
 answer  unreasonable  and  foolish  questions,  that  no 
 absurdity  may  appear  to  be  connected  with  the 
 doctrine  of  Christ.  The  apostle  now,  therefore,  ex- 
 amines the  most  common  objection  against  preaching 
 the  doctrine  of  divine  grace,  namely.  If  it  is  true 
 that  the  grace  of  God  is  conferred  upon  us  more 
 liberally  and  abundantly,  according  to  the  greater 
 load  and  weight  of  sin  by  which  we  are  overwhelmed, 
 nothing  can  be  more  profitable  to  us  than  to  provoke 
 the  indignation  of  God,  by  being  plunged  in  the  very 
 abyss  of  sin,  and  the  frequent  perpetration  of  new 
 offences,  for  we  shall  then  finally  experience  a  more 
 copious  supply  of  his  grace,  which  is  the  greatest 
 blessing  we  can  desire.  The  manner  of  answering 
 this  objection  will  be  afterwards  considered. 
 
 God  forbid — Some  commentators  consider  that  the 
 object  of  the  apostle  was  to  reprove,  in  a  very  strong 
 manner,  the  foolish  madness  of  this  objection  ;  but 
 other  passages  prove  this  answer  to  be  frequently 
 used  by  the  apostle,  even  in  the  midst  of  a  close 
 discussion,  as  he  here  also  with  very  great  care  soon 
 after  repels  the  calumny  adduced  against  the  doc- 
 trine of  grace.  He  shows,  in  the  first  place,  thus 
 forcibly  his  detestation  of  the  objection,  for  the  pur- 
 pose of  proving  to  his  readers,  that  nothing  is  more 
 absurd  than  to  support  and  nourish  our  vices  by  the 
 grace  of  Christ,  which  is  the  most  powerful  means 
 for  restoring  our  own  righteousness.      We  who  are 
 
 I  dead  to  sin — He  argues  from  the  contrary,  for  he 
 who  sins  must  undoubtedly  live  to  sin  ;  we  are  dead 
 
 1  to  sin  by  the  grace  of  Christ,  therefore  the  position 
 
TO    THE    ROMANS.  247 
 
 is  false,  that  grace  gives  vigour  to  sin,  which  it 
 abolishes.  For  the  truth  is,  that  believers  are  never 
 reconciled  to  God  without  the  gift  of  regeneration  ; 
 nay,  we  are  justified  for  this  very  end  and  design, 
 that  we  may  afterwards  worship  God  in  purity  of 
 life.  Nor  does  Christ  in  any  other  manner  wash  us 
 by  his  blood,  and  render  God  propitious  to  us  by  his 
 expiation  and  atonement,  than  while  he  makes  us 
 partakers  of  his  own  Spirit,  which  renews  us  into  a 
 holy  life.  It  would,  therefore,  be  the  most  prepos- 
 terous inversion  of  the  work  of  God,  if  sin  should 
 acquire  strength  by  means  of  that  grace  which  is 
 offered  to  us  in  Christ.  We  might,  with  as  much 
 truth,  consider  medicine  to  be  the  fomenter  of  that  I 
 disease  which  it  destroys.  We  ought,  also,  constantly  \ 
 to  keep  in  mind,  what  I  lately  touched  upon,  that 
 Paul  is  not  here  considering  in  what  state  God  finds 
 us,  when  he  calls  us  to  be  partakers  of  the  fellowship 
 of  his  Son,  but  points  out  what  characters  we 
 ought  to  be  when,  in  pity,  he  has  gratuitously 
 adopted  us.  The  apostle,  by  using  the  adverb 
 of  the  future  time,  points  out  the  change  which 
 ought  to  follow  justification. 
 
 3  Know  ye  not,  that  so  many  of  us  as  were 
 baptized  into  Jesus  Christ  were  baptized  into  his 
 death  ?  4  Therefore  we  are  buried  with  him  by 
 baptism  into  death ;  that  like  as  Christ  was  raised 
 up  from  the  dead  by  the  glory  of  the  Father,  even  so 
 we  also  should  walk  in  newness  of  life. 
 
 Are  you  ignorant — The  apostle  proves  that  Christ 
 destroys  sin  in  his  people  from  the  effect  of  baptism, 
 by  which  we  are  initiated  into  the  faith  of  the 
 Messiah.  For  we,  without  controversy,  put  on 
 Christ  in  baptism,   and  are  baptized  on  this  condi- 
 
248  ON  Paul's  epistle 
 
 tion,  that  we  may  be  one  with  him.  Paul  thus 
 assumes  another  principle,  that  we  then  truly  grow 
 into  the  body  of  Christ  when  his  death  produces  its 
 own  fruit  in  us  who  believe.  Nay,  he  teaches  us 
 that  this  fellowship  of  his  death  is  chiefly  to  be 
 regarded  in  baptism,  for  washing  alone  is  not  pro- 
 posed in  this  initiatory  ordinance,  but  mortification, 
 and  the  death  of  the  old  man  ;  whence  the  efficacy 
 of  Christ's  death  shows  itself  from  the  moment  we 
 are  received  into  his  grace.  The  effect  which  this 
 fellowship  with  the  death  of  Christ  can  produce 
 immediately  follows. 
 
 Therefore  we  are  buried  with  him — He  now  begins 
 to  show  what  is  meant  by  being  baptized  into  the 
 death  of  Christ,  though  he  does  not  yet  give  a  full 
 explanation,  namely,  that,  being  dead  to  ourselves, 
 we  may  become  new  men.  For  he  justly  makes  us 
 pass  from  the  fellowship  of  the  death  of  Christ  to 
 the  partaking  of  his  life,  since  these  two  are  indis- 
 solubly  united  together, — the  abolishing  of  the  old 
 man  by  the  death  of  Christ,  that  his  resurrection  may 
 renew  our  righteousness,  and  make  us  new  creatures. 
 And  since  Christ  was  certainly  given  us  for  life, 
 what  advantage  do  we  gain  by  dying  with  him,  if  we 
 do  not  rise  again  to  a  better  life  ?  Our  mortal  part, 
 therefore,  dies,  for  no  other  cause  than  that  Christ 
 may  truly  restore  us  to  life.  We  ought,  likewise,  to 
 know,  that  we  are  not,  in  this  passage,  merely  ex- 
 horted by  the  apostle  to  imitate  Christ,  as  if  he  had 
 said,  all  Christians  ought  to  take  Christ's  death  for 
 an  example  to  follow  and  imitate  ;  for  he  certainly 
 aims  at  something  higher  than  this,  and  deduces  from 
 it  the  following  doctrine,  on  which  he  will  afterwards 
 ground  his  exhortation.  The  doctrine  is,  "  that  the 
 death  of  Christ  is  able  to  extinguish  and  overthrow 
 the  wickedness  of  our  flesh  ;  and  his  resurrection,  to 
 raise  us  to  the  newness  of  a  better  nature ;  and  we 
 
TO    THE    ROMANS.  249 
 
 are  chosen  by  baptism  to  become  partakers  of  this 
 grace."  The  apostle,  having  laid  this  foundation,  can 
 very  properly  exhort  Cliristians  to  use  every  effort 
 to  walk  in  a  manner  corresponding  with  their  calling. 
 The  circumstance  of  this  virtue  not  appearing  in  all 
 who  are  baptized  makes   no  difference ;   for  Paul, 
 in    his    usual   manner,    when    addressing   believers, 
 joins  the  substance  and  the  effect  with  the  external 
 sign  ;    for  we  know  whatever  the  Lord  offers  by  his 
 visible  symbol  is  ratified  and  confirmed   by   their 
 faith.     He   shows  us,   summarily,  what  is  the  true 
 import  of  baptism  when  properly  received.     Thus 
 (Gal.  iii.  27)  he  testifies  that  all  the  Galatians,  who 
 had  been  baptized  into  Christ,  had  "  put  on  Christ." 
 Such  language  must  indeed  always  be  used,  as  long 
 as  the  institution  of  baptism  by  the  Lord,  and  the 
 faith  of  believers  correspond.     For  the  symbols  of 
 Christ  are  never  empty  and  vain,  unless  the  power 
 and  efficacy  of  the  divine  kindness  are  prevented  by 
 our  ingratitude  and  M^ickedness.     By  the  glory  of  the 
 Father — The  remarkable  virtue  by  which  he  declared 
 himself  to   be   truly  glorious,   and  displayed,   as  it 
 were,  the  magnificent  splendour  of  his  glory.     Thus 
 the  power  of  God,  which  exerted  itself  in  the  resur- 
 rection of  Christ,    is   often   distinguished   by   some 
 striking  testimony;  nor  is  this  done  without  reason; 
 for  it  is  of  very  great  importance,   by  so  express  a 
 relation  of  the  incomparable  power  of  God,  not  only 
 to  exalt,  in  a  magnificent  manner,  the  faith  which  we 
 entertain  of  the  last  resurrection,  very  much  surpass- 
 ing the  sense  and  judgment  of  our  fleshly  nature, 
 but  to  raise,  also,  in  our  esteem,  the  fruits  and  ad- 
 vantages which  we  derive  from  the  resurrection  of 
 Christ. 
 
 5  For  if  we  have  been  planted  together  in  the 
 likeness  of  his  death,  we  shall  be  also  in  the  likeness 
 
250  ON  Paul's  epistle 
 
 of  his  resurrection  :  6  Knowing  this,  that  our  old 
 man  is  crucified  "with  him,  that  the  body  of  sin  might 
 be  destroyed,  that  henceforth  we  should  not  serve 
 sin. 
 
 For  if  ive  have  been  planted — The  apostle  confirms 
 his  former  argument  by  using  language  still  more 
 intelligible,  for  the  comparison  he  adopts  removes  all 
 ambiguity,  since  the  engrafting  not  only  signifies  our 
 conformity  to  the  example  of  Christ,  but  our  secret 
 union,  by  which  we  grow  into  one  body  with  Tiiin ; 
 so  that,  making  us  flourish  by  his  own  Spirit,  his 
 power  is  transferred  into  our  character.  As  the 
 branch,  therefore,  has  the  common  condition  of  life 
 and  death  with  the  tree  into  which  it  is  engrafted, 
 so  there  is  suflScient  reason  why  we  should  become 
 equally  partakers  of  the  life  and  death  of  Christ. 
 For  if  we  are  engrafted  into  the  likeness  of  Christ's 
 death,  which  is  never  separated  from  his  resurrec- 
 tion, neither  can  our  death  to  sin  take  place,  unless 
 united  with  our  spiritual  resurrection.  The  words  in 
 this  passage  may  be  either  referred  simply  to  the  like- 
 ness of  Christ,  or  to  the  likeness  of  his  death ;  but, 
 since  the  sense  is  the  same  in  both  cases,  any  remarks 
 on  the  difference  of  expression  are  of  little  conse- 
 quence. Chrysostom  understood  the  likeness  of  death 
 to  mean  only  death,  as  the  likeness  of  man  (Phil.  ii.  7) 
 signifies  merely  man.  The  expression,  however,  in 
 my  opinion,  conveys  a  much  more  forcible  significa- 
 tion than  our  simply  dying  a  natural  death,  as  Christ 
 did ;  and  it  implies  the  following  agreement  of  our 
 death  with  his  :  "  That  as  Christ  died  in  the  flesh, 
 which  he  had  received  from  us,  so  we  die  in  ourselves 
 for  the  purpose  of  living  in  our  Saviour."  Our  death, 
 therefore,  is  not  the  same  with  that  of  Christ,  but 
 similar  to  it,  for  we  must  always  keep  our  attention 
 directed  to  the  analogy  between  the  death  of  the 
 
TO    THE    ROMANS.  251 
 
 present  life  and  our  spiritual  renewing.  Planted — 
 The  meaning  of  this  word  is  very  emphatic,  and 
 clearly  proves  that  the  apostle  is  rather  teaching  us 
 concerning  the  benefit  we  derive  from  Christ  than 
 simply  exhorting  us  to  duty.  For  he  does  not  re- 
 quire us  to  perform  any  thing  which  our  zeal  and 
 industry  can  accomplish,  but  he  proclaims  the  en- 
 grafting of  God.  We  must  not  labour  to  make 
 the  metaphor  or  comparison  to  agree  in  all  its 
 parts,  for,  in  the  engrafting  of  trees,  the  branch 
 derives  its  support  from  the  root,  but  the  fruit  retains 
 its  own  natural  quality  and  taste  ;  but,  in  spiritual 
 engrafting,  we  not  only  derive  the  juice  and  vigour 
 of  our  life  from  Christ,  but  remove  from  our  own 
 nature  into  his.  The  apostle  distinctly  points  to  the 
 efficacy  of  Christ's  death,  which  exerts  itself  in  the 
 destruction  of  our  flesh.  The  power  of  the  resur- 
 rection of  Jesus  is  displayed  by  renewing  in  us  the 
 better  nature  of  his  Spirit. 
 
 That  our  old  man — Man  is  called  old,  as  the  Old 
 Testament  is  with  respect  to  the  New,  for  he  begins 
 to  be  old,  when  his  nature  is  gradually  abolished  by 
 the  influence  of  regeneration,  after  it  has  commenced. 
 The  apostle  means  our  whole  nature  which  we  bring 
 from  the  womb  ;  and  it  is  so  far  from  being  able  to 
 receive  the  kingdom  of  God,  that  it  must  necessarily 
 perish  in  the  same  proportion  as  we  are  renewed 
 into  the  true  life  of  holiness.  He  says,  this  old  man 
 is  fixed  to  the  cross  of  Christ,  because  it  is  destroyed 
 by  his  power;  and  he  particularly  alludes  to  the 
 cross,  that  he  might  prove,  in  a  more  express  man- 
 ner, our  mortification  of  sin  to  arise  from  no  other 
 cause  than  our  partaking  of  his  death.  For  I  do  not 
 agree  with  those  commentators  who  consider,  in  their 
 expositions,  the  word  crucified  to  be  used  by  the 
 apostle  rather  than  dead,  because  sin  yet  lives,  and, 
 in  some  measure,   flourishes  in  our  nature.     This 
 
252  ON  Paul's  epistle 
 
 opinion  is  indeed  true,  but  little  suited  to  the  pre- 
 sent passage.  The  body  of  sin,  afterwards  mentioned 
 by  Paul,  does  not  mean  flesh  and  bones,  but  the 
 entire  mass ;  for  man,  when  left  to  his  own  proper 
 nature,  is  a  mass  made  up  of  sin.  The  expression, 
 that  we  should  henceforth  not  serve  si7i,  points  to  the 
 design  of  the  crucifixion  of  Christ,  namely,  the  abo- 
 lition of  sin.  Hence  it  follows,  as  a  necessary  con- 
 sequence, that,  while  we  are  the  sons  of  Adam,  and 
 continue  mere  men,  we  are  so  completely  under  the 
 bondage  of  sin  as  to  be  able  to  do  nothing  else  than 
 offend  God ;  when,  however,  we  are  engrafted  into 
 Christ,  we  are  freed  from  this  wretched  necessity, 
 ^not  by  our  immediately  ceasing  from  the  entire  com- 
 . mission  of  sin,  but  from  our  becoming  finally  con- 
 Iquerors  in  the  combat. 
 
 7  For  he  that  is  dead  is  freed  from  sin.  8  Now, 
 if  we  be  dead  with  Christ,  we  believe  that  we  shall 
 also  live  with  him :  9  Knowing  that  Christ  being 
 raised  from  the  dead,  dieth  no  more  ;  death  hath  no 
 more  dominion  over  him.  10  For  in  that  he  died, 
 he  died  unto  sin  once  :  but  in  that  he  jiveth,  he 
 liveth  unto  God.  1 1  Likewise  reckon  ye  also  your- 
 selves to  be  dead  indeed  unto  sin,  but  alive  unto 
 God  through  Jesus  Christ  our  Lord. 
 
 For  he  that  is  dead — The  argument  is  derived  from 
 -.  the  quality  or  effect  of  death,  for  if  death  destroys 
 '  all  the  actions  of  life,  we,  who  are  dead  to  sin,  ought 
 to  cease  from  those  actions  of  sin  which  it  exercised 
 over  us  during  the  continuance  of  its  life.  The  word 
 justified  means  being  absolved  and  restored  from 
 slavery,  for,  as  the  culprit,  acquitted  by  the  sentence 
 of  the  judge,  is  freed  from  the  bond  of  accusation, 
 so  death,  by  releasing    us   from   the    present   life. 
 
TO    THE     ROMANS.  253 
 
 delivers  us  from  all  the  duties  it  enjoins.  Although 
 such  an  example,  indeedT^Ts"  ho  where  to  be  found 
 among  men,  yet  we  must  not  regard  the  statement 
 of  the  apostle  to  be  an  empty  speculation,  nor  ought 
 we  to  yield  to  despondency  because  we  do  not  find 
 ourselves  among  the  number  of  those  who  have 
 entirely  crucified  the  flesh.  For  this  work  of  God 
 is  not  perfected  on  the  first  day  when  it  com- 
 mences its  operations  in  us,  but  gradually  in- 
 creases ;  and,  making  daily  advancement,  is  brought 
 by  little  and  little  to  its  completion.  To  sum  up 
 all,  "  If  you  are  a  Christian,  you  must  exhibit 
 in  yourself  a  sign  of  your  communion  with  the  death 
 of  Christ,  and,  as  a  fruit  of  this,  your  flesh  will  be 
 crucified  with  all  its  desires."  You  must  not,  how- 
 ever, conclude  that  you  have  made  no  progress  in 
 this  communion,  if  you  find  the  remains  of  sin  still 
 continuing  to  live  in  you,  but  you  must  never  cease 
 to  meditate  on  the  best  plans  for  increasing  your 
 participation  of  Christ's  death,  until  you  shall  have 
 reached  the  goal.  It  is  well  with  the  believer,  if  his 
 flesh  is  continually  mortified  ;  and  he  has  made  great 
 progress  when  the  Holy  Spirit  has  taken  possession 
 of  the  kingdom  which  has  been  acquired  from  the 
 flesh.  There  is  another  participation  of  the  death  of 
 Christ,  mentioned  frequently  by  the  apostle,  as  well 
 in  other  passages,  but  particularly  in  the  2  Cor.  iv., 
 namely,  the  bearing  of  the  cross,  which  is  followed 
 by  our  becoming  paxtakers  of  eternal  life. 
 
 Now,  if  we  he  dead — He  repeats  this  with  no 
 other  design,  but  to  subjoin  the  following  declaration, 
 that  Christ,  being  raised  from  the  dead,  dieth  no 
 more ;  and  he  intends  to  teach  us,  by  this  passage, 
 the  necessity  imposed  upon  Christians  of  their  pur- 
 suing this  newness  of  life  during  the  whole  of  their 
 mortal  career.  For,  if  they  ought  to  represent  in 
 themselves  the  image  of  Christ,  both  by  the  morti- 
 
254  ON  Paul's  epistle 
 
 fication  of  the  flesh  and  the  life  of  the  Spirit,  the 
 former  must  necessarily  take  place  once  and  for  ever, 
 and  the  duration  of  the  latter  can  never  terminate. 
 Not,  as  we  have  already  observed,  because  our  flesh 
 can  die  in  us  in  one  moment,  but  no  liberty  is 
 allowed  for  our  going  back  in  this  mortification  ;  since, 
 if  we  again  return  to  our  wallowing  in  the  mire,  we 
 deny  Christ,  for  we  can  only  become  partakers  of 
 him  by  newness  of  life,  as  he  now  enjoys  a  state  of 
 incorruptible  existence. 
 
 Death  has  no  more  dominion  over  him — The  apostle 
 seems  to  hint,  that  death  had  once  enjoyed  dominion 
 over  Christ,  and  when  he  indeed  gave  himself  up  to 
 death  for  us,  he  submitted  and  subjected  himself,  in 
 some  measure,  to  its  power ;  yet  on  this  condition, 
 that  he  could  not  possibly  be  held  bound  by  its 
 pains,  yield  to  its  authority,  or  be  consumed  by  it. 
 By  undergoing  its  power,  therefore,  for  a  moment, 
 he  devoured  death  for  ever,  though,  to  speak  more 
 simply,  the  dominion  of  death  is  referred  to  the  volun- 
 tary condition  of  Christ's  death  which  was  terminated 
 by  his  resurrection.  In  fine,  Christ,  who  now  gives 
 life  to  believers  by  his  Spirit,  or  inspires  into  them 
 from  heaven  his  own  life  by  a  secret  virtue,  was 
 exempted  from  the  dominion  of  death  when  he  rose 
 from  the  dead  to  rescue  his  followers  from  the  same. 
 
 He  died  unto  sin  once — The  apostle  adduces  our 
 perpetual  deliverance  from  the  j^e  of  death  by  the 
 example  of  Christ,  which  he  hadialready  mentioned, 
 as  well  suited  to  support  his  opinion  that  we  are 
 indeed  no  more  subject  to  the  tyranny  of  sin ;  and 
 this  truth  is  demonstrated  by  the  final  cause  of  the 
 death  of  Christ,  for  he  indeed  died  to  accomplish  the 
 utter  destruction  of  sin.  The  very  form  of  expres- 
 sion, as  applied  to  Christ,  shows  that  he  did  not, 
 like  us,  die  to  sin  for  the  purpose  of  ceasing  to  com- 
 mit it,  but  he  died  as  a  ransom  for  sin,  thus  annihi- 
 
TO    THE    ROMANS.  255 
 
 lating  its  power  and  authority.  The  apostle  says, 
 Clirist  died  unto  sin  once,  not  only  because  he  sanc- 
 tified believers  for  ever  by  the  eternal  redemption 
 which  he  procured  by  his  one  oblation,  and  by  the 
 cleansing  of  sin  accomplished  by  the  shedding  of  his 
 blood,  but  for  the  purjDose  of  establishing  a  mutual 
 resemblance  between  us  and  our  Redeemer.  For 
 notwithstanding  spiritual  death  m.akes  continual  pro- 
 gress in  believers,  yet  we  are  properly  said  to  die 
 once,  since  Christ  not  only  reconciles  us  to  the 
 Father  by  his  own  blood,  but  regenerates  us  also,  at 
 the  same  time,  by  the  power  of  his  Spirit.  (Heb.  x. 
 14.)  But  in  that  he  liveth — The  sense  is  not  changed, 
 whether  the  passage  is  translated  unto  God  or  in 
 God,  for  it  means  to  live,  in  the  immortal  and  incor- 
 ruptible kingdom  of  God,  a  life  subject  to  no  mor- 
 tality ;  and  a  likeness  of  this  ought  to  manifest  itself 
 in  the  regeneration  of  the  pious.  We  must  always 
 keep  in  mind  the  proper  meaning  of  the  word  like- 
 ness,  as  used  by  Paul ;  for  he  does  not  say  we  shall 
 live  in  heaven  in  the  same  way  as  Christ  does  in 
 that  scene  of  happiness,  but  he  makes  the  new  life 
 from  regeneration,  which  we  spend  on  earth,  to  resem- 
 ble the  heavenly  life  of  our  Saviour.  The  duty  of 
 our  dying  to  sin,  after  the  example  of  Christ,  does 
 not  imply  the  same  death  with  his,  for  we  die  to  sin 
 when  sin  dies  to  us  ;  on  the  other  hand,  Christ,  by 
 dying,  has  completely  destroyed  sin.  The  word 
 believe,  used  by  th^  apostle,  when  he  before  said 
 that  we  shall  also  live  with  our  Redeemer,  shows 
 him  to  be  speaking  of  the  grace  of  Christ ;  for,  had 
 he  been  merely  admonishing  us  of  a  duty  to  be  per- 
 formed, he  would  hajve  used  the  following  language  : 
 "  Since  we  are  dead  with  Christ,  we  ought,  in  like 
 manner,  to  live  with  him."  The  doctrine  of  faith, 
 founded  on  the  promises,  is  evidently  treated  of  in 
 this  passage  by  the  apostle  ;  as  if  he  had  said,  "Be- 
 
256  ON  Paul's  epistle 
 
 lievers  ought  to  fix  in  their  minds  that,  by  the  benefit 
 of  Christ,  they  are  so  dead  according  to  the  flesh,  as 
 to  have  the  newness  of  life  continued  to  the  end  by 
 the  power  of  the  same  Saviour."  The  future  tense, 
 we  shall  live,  does  not  relate  to  the  last  resurrection, 
 but  simply  implies  the  perpetual  course  of  a  new  life 
 as  long  as  we  are  pilgrims  in  the  world. 
 
 Likewise  reckon  ye  also  yourselves — The  apostle 
 now  adapts  to  our  case,  by  analogy,  what  he  said 
 concerning  Christ  dying  to  sin  once,  and  living  eter- 
 nally to  God,  and  instructs  us  how  we  may  now  die 
 by  living,  when  we  truly  renounce  our  sins.  But 
 he  does  not  omit  mentioning  the  duty  of  our  em- 
 bracing once  by  faith  the  grace  of  Christ ;  for,  pro- 
 vided the  mortification  of  the  flesh  has  only  com- 
 menced in  us,  the  life  of  sin  will,  by  this  very  means, 
 be  extinguished,  that  the  newness  of  the  Spirit, 
 which  is  divine,  may  continue  for  ever.  For  unless 
 Christ  destroyed  sin  in  us  once,  so  as  to  bring  it  to 
 a  final  termination,  his  grace  would  have  been  defec- 
 tive in  firmness  and  stability.  The  meaning  of  the 
 passage  is,  "  that  in  consideration  of  your  own  case, 
 as  Clirist  died  once  for  the  destruction  of  sin,  so  you 
 are  indeed  once  dead,  that  you  may  cease  to  sin  for 
 the  future  ;  nay,  you  must  daily  advance  in  the  mor- 
 tification of  your  flesh,  which  has  been  commenced, 
 until  sin  shall  be  completely  extinguished.  As 
 Christ  was  raised  to  an  incorruptible  life,  so  you  are 
 renewed  by  the  grace  of  God,  that  you  may  spend 
 the  whole  of  your  life  in  holiness  and  righteous- 
 ness, since  the  power  of  the  Holy  Spirit,  by  which 
 you  are  renewed,  is  eternal,  and  will  always  flourish 
 in  strength  and  vigour."  I  prefer  the  translation  in 
 Christ,  to  that  of  Erasmus,  hy  Christ,  because  it 
 conveys  more  clearly  the  idea  of  spiritual  engrafting, 
 which  makes  us  one  with  Christ. 
 
TO    THE    ROMANS.  257 
 
 12  Let  not  sin,  therefore,  reign  in  your  mortal 
 body,  that  ye  should  obey  it  in  the  lusts  thereof : 
 13  Neither  yield  ye  your  members  as  instruments 
 of  unrighteousness  unto  sin  :  but  yield  yourselves 
 unto  God,  as  those  that  are  alive  from  the  dead,  and 
 your  members  as  instruments  of  righteousness  unto 
 God. 
 
 Let  not  sin,  therefore,  reign — He  now  commences 
 his  exhortation,  which  naturally  rises  out  of  the  doc- 
 trine delivered  by  the  apostle,  concerning  our  com- 
 munion with  Christ,  in  the  following  manner:  — 
 ("  Though  sin  resides  in  us,  yet  there  is  an  absurdity 
 in  supposing  it  to  be  vigorous  and  active  in  the  ex- 
 ercise of  its  dominion ;  for  the  power  of  holiness 
 ought  to  be  much  superior  to  it,  so  that  our  life  may 
 prove  that  we  are  truly  the  members  of  Christ.''! 
 The  word  body,  I  have  lately  hinted,  is  not  taken  in 
 the  sense  of  flesh,  skin,  and  bones  ;  but  means,  if  I 
 may  be  allowed  the  expression,  the  whole  mass  of 
 man.  The  present  passage  supports  more  clearly 
 such  an  interpretation,  for  the  other  member  of 
 the  sentence,  which  he  afterwards  adds,  concerning 
 the  parts  of  the  body,  relates  also  to  the  mind. 
 Paul  thus  means,  in  a  gross  sense,  the  earthly  man, 
 for  the  corruption  of  our  nature  prevents  us  from 
 breathing  any  thing  worthy  of  our  origin.  Thus 
 God  also,  (Gen.  vi.  3,)  while  he  complains  of  man 
 as  well  as  brute  beasts  having  become  flesh,  leaves 
 him  nothing  but  an  earthly  nature.  The  language 
 of  our  Saviour,  (John  iii.  6,)  "  That  which  is  born 
 of  the  flesh  is  flesh,"  conveys  the  same  meaning. 
 It  is  easy  to  answer  the  objection,  which  some 
 may  propose,  that  the  mind  cannot  be  considered 
 to  be  so  earthly,  since  in  our  present  degenerate 
 state   our   souls   are   so   fixed    to    the    earth,    and 
 
 R 
 
 !< 
 
258  ON  Paul's  epistle 
 
 devoted  to  bodily  gratifications,  that  they  have  de- 
 parted from  their  own  natural  excellence. — Finally, 
 the  nature  of  man  is  termed  corporeal,  because, 
 having  been  deprived  of  heavenly  grace,  it  is  now 
 only  a  certain  deceitful  shadow  or  image.  This 
 body  is  contemptuously  denominated  mortal  by  Paul, 
 for  the  purpose  of  teaching  us  that  the  whole  human 
 nature  of  man  is  prone  to  death  and  destruction. 
 He  now,  indeed,  terms  sin  that  first  depraved  incli- 
 nation which  is  seated  in  our  minds,  and  impels  us 
 to  the  commission  of  sin,  from  w^hich  as  a  fountain 
 all  our  crimes  and  wickedness  properly  fiow.  He 
 imagines  our  desires  to  be  intermediate  between  sin 
 and  us,  so  that  sin  assumes  the  character  of  a  king, 
 and  our  inordinate  desires  are  the  edicts  and  orders 
 which  are  issued  by  his  authority. 
 
 Neither  yield  ye  your  members — When  sin  has 
 once  fixed  its  kingdom  in  our  mind,  all  the  parts  of 
 our  body  are  immediately  directed  to  yield  it  obe- 
 dience. Paul,  therefore,  in  this  passage,  describes 
 the  kingdom  of  sin  from  its  results,  that  he  may 
 point  out,  in  a  more  striking  manner,  what  steps  we 
 ought  to  take,  if  we  are  desirous  to  cast  off  its  yoke. 
 The  apostle,  in  calling  our  members  instruments,  or 
 arms,  derives  the  simile  from  a  military  life  ;  for 
 as  a  soldier  has  his  armour  always  in  a  state  of  rea- 
 diness, that  he  may  be  prepared  to  use  it  whenever 
 his  commander  shall  issue  his  orders,  and  never  girds 
 on  his  arms  except  at  the  nod  of  his  general ;  so 
 Christians  ought  to  regard  all  their  members  as  arms 
 for  a  spiritual  combat ;  and  if  any  of  them  are  abused 
 in  gratifying  depraved  inclinations,  they  are  in  the 
 service  of  sin.  Believers  have  also  devoted  them- 
 selves, by  their  military  oath,  to  Christ  and  God,  and 
 are  held  bound  to  pay  them  obedience,  and  it  becomes 
 the  pious  to  keep  at  a  distance  from  all  intercourse 
 with  the  camp  of  sin.     We  may  hence  see  what 
 
TO    THE    ROMANS.  259 
 
 right  those  have  to  call  themselves  Christians,  with 
 all  the  pomp  of  pride,  whose  every  member  is  in  a 
 state  of  readiness,  as  if  sold  to  the  service  of  satan, 
 to  commit  all  uncleanness  with  greediness.  Paul 
 now  orders  us,  on  the  other  hand,  to  stand  entirely- 
 ready  for  the  service  of  God,  that,  restraining  our 
 mind  and  inclination  from  wandering  after  any  of 
 those  vices  into  which  the  desires  of  the  flesh  might 
 lead  us,  we  should  keep  our  attention  fixed  on  the 
 will  of  God  alone,  be  always  ready  to  obey  his  com- 
 mands, and  in  a  state  of  preparation  to  observe  his 
 orders.  Our  members  also  should  be  prepared  and 
 consecrated  to  his  will,  so  that  all  the  faculties,  both 
 of  our  mind  and  body,  should  breathe  after  nothing 
 but  his  glory.  The  reason  is  also  added, — because 
 the  Lord,  having  destroyed  our  former  life,  has 
 created  us  for  another,  with  which  our  actions  ought 
 to  correspond. 
 
 14  For  sin  shall  not  have  dominion  over  you: 
 for  ye  are  not  under  the  law,  but  under  grace.  15 
 What  then  ?  shall  we  sin,  because  we  are  not  under 
 the  law,  but  under  grace  ?  God  forbid.  16  Know 
 ye  not,  that  to  whom  ye  yield  yourselves  servants  to 
 obey,  his  servants  ye  are  to  whom  ye  obey  ;  whether 
 of  sin  unto  death,  or  of  obedience  unto  righteous- 
 ness? 17  But  God  be  thanked,  that  ye  were  the 
 servants  of  sin  ;  but  ye  have  obeyed  from  the  heart 
 that  form  of  doctrine  which  was  delivered  you. 
 18  Being  then  made  free  from  sin,  ye  became  the 
 servants  of  righteousness. 
 
 For  sin  shall  not  have  dominion  over  you — It  is 
 unnecessary  for  me  to  recite  or  refute    expositions 
 r2 
 
260  ON    PAUL  S    EPISTLE 
 
 which  have  little  or  no  appearance  of  truth.  The 
 interpretation,  which  understands  the  expression,  to 
 be  under  the  law,  to  mean,  being  subject  to  the  letter 
 of  the  law,  without  the  renewal  of  the  mind,  as  to 
 be  under  grace,  implies  freedom  from  depraved 
 desires  by  the  Spirit  of  grace,  though  it  has  the  ap- 
 pearance of  greater  probability  than  other  interpret- 
 ations, does  Dot  meet  my  entire  approbation.  For 
 if  this  sense  of  the  passage  be  adopted,  why  does  the 
 apostle  propose  the  question.  Shall  we  sin  because 
 we  are  not  under  the  law  ?  The  very  statement  of 
 the  question  proves  Paul  to  have  understood  us  to 
 be  so  freed  from  the  rigour  of  the  law,  as  to  be  no 
 longer  treated  by  God  according  to  its  utmost  de- 
 mands. He  undoubtedly,  therefore,  wished  to  point 
 out,  by  this  expression,  some  deliverance  from  the 
 bondage  of  the  law  of  the  Lord.  I  will  briefly  ex- 
 plain my  own  view  of  this  passage,  without  entering 
 into  a  controversial  examination  of  the  sentiments  of 
 other  commentators.  The  apostle  seems  to  me,  in 
 the  first  place,  to  comfort  and  strengthen  believers, 
 lest  they  should  faint  in  their  zeal  and  desire  after 
 holiness,  on  account  of  the  sense  which  they  feel  of 
 their  own  weakness.  He  exhorts  believers  to  exert 
 all  their  faculties  in  performing  obedience  to  the 
 righteousness  of  the  law.  The  remains  of  sin,  how- 
 ever, must  necessarily  make  them  in  part  halt.  To 
 prevent  their  discouragement  and  despondency  from 
 a  consciousness  of  infirmity,  he  afibrds  them  season- 
 able consolation  fi-om  the  consideration  of  their  works 
 not  being  now  exacted  according  to  the  rigid  de- 
 mand of  the  law  ;  but  God,  forgiving  their  impurity, 
 accepts  them  in  a  kind,  gracious,  and  indulgent 
 manner.  The  yoke  of  the  law  cannot  be  borne 
 without  breaking  or  wearing  down  those  who  are 
 subject  to  its  power  and  on  this  account  believers 
 must  fly  to  Christ,   and  implore  his  assistance  as  a 
 
TO    THE    ROMANS.  201 
 
 defender  of  their  liberty,  who  is  always  ready  to 
 present  himself  in  this  character.  For  the  Redeemer 
 submitted  himself  unto  the  bondage  of  the  law,  who 
 was  not  on  any  other  account  a  debtor  to  its  de- 
 mands, that  he  might  redeem  those  who  were  under 
 the  law,  as  the  apostle  states  :  (Gal.  iv.  5.)  Not  to 
 be  under  the  law,  therefore,  means,  "  that  it  is  not 
 only  prescribed  to  us  as  a  dead  letter,  when  it  con- 
 demns us  as  guilty,  because  we  have  not  power  to 
 obey  it ;  but,  also,  that  we  are  no  more  subject  to 
 the  law,  since  it  exacts  a  perfect  righteousness, 
 and  pronounces  death  against  all  who  shall  have 
 swerved  from  any  part  of  its  demands."  Under  the 
 word  grace,  we  likewise  include  both  parts  of  redemp- 
 tion, and  mean,  **  the  forgiveness  of  sins,  by  which 
 God  imputes  righteousness  to  us,  and  also  the  sanc- 
 tification  of  the  Spirit,  by  which  he  reforms  us  to 
 good  works."  If  we  translate  the  passage,  "  Because 
 we  are  under  grace,  therefore  we  are  not  under  the 
 law,"  as  the  Greek  particle  frequently  allows  to  be 
 done,  the  sense  will  evidently  be,  that  the  apostle 
 wishes  to  afford  comfort,  and  prevent  us  from  faint- 
 ing in  our  zealous  pursuit  of  good  living,  because 
 we  still  feel  in  ourselves  many  imperfections.  For 
 notwithstanding  the  stings  of  sin  continue  to  harass 
 us,  yet  they  cannot  bring  us  under  their  power, 
 because  we  are  rendered  superior  to  them  by  the 
 Spirit  of  God :  we  are  also  freed  from  the  rigid  de- 
 mand of  the  law,  when  we  are  established  in  grace. 
 The  apostle,  it  must  here  be  understood,  undoubtedly 
 presupposes  that  all  men,  destitute  of  the  grace  of  God, 
 are  bound  by  the  yoke,  and  held  under  the  condem- 
 nation of  the  law.  We  may,  therefore,  on  the  con- 
 trary, infer  that  all,  while  under  the  law,  are  subject 
 to  the  dominion  of  sin. 
 
 What  then  ? — Because  fleshly  wisdom  is  always 
 railing  against  divine   mysteries,    Paul    necessarily 
 
262  ON  Paul's  epistle 
 
 subjoins  this  anticipation  of  the  objections  of  his 
 opponent ;  for  as  the  law  is  the  rule  for  a  good  life, 
 and  given  for  moderating  the  affections  and  conduct 
 of  mankind,  we  imagine,  if  it  is  broken,  that  all  dis- 
 cipline will  be  immediately  overthrown,  all  bars  and 
 checks  against  iniquity  be  broken,  and  all  choice  and 
 distinction  between  good  and  evil  annihilated.  The 
 chief  fallacy  in  this  reasoning  consists  in  our  ima- 
 gining the  righteousness  commended  by  God  in  the 
 law  to  be  abolished  by  its  abrogation,  without  con- 
 sidering that  the  precepts  of  the  law,  as  a  rule  of 
 life,  are  confirmed  and  ratified,  rather  than  abrogated 
 by  Christ.  The  proper  solution  of  the  objection 
 consists  in  showing  the  curse  of  the  law  only  to  be 
 taken  away  by  the  gospel,  and  the  whole  race  of 
 mortals  to  be  condemned  by  this,  unless  the  grace  of 
 Christ  intervene.  Paul,  though  he  does  not  ex- 
 pressly state  this,  points  at  it  in  an  oblique  manner. 
 God  forbid.  Know  ye  not — This  is  not  a  mere 
 expression,  as  some  have  supposed,  of  Paul's  rather 
 detesting  such  a  question  than  of  his  refuting  it ;  for 
 the  confutation  of  the  objection  immediately  follows, 
 derived  from  the  nature  of  contraries,  in  the  follow- 
 ing sense  :  "  There  is  so  great  a  dissention  between 
 the  yoke  of  Christ  and  of  sin,  that  no  one  can  endure 
 both  at  the  same  time.  If  we  sin,  we  give  ourselves 
 up  to  the  bondage  of  sin  ;  but,  on  the  contrary,  be- 
 lievers are  redeemed  from  the  tyranny  of  sin,  to  be- 
 come the  servants  of  Christ ;  and,  on  this  account, 
 it  is  impossible  for  them  to  remain  the  slaves  of  sin." 
 But  it  will  be  useful  more  carefully  to  examine  the 
 order  taken  by  Paul  in  investigating  this  argument. 
 To  whom  you  obey — The  relative  pronoun,  which  is 
 very  common,  has  the  force  of  a  causal  particle.  As 
 if  it  should  be  said,  a  parricide  is  guilty  of  every 
 crime,  by  daring  to  commit  the  most  dreadful 
 wickedness,  and   to  perpetrate  an  act  of  cruelty,  at 
 
TO    THE    ROMANS.  263 
 
 which  even  the  very  brute  beasts  shudder.  Paul 
 reasons  partly  from  effects,  and  partly  from  the 
 nature  of  correlatives.  For,  in  the  first  place,  he 
 infers  their  servitude  by  their  obedience,  for  this 
 cannot  take  place,  unless  there  is  some  person  who 
 has  the  authority  of  command,  by  which  obedience 
 can  be  compelled.  This  reasoning  depends  on  the 
 effects  of  slavery  ;  and  it  hence  follows,  if  you  are 
 slaves,  that  dominion  is,  on  the  other  hand,  in  the 
 power  of  the  master.  Or  of  obedience — If  the 
 apostle  had  intended  the  parts  of  the  sentence  mutu- 
 ally to  correspond,  he  would  have  said,  or  of  righte- 
 ousness to  life.  Since,  however,  the  sense  of  the 
 passage  is  not  injured  by  inverting  the  words,  he 
 preferred,  by  using  obedience,  to  express  the  idea  of 
 righteousness,  which,  by  taking  the  cause  for  the 
 effect,  denotes  the  very  commands  of  God.  His 
 using  the  word  without  an  adjunct,  shows  that  God 
 alone  has  power  over  the  consciences  of  mankind  ;  for 
 obedience  is  referred  to  God,  though  the  word  is 
 suppressed,  because  it  cannot  be  misunderstood,  or 
 applied  to  any  other  object. 
 
 Thanlis  be  to  God — He  now  applies  the  simile  to 
 the  case  immediately  before  him,  by  admonishing 
 the  believers  in  Rome,  that  they  were  not  the  slaves 
 of  sin  ;  and  he  adds  also  thanksgiving,  for  the  pur- 
 pose of  showing  them,  in  the  first  place,  that  their 
 deliverance  from  the  power  of  sin  does  not  arise 
 from  their  own  proper  merit,  but  the  peculiar  mercy 
 of  God  ;  and,  in  the  second  place,  their  gratitude 
 to  God  shows  how  great  a  blessing  the  Giver  of  all 
 good  had  bestowed  upon  them,  while  their  detesta- 
 tion of  sin  was  thus  more  powerfully  excited  in  their 
 minds.  He  returns  thanks  on  account  of  their  de- 
 liverance from  sin,  which  had  resulted  from  ceasing 
 to  follow  the  course  of  their  former  iniquity,  and  has 
 no  respect  to  the  period  when  they  were  the  slaves 
 
264  ON  Paul's  epistle 
 
 of  sin.  By  tacitly  comparing  the  former  state  of 
 believers  with  their  present,  Paul  emphatically 
 attacks  the  calumniators  of  the  grace  of  Christ,  since 
 he  shows  the  whole  human  race  to  be  led  captive  by 
 sin,  when  grace  ceases  to  reign,  and  the  dominion  of 
 sin  to  be  destroyed  by  the  active  operation  of  divine 
 grace.  We  are  not,  therefore,  as  a  necessary  conse- 
 quence, freed  from  the  bondage  of  the  law  for  the 
 purpose  of  sinning,  since  the  law  loses  its  authority 
 where  divine  grace  claims  us  as  its  own,  with  a  view 
 to  renew  righteousness  in  us  ;  and  our  subjection  to 
 the  power  of  sin  cannot  possibly  take  place,  because 
 the  grace  of  God  reigns  in  our  hearts,  for,  as  we  have 
 already  stated,  the  spirit  of  regeneration  is  compre- 
 hended under  the  word  grace.  Ye  have  obeyed  from 
 the  heart — Paul  opposes  the  secret  power  of  the 
 Spirit  to  the  external  letter  of  the  law  ;  as  if  he  had 
 said,  "  Christ  forms  our  hearts  in  a  more  complete 
 manner  internally  by  his  love,  than  the  law  can 
 compel  us  by  its  threatenings  and  terrors."  This  re- 
 moves the  calumny  of  those  who  maintain  the  licen- 
 tiousness of  sinning  to  be  introduced  by  Christ 
 freeing  us  from  obedience  to  the  law,  since  he  does 
 not  send  forth  his  followers  to  indulge  in  unbridled 
 wantonness,  and  to  exult,  without  moderation  and 
 sobriety,  as  horses,  when  set  at  liberty,  gallop  across 
 the  plains,  but  conducts  them  to  a  lawful  course  and 
 manner  of  life.  Erasmus,  following  the  ancient 
 translation,  adopts  form,  while  I  use  type,  the  literal 
 expression  of  Paul.  Some  may,  perhaps,  prefer  to 
 translate  it  pattern,  for  I  consider  the  apostle  to 
 signify  the  express  image  of  righteousness  engraved 
 on  our  hearts  by  Christ.  This  corresponds  to  the 
 precept  and  rule  of  the  law,  according  to  which  all 
 our  actions  are  to  be  formed  and  fashioned,  without 
 turning  aside  to  the  right  hand  or  the  left. 
 
 Being  then  made  free  from  sin — It  is  absurd  for 
 
TO    THE    ROMANS.  2G5 
 
 any  one  to  remain  in  bondage  after  he  has  gained  his 
 liberty,  for  he  ought  to  maintain  the  state  of  freedom 
 bestowed  upon  him  ;  nor  is  it  consistent  with  the 
 character  of  believers  to  be  brought  under  the  power 
 of  sin,  from  which  they  have  been  emancipated  by 
 Christ.  This  argument  is  taken  from  the  efficient 
 cause,  and  the  following  from  the  final:  "you  are  de- 
 livered from  the  bondage  of  sin,  that  you  may  enter 
 the  kingdom  of  righteousness,  on  which  account  it  is 
 your  bounden  duty  to  forget  all  sin,  and  to  turn  your 
 whole  heart  and  soul  to  righteousness,  under  whose 
 obedience  you  are  now  brought."  It  must  be  observed 
 that  none  can  devote  himself  to  the  service  of  righte- 
 ousness, unless  he  has  first  been  delivered  by  the 
 power,  kindness,  and  favour  of  God,  from  the  tyranny 
 of  sin,  as  Christ  himself  testifies,  (John  viii.  36  :) 
 "  If  the  Son,  therefore,  shall  make  you  free,  ye  shall 
 be  free  indeed."  What  preparations  then  for  divine 
 grace  shall  we  derive  from  the  power  of  the  freedom 
 of  the  will,  if  the  commencement  of  our  goodness 
 arises  from  that  emancipation  which  the  grace  of 
 God  alone  performs  ? 
 
 19  I  speak  after  the  manner  of  men,  because  of 
 the  infirmity  of  your  flesh :  for  as  ye  have  yielded 
 your  members  servants  to  uncleanness,  and  to  ini- 
 quity unto  iniquity  ;  even  so  now  yield  your  mem- 
 bers servants  to  righteousnes  unto  holiness. 
 
 /  speak  after  the  manner  of  men — Paul  means  that 
 he  speaks  after  the  manner  of  men  with  respect  to 
 form,  not  the  subject  matter,  as  Christ  (John  iii.  12) 
 says,  "  If  I  have  told  you  earthly  things,"  when  he 
 is,  however,  discoursing  on  heavenly  mysteries,  but 
 not  with  so  much  majesty  as  the  dignity  of  the  sub- 
 ject demanded,  because  he  accommodated  himself  to 
 the  capacity  of  a  rude,  dull,  and  slow  people.     The 
 
266  ON  Paul's  epistle 
 
 apostle,  by  this  preface,  more  fully  proves  the  great 
 wickedness  and  grossness  of  the  calumny,  which  pre- 
 tends and  imagines  a  licentiousness  to  be  granted  for 
 sinning  by  the  liberty  that  Christ  hath  procured  for 
 his  people.  He,  at  the  same  time,  also  instructs 
 believers,  that  there  is  no  greater  absurdity,  or  rather 
 dishonour  and  shame,  than  for  the  spiritual  grace  of 
 Christ  to  be  inferior  to  an  earthly  emancipation  in 
 its  power  over  their  conduct.  As  if  the  apostle  had 
 said,  "  I  could  show,  by  instituting  a  comparison 
 between  righteousness  and  sin,  with  how  much 
 greater  vehemence  and  zeal  you  ought,  with  all 
 speed,  to  enter  the  service  of  the  former  than  to  obey 
 the  latter ;  but  I  spare  your  infirmity,  and  omit  the 
 adopting  of  such  a  plan.  I  may,  however,  showing 
 you  the  utmost  indulgence,  justly  demand  of  you 
 not  to  practise  righteousness,  on  any  consideration, 
 in  a  more  cold  or  negligent  manner  than  you  have 
 subjected  yourselves  to  the  dominion  of  sin."  He 
 means  more  than  meets  the  ear,  for  he  exhorts  them 
 to  obey  righteousness  with  so  much  greater  earnest- 
 ness as  its  dignity  is  much  superior  to  that  of  sin, 
 though  his  expressions  do  not  seem  to  warrant  the 
 full  extent  of  this  sense.  For  as  you  have  yielded — 
 Your  wretched  bondage  and  devotedness  to  the  affec- 
 tions of  your  flesh  was  clearly  apparent  from  the 
 readiness  with  which  all  your  limbs  and  members 
 paid  obedience  to  the  power  of  sin :  let  your  ala- 
 crity and  promptitude  be  equally  striking  in  perform- 
 ing the  commands  of  God ;  nor  let  your  activity  in 
 doing  good  actions  be  inferior  to  your  former  conduct 
 in  sinning.  The  apostle  does  not,  as  in  1  Thess. 
 iv.  7,  observe  the  order  of  the  antithesis  in  opposing 
 uncleanness  to  holiness,  but  the  sense  is  evident.  He 
 considers,  in  the  first  place,  two  kinds  of  sins,  un- 
 cleanness and  iniquity;  the  former  is  opposed  to 
 chastity  and  holiness,  the  latter  is   considered   in 
 
TO    THE    ROMANS.  267 
 
 relation  to  injuries  inflicted  upon  our  neighbours. 
 Tn  the  second  place,  he  repeats  the  word  iniquity 
 twice  in  a  different  sense  ;  in  the  former  passage,  it 
 means  pillage,  frauds,  perjuries,  and  injuries  of  every 
 description ;  in  the  second,  universal  depravity  and 
 corruption  of  life  and  manners :  as  if  he  had  said, 
 "  You  have  prostituted  your  members  to  the  com- 
 mission of  abandoned  crimes,  that  the  kingdom  of 
 iniquity  might  reign  in  you."  I  interpret  righteous- 
 ness to  mean  the  law  and  rule  of  living  righteously, 
 the  end  of  which  is  sanctification,  that  believers  may 
 indeed  devote  themselves  entirely,  purely,  and  simply, 
 to  the  service  of  God. 
 
 20  For  when  ye  were  the  servants  of  sin,  ye  were 
 free  from  righteousness.  21  What  fruit  had  ye  then 
 in  those  things  whereof  ye  are  now  ashamed  ?  for  the 
 end  of  those  things  is  death.  22  But  now,  being 
 made  free  from  sin,  and  become  servants  to  God,  ye 
 have  your  fruit  unto  holiness,  and  the  end  everlasting 
 life.  23  For  the  wages  of  sin  is  death ;  but  the 
 gift  of  God  is  eternal  life,  through  Jesus  Christ  our 
 Lord. 
 
 For  when  ye  were  the  servants — He  repeats  the 
 disagreement  already  mentioned  between  the  yoke 
 of  righteousness  and  sin,  which  are  so  contrary 
 in  their  character,  that  whoever  devotes  himself  to 
 one  must  necessarily  forsake  the  other.  His  object 
 is,  that  by  examining  them  separately  we  may  more 
 clearly  see  what  is  to  be  expected  from  both,  for  a 
 just  distinction  gives  greater  light  in  investigating  the 
 character  of  any  thing.  After  carefully  considering 
 the  difference  between  sin  and  righteousness,  he 
 points  to  the  consequences  which  may  be  expected 
 to  result  from  each.    The  apostle,  it  must  be  remem- 
 
268  ON  Paul's  epistle 
 
 bered,  argues  from  contraries  in  the  following  man- 
 ner :  "  While  you  were  the  Siprvants  of  sin,  you  were 
 free  from  righteousness  ;  but  now,  on  the  other  hand, 
 it  is  your  duty  to  be  the  servants  of  righteousness, 
 because  you  are  delivered  from  the  yoke  of  sin."  He 
 calls  those  free  from  righteousness,  who  are  under  no 
 restraint  or  check  of  obedience  for  the  purpose  of 
 practising  it,  since  the  licentiousness  of  the  flesh 
 so  emancipates  us  from  obedience  to  God,  that  we 
 become  the  slaves  of  the  devil.  Wretched,  there- 
 fore, and  cursed  is  that  liberty  which,  with  an 
 unbridled,  or  rather  furious  violence,  exults  even  to 
 our  ruin. 
 
 What  fruit  have  you  then — Paul  could  not  express 
 his  meaning  more  forcibly  than  by  appealing  to  their 
 consciences,  to  make  them  confess  the  shame  which 
 they  felt  in  their  character  when  out  of  Christ.  For 
 when  the  pious  begin  to  be  illuminated  by  the  Spirit 
 of  Christ  and  the  preaching  of  the  gospel,  they  con- 
 demn, of  their  own  accord,  the  whole  of  their  past 
 life,  which  they  had  spent  out  of  Christ ;  and  so  far 
 are  they  from  endeavouring  to  excuse  their  past 
 conduct,  that  they  are  rather  ashamed  of  themselves. 
 Nay,  they  constantly  recall  to  mind  the  recollection 
 of  their  disgrace,  that,  being  thus  ashamed,  they  may 
 be  more  sincerely,  readily,  and  with  heart  and  mind, 
 humbled  before  the  Lord.  Nor  does  the  apostle  say, 
 whereof  you  are  now  ashamed,  without  its  use ;  for  he 
 intimates  the  blindness  of  our  self-love,  under  which 
 we  suffered,  when  we  were  so  completely  involved 
 in  the  darkness  of  our  sins,  as  not  to  consider  the 
 extent  of  filth  and  uncleanness  in  which  we  were 
 sunk.  The  light  of  the  Lord  alone  can  open  our 
 eyes  to  be  able  to  behold  the  foulness  concealed  and 
 lurking  in  our  flesh.  W^hoever,  therefore,  has  been 
 taught  to  be  dissatisfied  with  himself  in  real  earnest, 
 and  to  be  confounded  with  shame  and  bashfulness 
 
TO    THE    ROMANS.  269 
 
 on  account  of  his  own  wretchedness,  has  been  then 
 only  imbued  and  furnished  with  the  first  elements 
 of  Christian  philosophy.  At  last  he  judges  also 
 more  evidently  from  the  consequence,  how  much 
 believers  ought  to  be  ashamed  when  they  understand 
 that  they  had  been  on  the  precipice  of  death,  and  the 
 brink  of  ruin,  nay,  had  now  actually  entered  the 
 gates  of  death,  unless  they  had  been  drawn  back  by 
 the  mercy  of  God. 
 
 You  have  your  fruit  unto  holiness — As  Paul  had 
 before  proved  sin  to  terminate  in  two  awful  conclu- 
 sions, so  he  now  shows  righteousness  to  be  productive 
 of  two  most  blessed  results.  Sin  in  the  present 
 life  produces  the  torments  of  an  evil  conscience,  and 
 afterwards  eternal  death.  We  gather  from  righte- 
 ousness the  present  fruit  of  holiness,  and  we  hope  for 
 eternal  life  in  a  future  world.  These  considerations, 
 if  we  are  not  altogether  sunk  in  stupidity,  ought  to 
 produce  in  our  minds  a  hatred  and  horror  of  sin, 
 and  a  love  and  earnest  desire  of  righteousness.  I  do 
 not  think,  with  some,  that  the  apostle  meant  tribute ; 
 for,  although  death  is  truly  the  tribute  we  pay  to 
 sin,  yet  it  cannot  be  applied  to  the  other  member  of 
 the  sentence,  for  life  cannot  be  said  to  be  the  tribute 
 of  holiness. 
 
 For  the  wages  of  sin — Some  consider  that  Paul 
 wishes  to  heighten  the  unpleasant  character  of  the 
 wages  given  to  sinners,  by  comparing  death  to  the  food 
 allotted  to  soldiers,  for  the  Greek  word  is  occasion- 
 ally taken  in  this  sense.  The  apostle  seems  rather 
 to  make  indirect  allusion  to  the  blind  appetites  of 
 those,  who  are  allured  to  their  own  destruction  by 
 baits  of  sin,  as  fishes  by  a  hook.  It  is  a  more  sim- 
 ple sense  to  understand  it  for  wages  ;  and  death  is 
 certainly  a  reward  merited  by  the  reprobates.  It 
 forms  the  conclusion,  and,  as  it  were,  epilogue  of 
 the  last  sentence  ;  nor  does  he  repeat  the  same  idea 
 
2Y0  ON  Paul's  epistle 
 
 again  in  different  words  without  a  reason,  for  he  was 
 desirous  to  render  sin  more  detestable  by  doubling 
 the  terror  with  which  it  is  accompanied.  But  the 
 gift  of  God — Some  consider  righteousness  to  be  the 
 subject,  and  the  gift  of  God  the  predicate  in  this 
 proposition,  and  translate  it,  eternal  life  is  the  gift  of 
 God ;  but  this  sense  entirely  destroys  the  antithesis. 
 Sin,  as  the  apostle  shows,  produces  only  death  ;  the 
 gift  of  God,  by  our  justification  and  sanctification, 
 he  now  adds,  procures  for  us  the  happiness  of  eter- 
 nal life.  As  sin  is  the  cause  of  death,  so  righteous- 
 ness, the  gift  of  Christ,  restores  eternal  life  to  be- 
 lievers ;  and  it  follows  from  this,  as  a  most  certain 
 conclusion,  that  our  salvation  is  wholly  to  be  ascribed 
 to  the  grace  and  mere  kindness  of  God.  Were  this 
 not  true,  he  might  have  said  the  wages  oi righteousness 
 is  eternal  life,  making  one  member  of  the  sentence 
 to  correspond  with  the  other ;  but  he  was  fully  satis- 
 fied that  we  obtain  eternal  life  as  a  gift  of  God,  and 
 not  our  own  merit.  Nor  is  this  one  simple  gift ;  for, 
 being  clothed  with  the  righteousness  of  the  Son,  we 
 are  reconciled  to  God,  and  regenerated  to  holiness 
 by  the  power  of  the  Spirit.  He  added,  in  Christ 
 Jesus,  for  the  purpose  of  removing  from  our  minds 
 and  hearts  every  opinion  of  our  own  peculiar  and 
 proper  dignity. 
 
 CHAPTER  VII. 
 
 1  Know  ye  not,  brethren,  (for  I  speak  to  them 
 that  know  the  law,)  how  that  the  law  hath  dominion 
 over  a  man  as  long  as  he  liveth  ?  2  For  the  woman 
 which  hath  an  husband  is  bound  by  the  law  to  her 
 husband  so  long  as  he  liveth  ;  but  if  the  husband  be 
 
TO    THE    ROMANS.  271 
 
 dead,  she  is  loosed  from  the  law  of  her  husband. 
 3  So  then  if,  while  her  husband  liveth,  she  be  mar- 
 ried to  another  man,  she  shall  be  called  an  adulteress : 
 but  if  her  husband  be  dead,  she  is  free  from  the  law ; 
 so  that  she  is  no  adulteress,  though  she  be  married 
 to  another  man.  4  Wherefore,  my  brethren,  ye  also 
 are  become  dead  to  the  law  by  the  body  of  Christ ; 
 that  ye  should  be  married  to  another,  even  to  him 
 who  is  raised  from  the  dead,  that  we  should  bring 
 forth  fruit  unto  God. 
 
 Although  he  had  given  a  sufficient  but  brief  solu- 
 tion to  the  question  concerning  the  abrogation  of  the 
 law,  yet,  on  account  of  its  difficulty  and  many  other 
 questions  which  might  arise  from  its  discussion,  he 
 considers,  more  at  length,  in  what  way  the  law  is 
 abrogated  with  respect  to  us.  He  then  shows  the 
 great  good  arising  to  believers  from  its  abrogation  ; 
 for,  while  we  are  held  bound  to  the  demands  of  the 
 law  out  of  Christ,  it  can  only  condemn  us.  He  next 
 considers  and  refutes  the  objections  of  the  flesh,  to 
 prevent  any  one  from  bringing  accusations  against 
 the  law  itself,  where  he  treats,  in  a  remarkable  pas- 
 sage, with  great  elegance  concerning  the  use  of  the 
 law. 
 
 Know  ye  not,  brethren — As  a  general  proposition, 
 it  is  laid  down  by  Paul  that  the  law  is  made  with  no 
 other  design,  and  for  no  other  end,  than  to  regulate 
 our  conduct  during  the  present  life  ;  it  has  no  place 
 and  authority  among  the  dead  ;  and  to  this  position 
 he  afterwards  subjoins  the  hypothesis,  that  we  are 
 dead  to  the  law  in  the  body  of  Christ.  Others 
 understand  the  power  of  the  law  for  restraining  us  to 
 remain,  while  its  use  is  in  force.  But,  since  this  view 
 of  the  passage  is  not  so  plain  nor  so  well  adapted  to 
 
%t2  ON  Paul's  epistle 
 
 the  hypothesis  which  immediately  follows,  I  prefer 
 the  sentiments  of  those  who  confine  the  expressions 
 to  the  life  of  man,  and  not  to  the  continuance  of  the 
 law.  By  proposing  the  question,  he  increases  the 
 energy  with  which  he  asserts  the  certainty  of  his 
 statement ;  for  he  shows  it  to  he  neither  new  nor 
 unknown,  but  acknowledged  equally  by  all.  For  I 
 speak  to  them  that  know  the  law — This  parenthesis 
 must  be  referred  to  the  same  subject  with  the  pro- 
 position :  as  if  the  apostle  had  said,  "  I  know  as- 
 suredly your  acquaintance  with  the  law  to  be  such 
 as  leaves  no  doubt  on  your  minds  relative  to  the 
 point  under  consideration."  And  though  both  the 
 proposition  and  parenthesis  might  be  applied  gene- 
 rally to  all  lav/s  at  the  same  time,  yet  it  is  better 
 to  confine  the  subject,  now  discussed,  to  the  law  of 
 God.  It  is  childish  to  imagine,  with  some,  that  the 
 knowledge  of  law  is  applied  to  the  Romans,  because 
 a  great  part  of  the  world  was  subject  to  their  empire 
 and  laws ;  for  Paul  partly  addresses  the  Jews,  or 
 other  strangers,  partly  the  common  people,  and  men 
 in  obscure  stations.  He  chiefly  regards  the  Jews,  in 
 discussing  the  question,  relative  to  the  abrogation  of 
 the  law.  To  prevent  every  appearance  of  his  treat- 
 ing the  subject  in  a  captious  manner,  he  shows  that 
 he  assumes  a  vulgar  and  well-known  principle,  which 
 must  be  certainly  known  to  all  those  who  had  been 
 educated  from  their  childhood  in  the  doctrine  of  the 
 law. 
 
 For  the  woman  is  bound  to  her  husband — He  ad- 
 duces this  similitude  for  the  purpose  of  proving  us 
 to  be  so  freed  from  the  law,  that  it  retains,  properly, 
 and  by  its  own  right,  no  more  power  over  us.  And 
 although  he  could  have  proved  his  proposition  by 
 other  arguments,  yet,  as  the  example  of  marriage  was 
 well  suited  for  the  illustration  of  his  subject,  he  in- 
 troduced the  comparison  taken  from  matrimony,  for 
 
TO    THE    ROMANS.  273 
 
 the  purpose  of  confirming  his  statement.  To  pre- 
 vent any  reader  from  feeling  perplexed,  because  the 
 members  of  the  sentence  which  are  compared  with 
 each  other  do  not  correspond,  we  must  remark,  that 
 the  apostle  designedly  intended  to  remove  the  dis- 
 pleasure, which  the  adoption  of  too  harsh  an  expres- 
 sion might  produce,  by  a  trifling  inversion.  The 
 apostle,  had  he  strictly  observed  the  order  of  the 
 comparison,  would  have  said,  the  woman,  after  the 
 death  of  her  husband,  is  freed  from  the  bond  of 
 marriage  ;  the  law  which,  with  respect  to  us,  is  in 
 the  state  and  condition  of  a  husband,  is  dead  to  us, 
 therefore  we  are  delivered  from  its  power.  Had  the 
 apostle  said,  that  the  law  was  dead,  he  might  have 
 offended  the  Jews  by  the  harshness  of  his  language, 
 which  he  alters  a  little,  and  uses  the  expression,  we 
 are  dead  to  the  laiv.  Some  commentators  consider 
 Paul  to  argue  from  the  less  to  the  greater  ;  but  as  I 
 fear  this  interpretation  may  appear  too  forced,  1  give 
 a  preference  to  the  former  on  account  of  its  simpli- 
 city. The  order  of  the  argument  is  as  follows  :— 
 A  woman  is  subject  by  the  law  to  her  husband  as 
 long  as  he  lives,  so  that  she  cannot  take  another  ; 
 after  his  death  she  is  delivered  from  the  bond  of  the 
 law,  and  can  freely  marry  any  husband  she  chooses. 
 The  comparison  is  thus  applied  by  Paul.  The  law 
 was  in  the  place  of  a  husband,  by  whose  yoke  we 
 were  bound,  until  it  became  dead  to  us.  After  the 
 death  of  the  law  Christ  took  us,  delivered  us  from 
 the  law,  and  joined  us  to  himself.  We,  therefore, 
 being  married  to  Christ,  who  is  raised  from  the  dead, 
 ought  to  cling  to  him  alone  ;  and,  as  the  life  of 
 Christ  is  eternal  after  his  resurrection,  we  shall  never 
 be  divorced  any  more  from  our  Saviour.  The  word 
 law  is  taken  in  various  senses  :  sometimes  it  means 
 the  mutual  law  of  marriage  ;  on  other  occasions,  the 
 power  of  a  husband,  to  whom  the  wife  is  subject ; 
 
274  ON  Paul's  epistle 
 
 in  some  passages,  the  doctrine  of  Moses.  We  must 
 keep  in  mind,  that  Paul  alludes  here  only  to  such 
 part  of  the  law  as  peculiarly  belonged  to  the  ministry 
 of  Moses.  For  we  must  never  dream  of  the  abroga- 
 tion of  the  law  with  respect  to  the  ten  command- 
 ments, in  which  God  has  taught  us  our  duty,  and 
 appointed  us  a  rule  for  the  conduct  of  our  lives, 
 because  the  will  of  God  ought  to  continue  and  flourish 
 for  ever.  Let  us,  therefore,  carefully  remember, 
 this  is  not  a  release  from  the  righteousness  taught  in 
 the  law,  but  from  its  rigorous  demand,  and  that 
 curse  which  follows  the  strictness  of  its  sentence. 
 The  rule  of  a  good  life,  therefore,  prescribed  by 
 the  law,  is  not  abrogated ;  but  that  quality  which 
 is  opposed  to  the  liberty  purchased  by  Christ, 
 and  demands  the  utmost  perfection,  and,  because 
 we  do  not  attain  it,  binds  us  under  the  guilt  of 
 eternal  death.  The  apostle,  not  being  desirous  to 
 state  the  causes  on  account  of  which  a  woman  is 
 delivered  from  the  power  and  authority  of  her  hus- 
 band, had  no  wish  to  determine  the  law  of  matri- 
 mony. It  would,  therefore,  be  vain  to  seek  here 
 for  any  certain  doctrine  on  this  subject. 
 
 By  the  body  of  Christ — Christ,  in  the  first  place, 
 triumphed  over  sin  by  erecting  the  standard  of  his 
 cross,  and  for  this  purpose  it  was  necessary  that  the 
 hand-writing,  by  which  we  were  bound,  should  be 
 torn  in  pieces.  The  law  is  that  hand-writing,  whose 
 force,  when  exerted,  makes  us  debtors  to  sin,  and  it 
 is  therefore  called  the  power  of  sin.  By  the  abroga- 
 tion, therefore,  of  this  hand-writing,  we  are  delivered 
 from  the  law  by  the  body  of  Christ,  when  it  was 
 fixed  to  the  cross.  But  the  apostle  goes  farther, 
 and  states  the  bond  of  the  law  to  have  been  broken  ; 
 not  that  we  might  live  according  to  our  own  will,  as 
 the  widow,  while  she  lives  unmarried,  is  subject  only 
 to  her  own  authority  ;  but  we  have  now  been  bound 
 
TO    THE    ROMANS.  27S 
 
 to  another  husband,  nay,  we  have  passed  from  one 
 hand  to  another,  from  the  law  to  Christ.  He  also 
 mitigates  the  severity  of  the  sentence,  when  he  says, 
 that  Christ  has  delivered  us  from  the  yoke  of  the  law 
 for  the  purpose  of  ingrafting  us  into  his  own  body. 
 For  although  Christ  voluntarily  subjected  himself 
 for  a  time  to  the  law,  yet  it  is  not  right  that  the  law 
 should  have  dominion  over  him.  He  also  communi- 
 cates the  liberty,  which  is  peculiar  to  himself,  to  his 
 own  members.  We  need  not,  therefore,  be  surprised 
 if  he  exempts  the  pious  from  the  yoke  of  the  law, 
 whom  he  joins  to  himself  by  a  sacred  tie,  that  they 
 may  be  one  body  with  him.  To  him  who  is  raised 
 from  the  dead — We  have  already  said  that  Christ  is 
 substituted  in  the  place  of  the  law,  nor  can  liberty  be 
 conceived  to  exist  out  of  him,  nor  dare  anyone  effect 
 a  divorce  from  the  law,  who  is  not  already  dead  to  him- 
 self. Paul  uses  this  circumlocution  to  point  out  that 
 eternal  life,  which  Christ  attained  by  the  resurrection, 
 that  his  followers  may  thus  know  the  endless  dura- 
 tion of  his  union  with  them.  Paul  speaks  more 
 clearly  in  the  6th  chapter  of  the  Ephesians,  concern- 
 ing the  spiritual  marriage  of  Christ  with  his  church. 
 That  we  should  bring  forth  fruit  unto  God — Paul 
 always  adds  the  final  cause,  that  no  believer  might 
 take  this  as  a  pretext  for  licentiousness  by  indulging 
 his  flesh,  or  its  desires  and  lusts,  because  Christ  has 
 emancipated  us  from  the  slavery  of  the  law ;  for  he 
 hath  offered  us  with  himself  a  sacrifice  to  his  Father, 
 and  regenerates  us  for  this  very  end  and  purpose, 
 that  we  should  bring  forth  fruit  unto  God  by  the 
 newness  of  our  life.  Sanctification  and  righteous- 
 ness are,  we  know,  the  fruits  demanded  of  us  by  our 
 heavenly  Father.  Nor,  if  we  are  the  servants '  of 
 God,  does  that  detract  any  thing  from  our  liberty. 
 Nay,  if  we  wish  to  enjoy  so  great  a  blessing  as 
 Christ,  our  whole  thoughts  must  be  engaged  in  pro- 
 s2 
 
276  ON  Paul's  epistle 
 
 moting  God's  glory,  on  which  account  Christ  took 
 us  to  himself.  If  we  pursue  a  different  conduct,  we 
 remain  the  slaves,  not  only  of  the  law,  but  of  sin 
 and  death. 
 
 5  For  when  we  were  in  the  flesh,  the  motions  of 
 sins,  which  were  by  the  law,  did  work  in  our  members 
 to  bring  forth  fruit  unto  death.  6  But  now  we  are 
 delivered  from  the  law,  that  being  dead  wherein  we 
 w^ere  held  ;  that  we  should  serve  in  newness  of  spirit, 
 and  not  in  the  oldness  of  the  letter. 
 
 For  when  we  were  in  the  flesh — Paul  points  out,  in  a 
 still  more  clear  manner  by  the  contrast,  how  vainly  the 
 zealots  of  the  law  wish  to  keep  believers  subject  to 
 its  power.  For  while  the  doctrine  of  the  letter  of  the 
 law  reigns  and  is  in  force,  without  the  Spirit  of  Christ, 
 the  wantonness  of  the  flesh,  so  far  from  being  re- 
 strained, boils  up  with  greater  force  ;  the  kingdom 
 of  righteousness,  therefore,  it  necessarily  follows,  is 
 only  established  when  Christ  emancipates  us  from 
 the  lav/.  Paul,  at  the  same  time,  acquaints  us  with 
 the  works  which  it  becomes  us  to  practise  when  de- 
 livered from  the  power  of  the  law.  While  man, 
 therefore,  is  kept  under  the  yoke  of  the  law,  he"  can 
 procure  nothing  for  himself  but  death,  by  his  con- 
 stant practice  of  sinning.  If  the  slavery  of  the  law 
 produces  sin  only,  emancipation,  w^hich  is  opposed 
 to  bondage,  ought  to  lead  to  righteousness ;  if  the 
 former  conducts  to  death,  the  latter  must  confer  life 
 upon  believers.  Let  us,  however,  carefully  weigh 
 and  consider  the  words  of  Paul.  He  says  w^e  have 
 been  in  the  flesh,  when  he  is  desirous  to  describe  our 
 state  during  the  time  we  were  under  the  dominion  of 
 the  law.  Hence  we  understand,  that  all  those  who 
 are  under  the  law,  have  only  their  ears  stunned  with 
 
TO    THE    ROMANS.  277 
 
 the  external  breath  used  in  speaking  of  its  prohibi- 
 tions and  requisitions,  without  any  fruit  or  advantage 
 arising  from  what  they  hear,  since  they  are  destitute 
 of  the  internal  Spirit  of  God.  They  must,  there- 
 fore, necessarily  remain  sunk  in  vice  and  froward- 
 ness,  until  they  discover  a  better  remedy  for  the 
 healing  of  their  disease.  Observe  also  the  common 
 scriptural  expression,  to  he  in  the  flesh,  which  is  used 
 instead  of  "  our  being  endowed  with  the  alone  gifts 
 of  nature,  while  the  peculiar  grace  is  wanting,  which 
 God  condescends  to  bestow  on  his  own  elect."  If, 
 moreover,  this  whole  state  of  life  is  spent  and  em- 
 ployed in  vice,  it  is  undoubtedly  evident  that  no  part 
 of  our  mind  and  inclination  is,  by  nature,  in  a  sound 
 and  faultless  state,  and  the  freedom  of  our  will  is 
 only  possessed  of  the  power  of  sending  forth,  in 
 every  direction,  our  depraved  and  abandoned  affec- 
 tions as  weapons  of  destruction.  The  motions  of  sins, 
 which  were  by  the  law — The  law  excited  our  de- 
 praved affections,  which  exerted  their  power  in 
 every  part  of  us,  for  there  was  no  limb  that  was  not 
 the  slave  of  depraved  passions  and  dispositions. 
 The  work  of  the  law,  if  we  do  not  possess  the  Spirit, 
 our  internal  Master,  is  to  inflame  the  workings  of 
 our  hearts  still  more,  and  make  them  boil  over  in 
 inordinate  desires.  Paul  compares  here  the  law 
 with  the  corrupt  nature  of  man,  whose  perverse 
 character  and  lust  rush  forthwith  still  greater  fury  in 
 proportion  to  the  number  of  the  restraints  and  checks 
 imposed  upon  sin  by  righteousness.  He  again  adds, 
 while  our  carnal  affections  enjoyed  the  sovereignty 
 under  the  law,  they  brought  forth  fruits  unto  death, 
 and  thus  showed  the  law  of  itself  to  have  been  the 
 cause  of  destruction.  The  madness  of  those  who 
 desire  so  earnestly  a  death-producing  slavery,  fol- 
 lows from  our  former  statement. 
 
 But  now  ye  are  delivered  from  the  law — He   con- 
 
278  ON  Paul's  epistle 
 
 tinues  the  argument  from  the  contrast :  "  if  the  bond 
 of  the  law  rather  excited  us  to  sin  than  restrained 
 the  flesh  from  its  own  indulgences,  we  must  neces- 
 sarily be  released  from  the  power  of  the  law,  that  we 
 may  cease  from  sinning.  If  we  are,  therefore,  eman- 
 cipated from  the  bondage  of  the  law,  that  we  may 
 become  the  servants  of  God,  all  such  as  take  a  liberty 
 for  sinning  from  this  cause,  act  with  the  greatest  per- 
 verseness ;  and  all  teachers,  who  say  the  reins  are  in 
 this  way  thrown  upon  the  necks  of  our  lusts,  make 
 a  false  and  unfounded  assertion.  We  are,  it  is  worthy 
 of  being  observed,  then  delivered  from  the  law, 
 when  God  imbues  us  with  his  Spirit,  absolves  us 
 from  the  rigorous  demand  and  curse  of  the  law,  and 
 thus  enables  us  to  walk  in  his  ways."  That  being 
 dead — This  part  is  confined  to  the  reasoning  of  the 
 apostle,  or  rather  hints  at  the  manner  by  which  we  are 
 liberated,  namely,  while  the  law  is  so  far  abrogated 
 that  we  are  not  crushed  with  its  intolerable  burden, 
 nor  does  its  inexorable  rigour  bury  us  under  its  curse. 
 In  newness  of  spirit — Paul  opposes  the  spirit  to  the 
 letter^  because  before  our  will  is  formed  by  the  Holy 
 Spirit  to  the  will  of  God,  we  have  nothing  in  the  law 
 save  its  external  letter,  which  bridles  and  restrains 
 our  outward  actions,  but  by  no  means  represses  the 
 fury  of  our  lust.  He  attributes,  indeed,  newness  to 
 the  spirit,  because  it  comes  in  the  place  of  the  old 
 man,  as  the  letter  is  called  old,  which  perishes  by  the 
 regeneration  of  the  Spirit. 
 
 7  What  shall  we  say  then  ?  Is  the  law  sin  ? 
 God  forbid.  Nay,  I  had  not  known  sin  but  by  the 
 law  :  for  I  had  not  known  lust,  except  the  law  had 
 said.  Thou  shalt  not  covet.  8  But  sin,  taking  occa- 
 sion by  the  commandment,  wrought  in  me  all  manner 
 of  concupiscence.    For  without  the  law  sin  was  dead. 
 
TO    THE    ROMANS.  279 
 
 What  shall  we  say  then  ? — Because  it  was  said 
 that  we  ought  to  be  delivered  from  the  law,  for  the 
 purpose  of  serving  God  in  newness  of  the  spirit,  the 
 fault  of  impelling  us,  as  it  were,  to  sin,  seemed  to  be 
 inherent  in  the  law.  The  apostle  very  justly  en- 
 gages in  refuting  this  uncommon  absurdity,  when 
 he  asks  the  question,  Is  the  law  sin  or  not  ?  he 
 means,  does  it  so  create  sin,  that  the  blame  and  fault 
 of  the  latter  ought  to  be  imputed  to  the  former? 
 Nay,  I  had  not  known  sin — Sin,  therefore,  resides  in 
 us,  not  in  the  law  ;  for  its  cause  is  the  depraved 
 desire  of  our  flesh,  and  we  attain  a  knowledge  of  it 
 from  our  becoming  acquainted  with  the  righteous- 
 ness declared  to  us  in  the  law.  We  must  not  under- 
 stand the  apostle,  as  if  he  meant  there  was  no  distinc- 
 tion between  right  and  wrong  without  the  law :  but  that 
 we  are  either  too  dull  to  perceive  our  own  depravity, 
 or  are  rendered  entirely  stupid,  while  we  flatter  our- 
 selves in  the  indulgence  of  our  inordinate  desires. 
 The  statement  of  Paul,  /  had  not  known  lust,  is  a 
 declaration  of  the  former  sentence,  in  which  he  proves 
 the  ignorance  of  sin,  whose  character  and  nature  he 
 is  examining,  which  consists  in  not  perceiving  its 
 own  lust.  He  intentionally  dwells  on  one  kind  of 
 sin,  in  which  hypocrisy  chiefly  reigns,  and  supine 
 indulgence  and  security  are  always  connected  with 
 this  vice.  For  mankind  are  never  so  deprived  of 
 understanding  as  not  to  make  a  distinction  between 
 different  external  actions,  nay,  they  are  compelled  to 
 condemn  wicked  councils  and  enterj)rises  of  vice, 
 while  they  feel  themselves  under  the  necessity  of 
 bestowing  due  praise  upon  rectitude  of  heart  and 
 mind.  But  the  vice  of  lust  is  more  secret  and  deeply 
 hidden,  so  that  no  account  can  be  taken  of  it,  while 
 men  judge  from  their  own  feelings.  Nor  does  Paul 
 boast  of  his  freedom  from  lust ;  but  he  so  indulged 
 his  own  inclinations,  as  not  to    consider  the  vice 
 
280  ON  Paul's  epistle 
 
 of  inordinate  desire  lurking  in  his  heart.  For 
 though  he  was  deceived  for  a  time,  when  he  did 
 not  believe  righteousness  to  be  prevented  by  lust 
 and  covetousness,  yet  he  at  last  understood  him- 
 self to  be  a  sinner,  on  finding  concupiscence,  from 
 which  no  human  being  is  free,  to  be  prohibited  by  the 
 law.  Augustine  says,  Paul  included  the  whole  law 
 in  the  word  covetousness ;  this,  if  properly  under- 
 stood, is  true.  For  when  Moses  shows  the  actions 
 we  must  avoid,  if  we  are  desirous  not  to  injure  our 
 neighbour,  he  subjoins  the  commandment  against 
 covetousness,  which  must  be  referred  to  all  these 
 duties.  The  lawgiver,  undoubtedly,  in  the  pre- 
 ceding commandments,  condemned  all  depraved  af- 
 fections conceived  in  our  minds  ;  but  there  is  a  great 
 difference  between  the  deliberate  wilful  desire  of  the 
 heart,  and  the  appetites  by  which  we  are  provoked 
 and  moved.  God,  therefore,  in  the  tenth  com- 
 mandment, demands  from  us  such  strictness  of  in- 
 tegrity, that  no  vicious  desire  ought  to  solicit  us  to 
 evil,  even  though  we  should  not  give  our  consent. 
 This  consideration  induced  me  to  observe,  that  Paul 
 carries  his  view  of  this  subject  farther  than  the 
 common  understanding  of  mankind  goes.  Political 
 laws,  indeed,  cry  out  that  they  inflict  punishments 
 on  plots  and  councils,  not  merely  on  events  ;  philo- 
 sophers also,  with  still  greater  accuracy,  place  both 
 vices  and  virtues  in  the  mind  ;  but  God,  by  this 
 precept,  penetrates  even  to  our  very  concupiscence, 
 which  is  more  concealed  than  the  will  and  inclina- 
 tion, and  on  this  account  not  considered  to  be  a  vice. 
 Not  only  did  it  secure  the  pardon  of  philosophers, 
 but  the  Roman  Catholics  contend  that  it  is  not  sin  in 
 the  regenerate.  But  Paul  says,  he  detected  his  guilt 
 from  this  latent  disease,  and  it  hence  follows  that  no 
 excuse  can  be  offered  for  any  of  those  who  are 
 under  the  influence   of  covetousness,  nor  can  they 
 
,  TO    THE    ROMANS.  281 
 
 expect  the  pardon  of  their  offence  from  any  but  God. 
 A  distinction,  in  the  mean  time,  must  be  observed 
 between  depraved  lusts,  which  secure  the  consent  of 
 the  will,  and  covetousness,  that  provokes  and  affects 
 the  heart  and  inclination  in  such  a  manner,  as  to  stop 
 in  the  midst  of  its  persuading  and  exciting  to 
 action. 
 
 But  sin,  taking  occasion  by — All  evil,  therefore, 
 arises  from  sin  and  the  corruption  of  the  flesh ;  the 
 occasion  exists  only  in  the  law.  And,  though  the 
 apostle  may  appear  merely  to  speak  of  that  excite- 
 ment by  which  our  covetousness  is  incited  by  the 
 law  to  boil  up  into  greater  madness,  yet  I  chiefly 
 refer  it  to  knowledge :  as  if  he  had  said,  "  the  law 
 detected  in  me  all  my  concupiscence,  which  appeared, 
 when  concealed,  not  to  exist."  I  do  not,  however, 
 deny  the  flesh  to  be  more  keenly  stimulated  by  the 
 law  to  concupiscence,  and  in  this  way,  also,  carnal  de- 
 sire is  made  manifest  to  the  light,  which  might  happen 
 to  Paul.  But  it  appears  to  be  more  agreeable  to 
 the  context  to  understand  the  passage  of  the  mani- 
 festation of  sin,  since  Paul  immediately  adds,  for 
 without  the  law  sin  is  dead. 
 
 9  For  I  was  alive  without  the  law  once  ;  but  when 
 the  commandment  came,  sin  revived,  and  I  died. 
 10  And  the  commandment,  which  was  ordained  to 
 life,  I  found  to  be  unto  death.  11  For  sin,  taking 
 occasion  by  the  commandment,  deceived  me,  and  by 
 it  slew  me.  12  Wherefore  the  law  is  holy,  and  the 
 commandment  holy,  and  just,  and  good. 
 
 Without  the  law  sin  was  dead — Paul  very  clearly  I 
 points  out  the  sense  of  the  former  passage,  for  the  1 
 expression  he  uses  here  implies  that  the  knowledge  ]  | 
 of  sin  was  buried  without  the  law.    This  is  a  general]  / 
 
283  ON  Paul's  epistle       ^ 
 
 \  opinion,  to  which  he  adds  his  own  example.  I  am 
 1  surprised  to  find  interpreters  translating  the  tense  in 
 1  the  preterimperfect,  as  if  Paul  was  speaking  of  him- 
 iself,  though  it  is  very  evident  that  he  commences 
 iwith  a  universal  proposition,  and  afterwards  explains 
 ■;it  by  his  own  example. 
 
 For  I  was  alive  without  the  law  once — Paul  inti- 
 mates that  there  was  a  time  when  sin  was  dead  to  him- 
 self, or  with  respect  to  his  view  of  his  own  character. 
 We  must  not  understand  from  this,  that  the  apostle 
 lived  at  any  time  without  the  law,  but  he  appeared 
 to  live,  from  the  absence  of  the  law  ;  and,  being  in- 
 flated by  the  confidence  of  his  own  righteousness, 
 arrogated  life  to  himself,  when,  at  the  same  time,  he 
 was  dead.  The  sentence  will  appear  clearer  by  re- 
 solving it  in  the  following  manner :  "at  one  period, 
 when  I  was  without  the  law,  I  was  alive.''  I  term 
 this  word  emphatic,  because  he  claimed  life  for  him- 
 self by  imagining  that  he  was  righteous  ;  his  meaning 
 is,  ''  when,  laying  aside  all  thought  of  the  law,  I 
 committed  sin,  my  transgression  of  the  law  was  so 
 lulled  to  sleep,  that  it  appeared  almost  dead,  in  con- 
 sequence of  not  observing  its  operations  and  effect. 
 On  the  other  hand,  because  I  did  not  consider  my- 
 self a  sinner,  I  rested  in  my  own  character,  and  con- 
 ceived that  life  had  taken  up  its  abode  in  me.  For  the 
 death  of  sin  is  a  man's  life,  and,  on  the  other  hand, 
 the  life  of  sin  his  death."  But  he  proposes  the 
 question,  during  which  period  he  confidently  claimed 
 life  for  himself  through  ignorance,  or,  as  he  terms  it, 
 absence  of  the  law.  For  he  was,  undoubtedly,  in- 
 structed from  his  childhood  in  the  doctrine  of  the 
 law  ;  but  it  was  the  "  theology  of  the  letter,"  which 
 does  not  humble  its  disciples.  For,  as  Paul  says, 
 (2  Cor.  iii.  14,)  a  veil  was  interposed  to  prevent  the 
 Jews  from  seeing  the  light  of  life  in  the  law  ;  so  he 
 himself  also,  in  some  degree,  when  he  wanted  the 
 
TO    THE    ROMANS.  283 
 
 Spirit  of  Christ,  had  his  eyes  veiled,  and  rested 
 satisfied  with  the  external  mask  of  righteousness. 
 He  therefore  says,  he  was  without  the  law,  be- 
 cause, though  he  saw  it  with  his  eyes,  he  was  not 
 affected  with  a  serious  sense  of  the  judgment  of  the 
 Lord  :  the  eyes  of  hypocrites  are  so  covered  with  a 
 veil,  that  they  do  not  see  the  extent  of  the  precept 
 which  prohibits  us  from  coveting.  But  when  the 
 commandment  came — He  speaks  of  the  commandment 
 coming,  when  it  began  to  be  truly  understood  ;  for  it 
 then  called  forth  sin,  as  it  were,  from  the  dead,  and 
 disclosed  to  Paul  the  fountain  of  wickedness  issuing 
 from  the  inmost  recesses  of  his  heart,  and  at  the 
 same  time  killing  him.  Paul,  we  should  never  for- 
 get, is  here  speaking  of  the  intoxicating  confidence 
 in  which  hypocrites  rest,  when  they  flatter  them- 
 selves, and  wink  at  their  own  vices. 
 
 I  found  to  he — Two  things  are  here  stated :  that 
 the  commandment  shows  us  the  way  of  life  in  the 
 righteousness  of  God,  and  was  given  that  we  might, 
 by  observing  the  law  of  the  Lord,  obtain  everlasting 
 life,  if  not  prevented  by  our  own  wickedness.  But 
 since  none  of  us  obey  the  law,  but  rather  rush 
 headlong  with  all  our  powers  and  combined  exer- 
 tions to  follow  that  very  course  of  life,  from  which 
 we  are  recalled  by  its  precepts,  it  necessarily  brings 
 only  death,  and  this  distinction  must  be  made  be- 
 tween the  nature  of  the  law  and  our  own  vice.  The 
 deadly  wound,  therefore,  inflicted  upon  us  by  the 
 law  is  evidently  accidental,  as  if  an  incurable  disease 
 should  be  increased  in  violence  by  a  salutary  remedy. 
 I  acknowledge  the  accident  is  inseparable  from  the 
 law,  on  which  account  it  is  called  (2  Cor.  iii.  7)  "the 
 ministration  of  death,"  when  compared  with  the  gos- 
 pel ;  but  we  ought  to  have  it  fixed  in  our  minds,  that 
 the  law  does  not  injure  us  by  its  own  nature,  but 
 
284  ON  Paul's  epistle 
 
 our  corruption  excites  and  calls  forth  the  denuncia- 
 tion of  its  curse. 
 
 Deceived  me — The  whole  life  of  man,  it  must  be 
 granted,  wanders  from  rectitude,  and  is  full  of 
 errors,  provided  the  will  of  God  should  be  concealed 
 from  us,  and  no  part  of  the  doctrine  of  divine  truth 
 shine  forth  for  our  instruction.  Nay,  we  cannot 
 escape  error,  until  the  way  of  right  living  is  pointed 
 out  to  us  by  the  law.  Paul  justly  says,  we  are 
 deceived,  when  sin  is  detected  by  the  law ;  because 
 we  then  begin  at  last  to  be  sensible  of  our  error, 
 when  the  Lord  has  brought  conviction  to  the  mind 
 by  the  loud  voice  of  conscience.  •  We  are  said  to  be 
 deceived,  because  the  law  opens  our  understanding, 
 and  makes  us  clearly  acquainted  with  our  great 
 departure  from  a  proper  course  of  life,  and  sinners, 
 who  went  on  securely  before,  become  wearied  and 
 displeased  with  themselves,  since  they  know  assur- 
 edly, when  the  foul  and  squalid  nature  and  character 
 of  sin  have  been  placed  before  them  in  the  glass  of 
 the  law,  that  their  mad  career  of  evil  and  unhallowed 
 conduct  was  hurrying  them  on  to  the  yavming  jaws 
 of  death.  He  again  impresses  upon  his  readers  the 
 word  occasion,  with  a  view  to  convince  us  that  the 
 law  does  not  bring  forth  death  of  itself,  but  from 
 some  other  adventitious  cause. 
 
 Wherefore  the  law  is  holy — Paul  uses  the  two 
 words,  law  and  commandment,  for  the  purpose  of 
 giving  force  and  energy  ;  and  he  means  the  law, 
 and  every  precept  it  enjoins,  is  holy,  and  on  this 
 account  must  be  reverenced  with  the  greatest  honour; 
 just,  and  therefore  no  unrighteousness  must  be  laid 
 to  its  charge  ;  good,  and  therefore  pure,  and  free  from 
 every  vice  and  every  stain.  He  thus  defends  the 
 law  from  every  charge  and  accusation  brought  against 
 it,  so  that  none  dare  attack  the  commandment  and 
 
TO    THE    ROMANS.  285 
 
 its  requisitions,  as  containing  any  principle  contrary 
 to  goodness,  to  righteousness,  and  to  holiness. 
 
 13  Was  then  that  which  is  good  made  death 
 unto  me  ?  God  forbid.  But  sin,  that  it  might  appear 
 sin,  working  death  in  me  by  that  which  is  good ; 
 that  sin  by  the  commandment  might  become  exceed- 
 ing sinful. 
 
 Was  then  that  which  is  good — He  has  vindicated 
 the  law,  in  his  former  remarks,  from  all  calumnies,  in 
 such  a  manner,  that  it  continues  doubtful  whether  it 
 be  the  real  cause  of  death.  Nay,  the  human  mind 
 is  greatly  perplexed  by  considering  how  it  is  con- 
 sistent for  us  to  state  that  nothing  but  destruction 
 arises  from  the  striking  and  singular  favour  of  God. 
 Paul,  in  answering  this  objection,  denies  death  to 
 have  been  caused  by  the  law,  though  sin,  taking 
 occasion  by  the  commandment,  introduced  death. 
 This  answer  contradicts  not,  though  it  may  appear 
 to  do  so,  his  former  observation,  that  he  had  found 
 the  commandment,  which  was  ordained  to  life,  to  be 
 unto  death.  Paul,  in  the  former  passage,  meant, 
 that  our  depravity,  by  abusing  the  law,  was  the 
 cause  of  our  destruction,  in  direct  opposition  to  the 
 nature  of  the  commandment ;  and,  in  this  verse,  he 
 denies  the  law  to  be  the  material  cause  of  death, 
 which  ought  not  to  be  laid  to  the  charge  of  com- 
 mandments that  are  just  and  good.  The  apostle 
 speaks  more  fully  of  the  law,  (2  Cor.  iii.  7,)  and 
 calls  it  the  ministration  of  death,  as  frequently  occurs 
 in  controversy,  for  he  is  not  there  considering  the 
 nature  of  the  law,  but  the  false  opinion  of  his  adver- 
 saries. Nay,  sin,  8^c. — I  pass  over  the  remarks  of 
 others,  and  adopt  this  reading  in  the  following  sense : 
 "  Sin,  before  its   detection  by  the  law,  is,  in  some 
 
286  ON  Paul's  epistle 
 
 measure  justified;  but,  on  being  revealed  by  occa- 
 sion of  the  law,  is  denominated  sin ;  and  its  wicked- 
 ness, and,  if  I  may  be  allowed  the  expression,  sinful- 
 ness, then  appears  greater,  because  it  perverts  and 
 changes  the  goodness  of  the  law  to  our  destruction." 
 For  sin  must  be  of  a  very  destructive  character, 
 which  makes  the  demands  of  the  law,  that  are  in 
 their  own  nature  in  every  respect  useful  and  bene- 
 ficial, to  become  injurious.  The  law  must  detect 
 the  atrocity  of  sin,  for  this  would  never  have  been 
 acknowledged,  had  it  not  burst  forth  with  vast  and 
 dreadful  enormity  of  excess,  that  spreads  ruin  and 
 devastation  in  all  directions,  with  greater  violence, 
 by  changing  the  life,  which  the  law  is  calculated  to 
 bestow,  into  all  the  horrors  and  agonies  of  death. 
 In  this  case,  therefore,  all  ground  for  excuse  is  com- 
 pletely removed." 
 
 1 4  For  we  know  that  the  law  is  spiritual ;  but  I 
 am  carnal,  sold  under  sin.  15  For  that  which  I  do 
 I  allow  not :  for  what  I  would,  that  I  do  not ;  but 
 what  I  hate,  that  do  I.  16  If  then  I  do  that  which 
 I  would  not,  I  consent  unto  the  law  that  it  is  good. 
 17  Now  then  it  is  no  more  I  that  do  it,  but  sin  that 
 dwelleth  in  me. 
 
 For  we  know  that  the  law  —  He  now  begins  to 
 institute  a  more  near  comparison  between  the  law 
 and  human  nature,  that  it  may  be  understood  more 
 clearly  whence  vice,  which  makes  us  subject  to 
 death,  springs.  He  then  proposes  the  example  of  a 
 regenerate  man,  and  in  this  case  the  law  of  the  Lord 
 so  contends  with  the  remains  of  the  flesh,  that  the  spirit 
 willingly  yields  it  obedience.  But  in  the  beginning,  as 
 we  have  said,  he  proposes  a  plain  and  simple  compa- 
 rison between  nature  and  the  law.     Since  there  is  no 
 
TO    THE    ROMANS.  287 
 
 greater  disagreement  in  any  thing  pertaining  to  man 
 than  between  the  flesh  and  spirit ;  the  law  is  spiritual, 
 man  carnal,  What  agreement  then  has  the  nature 
 of  man  with  the  law  ?  The  same  that  light  has  with 
 darkness.  Paul,  by  calling  the  law  spiritual,  not 
 only  means  that  it  requires  the  more  intellectual 
 affections  of  the  heart,  according  to  some  commenta- 
 tors, but,  by  way  of  antithesis,  opposes  it  to  the 
 word  carnal.  The  former  class  of  interpreters  ex- 
 plain the  law  is  spiritual^  in  the  following  manner : 
 "  It  not  only  binds  the  feet  and  hands,  with  respect  to 
 external  works,  but  the  aifections  of  the  heart  are 
 enjoined  to  obey  it,  and  the  sincere  fear  of  God  is 
 exacted  by  its  requisitions.  The  antithesis,  let  it 
 be  remembered,  is  still  kept  up  between  the  flesh 
 and  spirit.  The  context  also  will  make  it  sufficiently 
 plain  ;  and  it  has,  in  some  measure,  been  ^before 
 proved,  that  the  flesh  includes  whatever  men  bring 
 with  them  from  the  womb.  Flesh  means  the  cha- 
 racter which  man  has  from  his  birth,  and  while  he 
 retains  his  natural  disposition ;  because,  as  vice  clings 
 to  all  his  thoughts,  inclinations,  and  actions,  so 
 grossness  and  earthliness  distinguish  all  his  wisdom, 
 and  all  the  breathings  of  his  soul.  The  spirit,  on  the 
 contrary,  is  called  the  renewing  of  our  corrupt 
 nature,  by  which  the  Fountain  of  all  love  transforms 
 us  into  his  own  image.  This  manner  of  speaking  is 
 adopted,  because  the  gift  of  the  Spirit  is  that  new- 
 ness of  life  which  is  formed  anew  in  us.  The  per- 
 fection of  the  doctrine  of  the  law  is  therefore  opposed 
 to  the  depraved  nature  of  man ;  and  this  passage 
 means,  "  The  law  requires  a  certain  heavenly  and 
 angelic  righteousness,  wherein  no  spot  appears,  and 
 nothing  is  required  to  add  to  its  cleanness ;  but  I, 
 a  carnal  man,  have  no  power  but  what  consists  in 
 manifesting  opposition  to  its  commands."  It  is 
 waste  of  time  to  refute  the  opinion  of  Origen,  which 
 
288  ON  Paul's  epistle 
 
 was  formerly  approved  by  many.  He  says,  the  law 
 is  called  spiritual  by  Paul,  because  the  Scriptures 
 are  not  to  be  understood  in  a  literal  sense.  What 
 has  this  to  do  with  the  subject  in  hand  ?  Sold  under 
 sin  —  This  sentence  shows  the  power  of  the  flesh 
 when  left  to  itself.  For  man,  by  nature,  is  no  less  a 
 slave  to  sin  than  purchased  slaves,  who  are  abused 
 by  their  masters,  according  to  their  will,  in  the  same 
 manner  as  oxen  and  asses.  Thus  we  are  so  entirely 
 driven  about  by  the  authority  and  power  of  sin,  that 
 our  whole  mind,  our  whole  heart,  and  all  our  actions, 
 are  inclined  to  sin.  I  always  except  restraint,  for 
 we  sin  of  our  own  choice,  since  it  would  not  be  sin 
 if  it  was  not  voluntary.  But  we  are  so  much  de- 
 voted to  sin  that,  of  our  own  accord,  we  can  do 
 nothing  else  than  commit  iniquity,  because  we 
 are  hurried  off"  by  the  wickedness  which  reigns 
 in  us.  This  similitude,  therefore,  does  not  imply,  as 
 it  is  called,  a  forced  restraint,  but  voluntary  obe- 
 dience, to  which  we  are  devoted  by  an  innate 
 bondage. 
 
 For  that  which  I  do  I  allow  not  —  Paul  now  de- 
 scends to  a  more  particular  example  of  a  man  already 
 regenerate,  in  which  the  two  objects  aimed  at  by 
 him  more  distinctly  appear,  namely,  the  great  differ- 
 ence between  the  law  of  God  and  the  nature  of  man, 
 and  how  impossible  it  is  for  the  law  to  produce 
 death  of  its  own  accord  by  its  own  power.  For 
 since  carnal  man  rushes  into  the  lust  of  sinning  with 
 the  whole  bent  and  inclination  of  his  soul,  he  seems 
 to  sin  with  as  free  a  choice  as  if  he  enjoyed  the 
 power  of  laying  a  restraint  upon  his  own  conduct. 
 The  very  destructive  opinion  has  generally  been 
 every  where  adopted,  "  that  man,  by  his  own  natural 
 powers,  can  choose  both  good  and  evil,  without  the 
 assistance  of  divine  grace."  But  while  the  will  of  a 
 believer  is  driven  on  to  good  by  the  Spirit  of  God, 
 
TO    THE    ROMANS.  289 
 
 the  depravity  of  nature  is  clearly  manifested  by  the 
 obstinacy  with  which  it  resists  and  opposes  virtue. 
 A  regenerate  man,  therefore,  supplies  the  most  ap- 
 propriate example  by  which  the  great  disagreement 
 of  our  nature  with  the  righteousness  of  the  law  may 
 be  known.  The  impossibility  of  the  law  produc- 
 ing death  by  itself,  is  thus  more  properly  proved 
 than  by  the  mere  consideration  of  human  nature. 
 For  the  law,  because  it  produces  death  alone  in  a 
 man  entirely  carnal,  is  more  easily  accused  in  that 
 respect,  since  it  is  doubtful  whence  vice  may  arise. 
 It  is  evident,  by  producing  salutary  fruits  in  a  rege- 
 nerate man,  that  the  flesh  only  opposes  the  quick- 
 ening power  of  the  law,  so  far  is  it  from  causing 
 death  by  its  natural  tendency.  For  the  purpose  of 
 understanding  the  whole  of  this  controversy,  with 
 more  certainty  and  fidelity,  it  is  worthy  of  remark, 
 that  the  warfare  mentioned  by  the  apostle  does 
 not  exist  in  man  until  he  has  been  sanctified  by  the 
 Spirit  of  God.  For  man,  left  to  his  own  nature,  is 
 entirely  hurried  on  to  lusts  without  any  opposition. 
 For  though  the  wicked  are  pricked  by  the  stings  of 
 conscience,  and  are  unable  so  to  sooth  themselves  in 
 their  vices,  as  not  to  feel  some  taste  of  bitterness, 
 yet  you  cannot  hence  infer  that  they  either  hate  evil 
 or  love  good.  God  only  permits  them  to  endure 
 such  torments,  that  he  may,  in  some  measure,  con- 
 vince them  of  his  judgment,  but  does  not  affect  them 
 with  a  love  of  righteousness,  or  a  hatred  of  sin.  The 
 great  difference  between  the  believers  and  unbelievers 
 is,  that  the  latter  are  never  so  blinded  and  hardened 
 in  their  minds  by  sin  as  not  to  condemn,  if  they  are 
 accused,  the  perpetration  of  crimes  by  the  proper 
 judgment  of  their  own  conscience.  For  understand- 
 ing is  evidently  not  extinguished  in  them,  but  they 
 can  discern  between  vice  and  virtue  ;  sometimes 
 also  they  are  so  struck  with  horror  on  account  of  a 
 
 T 
 
290  ON    PAUL  S    EPISTLE 
 
 sense  of  their  own  evil  conduct,  as  to   exhibit  an 
 appearance  of  condemnation  even  in  this  life.     They 
 are,  however,  pleased  with  sin  in  their  whole  hearts, 
 and,  therefore,  devote  themselves  to  it  without  any 
 real  opposition,   on  the  part  of  their  affections,  to 
 iniquity  and  vice  ;  for  the   stings  of  conscience  with 
 which    they   are    pricked    spring    rather    from    the 
 opposite  judgment,  than  the   contrary  affection  of 
 the  will.     On  the  other  hand,  the  pious,  in  whom 
 the   regeneration  of  God   has    commenced,   are    so 
 divided  in  their  feelings  as  to  breathe  after  God  with 
 the   chief  desire  of  their  heart,  to  desire  heavenly 
 righteousness,   and  hate  sin,  but  are  again   drawn 
 back  to  earth  by  the  remains  of  their  flesh.     In  the 
 midst   of  this    state    of  distraction,    they    violently 
 oppose  their  own  nature,  and  feel  themselves  to  be 
 opposed  by  its  power.     Nor  do  they  condemn  their 
 sins,  compelled   only  by  the  judgment   of  reason, 
 but  detest  them  with  a  serious  affection  of  the  heart, 
 and  are  displeased  with  their  conduct  in  the  commis- 
 sion of  iniquity.     This  is  the  Christian  warfare  and 
 struggle   mentioned  by  Paul,  (Gal.  v.  17,)  between 
 the  flesh   and  the  Spirit.     It  has  been,   therefore, 
 justly  said,  that  carnal  man  rushes  upon  sin  -with  the 
 consent  and  agreement  of  his  whole  soul,  and  a  state 
 of  separation  from  vice  immediately  then  first  com- 
 mences, when  he  is  called  by  God,  and  sanctified  by 
 his  Spirit.      For  regeneration  begins  only  in   this 
 life  ;   the  remains  of  flesh  that  continue,  always  ac- 
 company their  corrupt  affections,  and  thus  excite  a 
 warfare  against  the  Spirit.     The  unskilful  and  inex- 
 perienced, who  do   not  consider  the  nature  of  the 
 question  which  the  apostle  is  engaged  in  examining, 
 or  what  plan  of  treating  this  subject  is  adopted  by 
 him,  consider  human  nature  alone  to  be  here   de- 
 picted. Such,  indeed,  is  the  description  of  the  dispo- 
 sition and  inclination  of  man  given  by  philosophers. 
 
TO    THE    ROMANS.  291 
 
 But  the  philosophy  of  Scripture  is  much  more  pro- 
 found, for  it  sees  nothing  but  perverseness  of  cha- 
 racter to  have  remained  in  the  heart  of  man,  since 
 Adam  was  deprived   of  the   image  of  God.     The 
 sophists  also,  where  they  want  to  define  free  will,  or 
 to  estimate  the  power  of  human  nature,  quote  this 
 passage;    but  Paul  does  not,  as  already  stated,   here 
 propose  the  simple  nature  of  man,  but  describes,  in 
 his  own  person,  the  extent  and  nature  of  the  infirmity 
 of  believers.     Augustine  was,    for  some   time,   in- 
 volved in  this  common  error  ;  but,  after  a  more  close 
 examination  of  this  part  of  Scripture,  he  not  only  re- 
 tracted his  former  erroneous  doctrine,  but,  in  his  first 
 book  to  Boniface,  adduced  many  powerful  reasons  to 
 prove  that  it  could  only  be  explained  as  relating  to 
 the  regenerate.     We  also  will  endeavour  to  make 
 our  readers  plainly  acknowledge  this  to  be  the  sense 
 of  the  apostle.     /  allow  not — He  means  that  he  does  " 
 not  acknowledge  the  works  committed  in  consequence 
 of  the  infirmity  of  the  flesh  to  be  his  own,   since  he 
 holds  them  in  abhorrence  and  detestation.    Erasmus, 
 therefore,  translated  it  tolerably  well  by  approve^ 
 but,  to  prevent  all  ambiguity,  I  have  rendered  the 
 word  understand.    It  hence  follows,  that  the  doctrine 
 of  the  law  so   agrees  with  right  judgment,  that  be- 
 lievers reject  its  transgression  as  something  brutish, 
 and  beneath  the  character  of  a  reasonable  being. 
 Because  Paul  seems  to  acknowledge  that  his  doctrine 
 differs  from  the  command  of  the   law,  many  com- 
 mentators have  been  deceived,  and  supposed  him  to 
 have  taken  the  character  of  another  person ;  hence 
 arose  the  common  error,  that  Paul  described  in  this 
 entire  chapter  the  inclination  and  disposition  of  the 
 unregenerate  man.     Paul,  by  the  transgression  of 
 the  law,  means   all  the  falls  of  the  pious,   which 
 neither  drive  out  the  fear  of  God,  nor  the  desire  of 
 pursuing  a  course  of  right  conduct.     He  says,  there- 
 T  2 
 
292  ON    PAUL  S    EPISTLE 
 
 fore,  that  he  does  not  perform  all  the  requisitions  of 
 the  law,  because  he  does  not  obey  it  in  all  its  parts, 
 but  in  some  measure  faints  in  his  efforts. 
 
 For  what  I  would,  that  do  I  not — We  must  not  un- 
 derstand this  passage  as  if  Paul  was  constantly  unable 
 to  fulfil  any  goodness,  but  he  only  complains  of  his 
 inability  to  perform  his  desire  of  pursuing  goodness 
 with  due  cheerfulness,  because  he  is  in  some  measure 
 held  in  bonds  ;  he  fails  also  when  his  will  is  by  no 
 means  inclined  to  act  improperly,  because  he  halts  in 
 consequence  of  the  weakness  of  the  flesh.  The  pious 
 heart  does  not  perform  the  good  it  desires,  since  a 
 proper  activity  does  not  urge  on  the  performance  of 
 a  requisite  duty  ;  it  does  the  evil  which  is  opposed  to 
 its  will,  because,  though  eager  and  desirous  to  stand, 
 it  falls,  or  at  least  wavers,  and  is  inconstant.  We 
 must,  however,  refer  desires  and  aversions  of  it  to  the 
 Spirit,  which  ought  to  hold  the  chief  place  in  the 
 affections  of  the  faithful.  The  flesh,  also,  has  its 
 own  will,  but  Paul  calls  the  will  what  he  desired 
 with  the  principal  affection  of  the  heart,  and  every 
 thing  contending  with  this  desire  is  denominated 
 contrary  to  his  will.  We  may  hence  deduce  our 
 former  conclusion,  that  Paul  is  here  discoursing  of 
 the  faithful,  in  whom  some  grace  of  the  Spirit  flou^ 
 rishes,  to  illustrate  the  consent  of  a  sound  mind  with 
 the  righteousness  of  the  law,  because  the  hatred  of 
 sin  does  not  belong  to  the  flesh. 
 
 If  then  I  do  that  which  I  would  not,  I  consent  to  the 
 law — "  My  heart,  while  it  acquiesces  in  the  law,  and 
 is  delighted  with  its  righteousness,  which  certainly 
 takes  place  where  the  believer  hates  transgression 
 and  sin,  feels  and  confesses  the  goodness  of  the  law 
 in  this  case,  so  that  we  may  be  sufliciently  convinced, 
 even  by  the  teaching  of  experience,  that  no  evil  is 
 to  be  imputed  to  the  law ;  nay,  it  would  be  the  cause 
 of  salvation  to  men  if  it  fell  upon  right  and  pure 
 
TO    THE    ROMANS.  293 
 
 hearts."  This  consent  to  the  law  is  not  to  be  taken 
 in  the  sense  used  by  unbelievers,  when  they  say,  "  I 
 behold  and  approve  of  a  better  line  of  conduct,  but 
 pursue  a  worse  ;"  and,  "  I  will  follow  plans  calculated 
 to  injure  me,  and  avoid  what  I  believe  to  be  useful." 
 For  they  act  by  constraint,  since  they  subscribe  to 
 the  righteousness  of  God,  from  which  they  are  other- 
 wise altogether  alienated ;  but  the  pious  consents 
 also  with  a  serious  and  very  ready  desire  of  his 
 heart,  because  he  would  choose  a  speedy  departure 
 to  heaven  in  preference  to  any  thing  else. 
 
 Now  then,  it  is  no  more  I  that  do  it — It  is  not  the 
 importunate  entreaty  of  a  person  excusing  himself, 
 as  if  he  was  without  fault,  which  is  the  conduct  of 
 many  trifiers,  who  consider  they  produce  a  just 
 defence  for  covering  their  transgressions  and  crimes 
 by  casting  all  the  blame  upon  the  flesh  ;  but  a  testi- 
 mony afforded  to  the  very  striking  disagreement 
 between  spiritual  affection  and  the  flesh  of  the 
 believer ;  for  they  are  hurried  away  by  so  great  a 
 fervour  of  the  Spirit  to  obey  God,  that  they  deny 
 their  own  flesh.  This  passage  clearly  proves  Paul 
 is  disputing  concerning  none  but  the  pious,  who  are 
 now  regenerated.  For  man,  while  he  continues  like 
 himself,  whatever  his  character  may  be,  is  justly 
 considered  to  be  vicious.  But  Paul  asserts,  he  is 
 not  wholly  engaged  in  sin,  nay,  he  exempts  himself 
 from  its  bondage,  as  if  he  had  said,  "  sin  resides 
 only  in  some  part  of  his  soul,  while  he  struggles  with 
 the  serious  affection  of  his  heart,  and  aspires  after 
 God's  righteousness,  and  proves,  in  reality,  that  he 
 carries  the  law  of  God  inscribed  in  his  inmost  feel- 
 ings and  desires." 
 
 18  For  I  know  that  in  me  (that  is,  in  my  flesh) 
 dwelleth  no  good  thing  :  for  to  will  is  present  with 
 
294  ON  Paul's  epistle 
 
 me  ;  but  how  to  perform  that  which  is  good  I  find 
 not.  19  For  the  good  that  I  would  I  do  not :  but 
 the  evil  which  I  would  not,  that  I  do.  20  Now,  if 
 I  do  that  I  would  not,  it  is  no  more  I  that  do  it,  but 
 sin  that  dwelleth  in  me. 
 
 For  I  know — Paul  says  no  good  dwells  in  him 
 with  respect  to  his  nature.  In  me,  means  the  same 
 as  if  he  had  said,  what  proceeds  from  me.  In  the 
 beginning  of  this  paragraph  he  condemns  himself  as 
 wholly  sunk  in  depravity,  when  he  confesses  that  no 
 good  dwells  in  him.  He  afterwards  corrects  him- 
 self, lest  he  should  dishonour  the  grace  of  God, 
 which  also  dwelt  within  him,  but  was  no  part  of  his 
 flesh.  And  in  this  passage  he  again  confirms  the 
 interpretation,  which  considers  him  not  to  be  speak- 
 ing of  mankind  in  general,  but  only  of  believers, 
 who  are  divided  in  their  own  feelings,  reasonings, 
 and  views,  on  account  of  the  remains  of  the  flesh, 
 and  the  grace  of  the  Spirit.  For  why  does  he  cor- 
 rect himself,  if  some  part  is  not  free  from  vice,  and, 
 therefore,  not  carnal  ?  Under  the  name  jlesh,  he 
 comprehends  all  the  powers  of  human  nature,  and 
 every  thing  complete  and  entire  in  man,  except  the 
 sanctification  of  the  Spirit.  The  word  spirit^ 
 usually  opposed  to  the  flesh,  signifies  that  part  of 
 the  soul  which  the  Spirit  of  God  has  purified  from 
 evil,  and  so  transformed,  that  the  image  of  God 
 shines  forth  in  the  affections,  desires,  and  faculties  of 
 the  mind.  Both  these  names,  therefore,  fiesh  and 
 spirit,  suit  the  soul ;  but  one  relates  to  that  part 
 which  is  regenerated,  and  the  other  to  the  natural 
 affections.  To  will  is  present  with  me — He  does  not 
 mean  that  he  has  nothing  but  an  ineffectual  velleity 
 and  desire,  but  he  asserts  the  efficacy  of  the  work 
 does  not  correspond  to  the  will,  because  the  flesh 
 
TO    THE    ROMANS.  295 
 
 hinders  him  from  exactly  performing  what  he  is  en- 
 gaged in  executing.  What  follows, — to  do  the  evil 
 which  he  would  not,  must  also  be  taken  in  the  same 
 sense,  because  the  faithful  are  not  only  hindered  from 
 running  speedily  by  their  owti  flesh,  but  it  also  op- 
 poses many  obstacles  against  which  they  stumble  ; 
 and  they  do  not,  therefore,  perform  their  duty, 
 because  they  do  not  engage  in  it  with  becoming 
 alacrity.  The  will,  therefore,  here  mentioned,  is 
 the  readiness  of  faith,  while  the  Holy  Spirit  forms 
 the  pious  to  be  prepared,  and  zealous  in  employing 
 their  time  to  perform  obedience  to  God.  But  Paul, 
 because  his  power  is  unequal  to  the  task,  asserts,  he 
 does  not  find  what  he  was  wishing  to  attain, — the 
 accomplishment  of  his  good  desires.  The  following 
 confession  relates  to  the  same  subject, — that  he  does 
 not  perform  the  good  which  he  desired,  but  rather  the 
 evil,  contrary  to  his  will;  because,  indeed,  believers, 
 though  animated  with  a  proper  spirit,  consider,  from 
 a  consciousness  of  their  own  infirmity,  none  of 
 their  works  to  be  free  from  blame.  For  since  Paul 
 does  not,  in  this  passage,  treat  of  a  few  faults  of  the 
 pious,  but  points  out  the  whole  course  and  tenour 
 of  their  lives  in  general,  we  infer  their  best  works  to 
 be  always  polluted  by  some  stains  of  vice,  so  that 
 no  reward  can  be  expected  unless  bestowed  by  the 
 pardoning  mercy  of  God.  He  at  last  repeats,  that 
 he  is  a  faithful  witness,  and  subscribes  to  the  righte- 
 ousness of  the  law,  and  this  view  of  the  command- 
 ments more  fully  influences  his  life  and  conversa- 
 tion in  proportion  to  the  heavenly  light  which  is 
 bestowed  by  the  Spirit.  Hence  it  follows,  if  the 
 integrity  of  our  nature  were  pure  and  perfect,  that 
 the  law  would  not  be  productive  of  death,  nor,  of  its 
 own  accord,  opposed  to  a  person  of  a  sound  mind, 
 who  abhors  evil.  Since,  however,  this  is  not  the  case, 
 health  proceeds  only  from  a  heavenly  Physician. 
 
296  ON  Paul's  epistle 
 
 211  find  then  a  law,  that,  when  I  would  do  good, 
 evil  is  present  with  me.  22  For  I  delight  in  the 
 law  of  God  after  the  inward  man :  23  But  1  see 
 another  law  in  my  members  warring  against  the  law 
 of  my  mind,  and  bringing  me  into  captivity  to  the 
 law  of  sin  which  is  in  my  members. 
 
 I  find,  therefore — Paul,  in  this  passage,  imagines 
 a  four-fold  law.  The  law  of  God,  which  alone  is 
 properly  so  denominated,  because  it  is  the  rule  of 
 righteousness,  by  which  our  life  is  justly  and  cor- 
 rectly formed.  He  joins  to  this  the  law  of  the 
 mind,  meaning  the  inclination  of  the  faithful  soul  to 
 obey  the  divine  law,  which  is  a  certain  conformity 
 of  our  own  character  and  conduct  with  God's  law. 
 On  the  other  hand,  he  opposes  to  this  the  law  of  un- 
 righteousness ;  and,  by  a  certain  allusion,  thus  deno- 
 minates the  power  which  iniquity  has  not  only  in  a 
 man,  yet  unregenerate,  but  in  the  flesh  of  the  rege- 
 nerate. For  the  edicts  of  tyrants,  however  iniqui- 
 tous and  most  regardless  of  justice,  are  termed, 
 though  improperly,  and  by  the  abuse  of  language, 
 laws.  Paul  makes  the  law  of  the  members,  or  lust 
 existing  in  the  flesh,  correspond  to  this  law  of  sin, 
 on  account  of  the  agreement  which  it  has  with  ini- 
 quity. With  respect  to  the  flrst  part  of  the  sentence, 
 because  many  commentators  take  the  name  law  in 
 its  proper  sense,  a  preposition  is  understood,  and 
 Erasmus  translates  it  hy  the  law,  as  if  Paul  had 
 said,  that  under  the  guidance,  direction,  and  power 
 of  the  law,  he  found  vice  to  be  innate,  and  to  exist 
 from  his  very  birth.  Without  understanding  any 
 preposition,  the  sentence  will  be  sufficiently  clear : 
 *'  While  believers  struggle  to  attain  virtue,  they  find 
 in  themselves  a  certain  tyrannical  law,  because  a 
 vicious  propensity,  directly  opposed  to  the  law  of 
 
TO    THE    ROMANS.  297 
 
 God,  and  resisting  its  demands,  is  fixed  and  seated 
 in  their  very  marrow  and  bones." 
 
 For  I  delight  in  the  law  of  God — You  here,  there- 
 fore, see  the  divided  state  of  the  minds  of  believers, 
 from  which  the  contest  between  the  spirit  and  flesh 
 arises,  elegantly  termed  by  Augustine,  the  Christian 
 warfare  and  combat.  The  law  of  God  invites  man 
 to  the  rectitude  of  justice  ;  iniquity,  which  is,  as  it 
 were,  the  tyrannical  law  of  Satan,  impels  to  wicked- 
 ness. Man,  thus  distracted  by  various  wills,  assumes 
 now,  in  some  measure,  a  two-fold  character;  but 
 since  the  spirit  ought  to  hold  the  dominion,  he  de- 
 termines and  judges  of  himself  chiefly  from  this 
 part.  Paul,  therefore,  says  he  is  bound  a  captive 
 by  his  flesh,  because  it  is  still  moved  and  affected 
 by  depraved  lusts  ;  and  this  may  be  considered  con- 
 straint with  respect  to  spiritual  desire,  which  entirely 
 resists  its  power.  But  we  ought  diligently  to  ob- 
 serve the  sense  annexed  to  the  inner  man  and  the 
 members,  for  many  have  stumbled  in  consequence  of 
 not  properly  understanding  these  expressions.  The 
 inner  man,  therefore,  does  not  simply  mean  the  soul, 
 but  its  spiritual  part,  which  is  regenerated  by  God  ; 
 the  word  members  points  out  the  other  remaining 
 part.  For  as  the  soul  is  the  more  excellent  part  of 
 the  man,  and  the  body  the  inferior,  so  the  spirit  is 
 superior  to  the  flesh.  In  this  way,  therefore,  "  be- 
 cause the  spirit  holds  the  place  of  the  soul  in  man 
 when  regenerated,  and  the  flesh,  or  the  corrupted  and 
 vitiated  soul,  is  seated  in  the  body,  the  former  is 
 termed  the  inner  man,  and  the  latter  the  members.''^ 
 The  inner  man  is  understood  in  a  different  sense, 
 (2  Cor.  iv.  16,)  but  the  circum.stance  of  the  present 
 passage  necessarily  requires  the  interpretation  which 
 I  have  here  given.  It  is  called  inward,  by  way  of 
 excellence,  because  it  possesses  the  heart  and  hidden 
 affections,  while  the  appetites  of  the  flesh  wander  in 
 
298  ON  Paul's  epistle 
 
 various  directions,  and  are,  as  it  were,  without  the  man. 
 Or  it  is  certainly  the  same  as  if  any  one  should  com- 
 pare heaven  with  earth,  for  Paul  intends,  by  the  word 
 memberSf  in  a  contemptuous  sense,  whatever  appears 
 in  man;  with  a  view  to  show  more  clearly  and  fully, 
 that  our  secret  renewal  and  regeneration  avoid  and 
 are  concealed  from  our  senses,  unless  so  far  as  they 
 are  apprehended  by  faith.  Since  the  law  of  the 
 mind  undoubtedly  signifies  well-regulated  inclina- 
 tion, there  is  an  evident  perversion  of  this  pas- 
 sage if  it  be  applied  to  the  unregenerate ;  for  Paul 
 informs  us  that  this  class  of  the  human  race  is  devoid 
 of  well-ordered  minds,  because  the  desires  and  pas- 
 sions of  their  souls  are  degenerated  from  reason. 
 
 24  O  wretched  man  that  I  am  !  who  shall  deliver 
 me  from  the  body  of  this  death  ?  25  1  thank  God, 
 through  Jesus  Christ  our  Lord.  So  then  with  the 
 mind  I  myself  serve  the  law  of  God,  but  with  the 
 flesh  the  law  of  sin. 
 
 O  wretched  man — He  concludes  the  dispute  with 
 an  exclamation  full  of  vehemence,  by  which  he 
 teaches  us  that  we  must  not  only  struggle  with  our 
 flesh,  but  deplore  by  continued  groanings  with  our- 
 selves, and  in  the  presence  of  God,  our  own  unhap- 
 piness.  He  does  not,  indeed,  ask  by  whom  he  is  to 
 be  liberated,  as  if  in  doubt,  like  unbelievers,  who  are 
 ignorant  of  there  being  one  deliverer  alone ;  but  it  is 
 the  language  of  one  panting  and  almost  fainting, 
 because  he  does  not  behold  a  present  help  sufficient 
 to  accomplish  his  rescue  from  sin.  On  this  account 
 he  used  the  word  delivered,  to  express  the  uncommon 
 power  of  God  necessary  for  effecting  this  deliver- 
 ance. He  calls  the  body  of  death  the  mass  of  sin, 
 or  the  lump  from  which  the  whole  man  is  formed, 
 
TO    THE    ROMANS.  299 
 
 except  that  in  him  those  remains  only  continued 
 by  the  bonds  of  which  he  wa,s  kept  a  captive.  I 
 translate  it,  with  Erasmus,  this  body,  though  the  pro- 
 noun agrees  well  with  death,  but  nearly  in  the  same 
 sense,  for  Paul  wished  to  teach  the  following  doc- 
 trine : — "  That  the  eyes  of  the  sons  of  God  were 
 opened  to  discern  with  wisdom,  from  the  law  of  infi- 
 nite holiness,  the  corruption  of  our  nature,  and  the 
 death  which  it  occasions."  But  the  term  body  means 
 the  same  with  the  outward  man  and  members ;  be- 
 cause Paul  observes,  *'  that  man's  departure  from 
 the  law  of  his  creation  was  the  origin  of  vice,  and  he 
 thus  became,  in  all  his  feelings,  affections,  and  de- 
 sires, fleshly  and  earthly.  For,  although  man  still 
 surpasses  brute  animals,  he  is  deprived  of  true  excel- 
 lence ;  what  remains  is  full  of  numberless  corrup- 
 tions, and  his  soul  is  so  far  degenerated  that  it  may 
 justly  be  said  to  have  passed  into  the  body.  Thus 
 God,  in  Moses,  (Gen.  vi.  3,)  "  My  Spirit  shall  not 
 always  strive  with  man,  for  he  also  is  flesh ;"  where 
 he  deprives  the  human  race  of  spiritual  excellence, 
 and  dishonours  the  descendants  of  Adam  by  compar- 
 ing them  with  the  beasts.  This  passage  of  Paul  is 
 strikingly  calculated  to  break  down  and  destroy  all 
 the  glory  of  the  flesh,  for  it  shows  that  all,  even  the 
 most  perfect,  while  they  dwell  in  the  flesh,  are  sub- 
 ject to  misery,  because  they  are  liable  to  death  ;  nay, 
 when  they  examine  themselves  with  the  greatest 
 care,  they  see  nothing  in  their  nature  except  misery. 
 To  prevent  their  indulging  slothfulness,  Paul  rouses 
 them,  by  his  own  example,  to  anxious  groans  and 
 sighs;  and  orders  them,  during  their  sojourning  on 
 earth,  to  desire  death  as  the  only  remedy  on  which 
 he  relied  for  terminating  his  own  evil ;  and  this  is, 
 indeed,  the  proper  and  legitimate  end  and  design  for 
 their  desiring  death.  For  despair  often  drives  the 
 wicked  to  form  the  same  wish ;  but  they  have  a  foolish 
 
800  ON  Paul's  epistle 
 
 longing  for  death,  rather  from  a  disgust  of  the  present 
 life  than  weariness  on  account  of  their  iniquity.  Be- 
 sides this,  believers,  though  they  aim  at  the  proper 
 mark,  are  not  hurried  on  to  desire  death  with  an  un- 
 bridled impulse,  but  submit  themselves  to  the  will  of 
 God,  to  whom  we  ought  to  devote  our  life  and  death ; 
 on  this  account,  they  do  not  rage  with  indignation 
 against  God,  but  cast,  with  prayer  and  supplication, 
 their  anxieties  and  perplexities  into  his  bosom ;  for 
 they  do  not  so  settle  down  in  the  thought  of  their 
 misery  as  not  to  temper  their  grief  with  joy,  from  the 
 remembrance  of  the  grace  which  they  have  received. 
 The  following  sentence  confirms  this  view  of  the 
 passage. 
 
 /  thank — Paul  immediately  subjoined  this  thanks- 
 giving, that  none  might  suppose  he  obstinately  railed 
 against  God  in  his  complaint.  For  we  know  how 
 ready  we  are  to  fall  into  murmuring  and  impatience, 
 even  in  grief  which  we  justly  deserve.  While  Paul, 
 therefore,  laments  his  state  and  groans  for  an  issue 
 to  his  misery,  yet  he  confesses,  at  the  same  time, 
 that  he  rests  in  the  grace  of  God.  For  the  saints, 
 while  they  examine  their  defects,  ought  never  to  for- 
 get what  they  have  already  received  from  God.  The 
 thoughts  of  their  being  so  received  under  the  protec- 
 tion of  God  that  they  can  never  perish,  and  the  con- 
 viction of  their  enjoying  the  first-fruits  of  the  Spirit, 
 which  give  them  a  certain  and  sure  hope  of  an  ever- 
 lasting inheritance,  are  sufficient  to  check  all  impa- 
 tience, and  to  cherish  tranquillity  of  mind.  And 
 though  they  do  not  yet  enjoy  the  promised  glory  of 
 heaven,  yet,  content  with  the  measure  of  grace 
 already  attained,  they  never  want  a  theme  for  joy 
 and  gladness.  /  myself  serve  —  This  short  epi- 
 logue teaches  that  the  faithful  never  reach  the  goal 
 of  righteousness  during  their  abode  in  the  flesh, 
 but  continue  in  their  course  until  they  are  stripped 
 
TO    THE    ROMANS.  301 
 
 of  their  body.  He  again  calls  the  mind,  not  the 
 rational  part  of  the  soul,  so  celebrated  by  philoso- 
 phers, but  that  part  which  is  illuminated  by  the 
 Spirit  of  God  for  the  purpose  of  making  advances  in 
 true  wisdom  and  regulating  the  will ;  for  Paul,  when 
 he  describes  the  regeneration,  joins  the  understanding 
 with  the  earnest  and  serious  desire  of  the  heart 
 after  holiness.  Paul,  by  his  statement  that  he  had 
 not  attained  perfect  righteousness,  acknowledges  his 
 devotedness  to  God  to  be  polluted  with  much  impu- 
 rity; while  in  this  world,  he  is  softly  and  slowly 
 creeping  on  to  endless  glory.  This  striking  passage 
 aifords  a  very  clear  refutation  of  the  very  ruinous 
 doctrine  of  perfect  purity  maintained  by  the  sect 
 called  Cathari.  Some  factious  spirits  are  again  en- 
 deavouring to  renew,  in  our  times,  this  ancient  heiesy. 
 
 CHAPTER  VIII. 
 
 1  There  is,  therefore,  now  no  condemnation  to 
 them  which  are  in  Christ  Jesus,  who  walk  not  after 
 the  flesh,  but  after  the  Spirit.  2  For  the  law  of  the 
 Spirit  of  life  in  Christ  Jesus  hath  made  me  free  from 
 the  law  of  sin  and  death.  3  For  what  the  law  could 
 not  do,  in  that  it  was  weak  through  the  flesh,  God 
 sending  his  own  Son  in  the  likeness  of  sinful  flesh, 
 and  for  sin  condemned  sin  in  the  flesh  ;  4  That  the 
 righteousness  of  the  law  might  be  fulfilled  in  us,  who 
 walk  not  after  the  flesh,  but  after  the  Spirit. 
 
 No  condemnation — The  apostle  having  stated  the 
 unceasing  contest  which  the  pious  have  with  their 
 flesh,   resumes    the    subject  of  consolation   already 
 
302  ON  Paul's  epistle 
 
 alluded  to,  whose  aid  was  so  much  required  in 
 their  warfare.  He  observes,  the  pious,  notwith- 
 standing they  continue  to  be  held  under  the  power 
 of  sin,  and  to  be  encompassed  and  besieged  by  it, 
 are  yet  exempted  from  the  dominion  of  iniquity, 
 and  from  every  curse  of  transgression,  provided 
 they  live  not  in  the  flesh,  but  the  Spirit.  The 
 apostle  unites  the  consideration  of  three  subjects — 
 the  imperfection  of  believers  under  which  they  always 
 suffer,  the  indulgence  and  kindness  of  God  in  grant- 
 ing its  pardon  and  forgiveness,  and  the  regeneration 
 of  the  Spirit :  this  is  mentioned  last  to  prevent  every 
 human  being  from  boasting  in  a  vain  opinion,  as  if 
 he  was  delivered  from  the  curse  of  the  law,  while  he 
 continued  in  the  mean  time  to  indulge,  without  care 
 or  fear,  in  the  gratification  of  his  fleshly  desires  and 
 appetites.  As  the  carnal  man,  therefore,  flatters  him- 
 self in  vain,  if,  wholly  unconcerned  about  the  amend- 
 ment of  his  life  and  manners,  he  promises  to  escape 
 unpunished  under  the  pretext  of  this  grace ;  so  the 
 trembling  consciences  of  the  pious  enjoy  an  invinci- 
 ble defence,  knowing  for  a  certainty,  that,  during 
 their  continuance  in  Christ,  they  are  out  of  all  dan- 
 ger of  condemnation.  We  will  now  consider  the 
 meaning  of  the  particular  expressions.  To  tvalJc  ac- 
 cording to  the  Spirit,  does  not  mean  the  complete  and 
 entire  putting  away  of  every  carnal  feeling,  so  that 
 the  whole  life  of  the  pious  savours  of  nothing  except 
 an  heavenly  perfection  ;  but  implies  the  active  and 
 unceasing  labour  of  believers  in  subduing  and  morti- 
 fying their  flesh,  that  a  zealous  pursuit  of  piety  may 
 appear  to  reign  in  all  their  conduct.  Such  charac- 
 ters do  not,  he  asserts,  walk  according  to  the  flesh, 
 because,  wherever  the  fear  of  God  flourishes  in 
 sincerity,  it  deprives  the  flesh  of  its  power  and 
 dominion,  though  all  its  corruptions  may  not  thus 
 be  abolished. 
 
TO    THE    ROMANS.  303 
 
 For  the  law  of  the  Spirit  of  life — The  meaning  of 
 the  words  must  be  carefully  attended  to,  if  we  are 
 desirous  to  understand  the  following  proof  of  his  last 
 opinion.  He  improperly  calls  the  law  of  the  Spirit 
 the  Spirit  of  God,  which  so  sprinkles  our  souls  with 
 the  blood  of  Christ,  as  not  only  to  cleanse  us  from 
 the  blot  and  blemish  of  sin  with  respect  to  guilt,  but 
 to  sanctify  and  renew  us  into  a  state  of  real  purity. 
 Paul  adds,  life-giving,  for  the  genitive  case,  according 
 to  Hebrew  phraseology,  is  used  as  an  epithet ;  and  it 
 hence  follows  that  those  who  direct  the  attention 
 of  any  one  merely  to  the  letter  of  the  law,  condemn 
 him  to  death.  He  contrasts  with  the  law  of  the 
 Spirit  of  life  the  law  of  sin  and  death,  which  he  calls 
 the  power  of  the  flesh,  and  its  necessary  consequence — 
 the  tyranny  of  death.  The  law  of  God  is  placed,  as 
 it  were,  between  both,  which,  by  teaching  righteous- 
 ness, cannot  bestow  it ;  nay,  rather  binds  us  by  still 
 stronger  bonds  to  the  slavery  of  sin  and  death.  The 
 law  of  God,  according  to  the  opinion  of  Paul,  con- 
 demns men,  because,  during  their  continuance  under 
 the  obligation  of  the  law,  they  are  oppressed  by  the 
 bondage  of  sin,  and  thus  arraigned  as  guilty  of  death. 
 But  the  Spirit  of  Christ  corrects  the  inordinate  de- 
 sires of  the  flesh,  abolishes  by  this  means  the  law  of 
 sin  in  us,  and  delivers,  at  the  same  time,  from  the 
 guilt  of  death.  The  pardon,  therefore,  some  may, 
 object,  by  which  our  sins  are  buried,  depends  upon! 
 regeneration  :  this  is  easily  answered,  for  Paul  is  noti 
 assigning  the  cause,  but  only  the  manner  of  our' 
 being  released  and  freed  from  guilt.  The  apostle 
 asserts,  we  do  not  obtain  forgiveness  by  the  mere 
 external  teaching  and  doctrine  of  the  law,  but 
 during  our  renewal  by  the  Spirit  of  God,  we  are, 
 at  the  same  time,  also  justified  by  a  gratuitous 
 pardon,  that  the  curse  of  sin  may  no  longer  fall  upon 
 us.     The  grace  of  regeneration,  therefore,  according 
 
304  ON  Paul's  epistle 
 
 to  the  opinion  here  stated  by  Paul,  must  never  be 
 separated  from  the  imputation  of  righteousness.  I 
 dare  not,  with  some  commentators,  understand  the 
 law  of  sin  and  death  to  mean  the  law  of  God,  on 
 account  of  the  too  great  harshness  of  the  expression  ; 
 for  although,  by  increasing  sin;  the  law  may  produce 
 death,  yet  Paul  hath  designedly,  in  a  former  passage, 
 avoided  the  displeasure  of  the  Jews  by  not  using  the 
 word.  I  by  no  means,  however,  agree  with  the 
 opinion  of  those  who  explain  the  law  of  sin  to  mean 
 the  lust  of  the  flesh,  as  if  Paul  said,  he  had  obtained 
 a  victory  over  it ;  for,  in  my  opinion,  it  will  be  suffi- 
 ciently evident  from  a  following  passage  that  he 
 speaks  of  gratuitous  absolution,  which  procures  us 
 rest  and  peace  with  God.  T  do  not  choose,  with 
 Erasmus,  to  translate  it  right  or  'power,  for  Paul  has 
 not  without  consideration  made  allusion  to  the  law 
 of  God. 
 
 For  what  the  law  could  not  do — The  apostle  now 
 follows  with  a  more  accurate  polishing  or  illustra- 
 tion of  the  proof  that  the  Lord  hath  indeed  justified 
 us  in  Christ  by  his  gratuitous  mercy,  which  the  law 
 could  not  possibly  accomplish.  We  will  carefully 
 examine  each  part  separately,  on  account  of  the 
 great  importance  of  the  opinion.  We  may  infer 
 from  the  concluding  clause,  ivho  walk  after  the  Spirit, 
 and  not  after  the  flesh,  that  the  apostle  is  here  treat- 
 ing of  the  gratuitous  justification  or  pardon  by  which 
 God  reconciles  us  to  himself.  For  why  this  addition, 
 if  Paul  intended  to  teach  that  we  are  furnished  with 
 powers  for  overcoming  sin  by  the  Spirit  of  regenera- 
 tion ?  But  it  agrees  very  well  with  the  context, 
 after  Paul  has  promised  gratuitous  remission  of  sins 
 to  the  faithful,  that  this  doctrine  should  be  restricted 
 to  those  who  join  repentance  to  faith,  and  do  not 
 abuse  the  mercy  of  God  to  the  licentious  indulgence 
 of  carnal  desires.     We  must  carefully  consider  the 
 
TO    THE    ROMANS.  §05 
 
 cause  assigned,  for  the  apostle  teaches  how  the  grace 
 of  Christ  can  discharge  and  absolve  us  from  guilt. 
 The  expression,  what  the  law  could  not  do^  undoubt- 
 edly means  defect  or  inability,  as  if  Paul  had  said, 
 that  God  had  discovered  a  remedy  by  which  the 
 want  of  power  on  the  part  of  the  law  was  removed. 
 Erasmus  has  translated  the  Greek  particle,  in  that 
 part  which ;  but  as  I  consider  the  apostle  to  be  here 
 assigning  a  reason,  I  have  preferred  to  render  it 
 because;  and  though  this  sense,  perhaps,  is  not  to  be 
 met  with  in  classical  Greek  writers,  yet,  since  the 
 apostle  makes  constant  use  of  Hebrew  phrases,  my 
 interpretation  ought  not  to  appear  harsh,  for  sensible 
 readers  will  certainly  grant  the  cause  of  the  defect 
 and  inability  of  the  law  to  be  pointed  out,  as  we 
 shall  soon  again  state  in  our  remarks  on  another  pas- 
 sage. Erasmus,  deceived  by  the  copulative  conjunc- 
 tion, which  I  conceive  to  have  been  added  for  the 
 purpose  of  amplification,  has^  without  any  necessity 
 from  the  context,  supplied  the  principal  verb  per- 
 formed. Some  may  perhaps  approve  of  the  conjec- 
 ture of  the  Greek  scholiast,  who  joins  the  expression 
 and  for  sin  to  the  former  part  of  the  context  in  the 
 following  sense,  "  God  sent  his  Son  in  the  likeness 
 of  sinful  flesh,  and  for  sin."  I  have  followed  what 
 I  consider  to  be  the  genuine  sense  of  Paul. — I  now- 
 direct  my  attention  to  the  subject  itself.  Paul 
 plainly  affirms  that  our  sins  were  atoned  for  by  the 
 death  of  Christ,  because  it  was  impossible  for  the 
 law  to  bestow  righteousness  upon  us  sinners.  It 
 hence  follows,  that  more  is  commanded  in  the  law 
 than  we  are  able  to  perform ;  for  if  our  powers  had 
 been  sufficient  to  fulfil  the  law,  it  would  have  been 
 vain  to  seek  for  a  remedy  by  some  other  means.  On 
 this  account,  it  is  absurd  to  measure  human  powers 
 by  the  precepts  of  the  law,  as  if  God,  in  demanding 
 what  was  just>  regarded  the  extent,  quality,  and  cha- 
 
 u 
 
306  ON  Paul's  epistle 
 
 raeter  of  our  powers.  In  that  it  was  weak — Paul 
 hath  expressly  stated  the  defect  of  the  law  not  to  be 
 any  fault  in  itself,  but  in  the  corruption  of  our  flesh, 
 so  that  no  person  can  consider  the  law  to  be  in  any 
 respect  dishonoured,  because  its  inability  is  proved, 
 or  restrict  the  meaning  of  the  apostle  to  ceremonial 
 observances.  It  must  indeed  be  confessed,  that,  should 
 any  one  fully  satisfy  the  law  of  God,  he  would  be 
 just  in  the  presence  of  his  Creator.  He  does  not 
 deny  the  power  of  the  law  to  justify  us  with  respect 
 to  doctrine,  since  it  contains  a  perfect  rule  of  righte- 
 ousness ;  but  the  entire  strength  of  the  l^w  decays  or 
 vanishes  away,  because  our  flesh  does  not  attain  that 
 righteousness.  The  error,  or  rather  the  madness  of 
 those,  who  consider  the  ceremonies  only  to  be  de- 
 prived of  the  power  of  justifying,  is  refuted  by  this 
 passage,  since  Paul  expressly  places  the  fault  in  our- 
 selves, and  declares  that  he  finds  nothing  defective 
 in  the  doctrine  of  the  law.  Besides,  the  Greek  word 
 used  on  this  occasion  does  not  imply  a  moderate 
 share  of  weakness,  but  entire  impotence,  so  as  to 
 signify  that  the  law  is  not  of  the  least  weight  in 
 bestowing  righteousness.  We  are,  therefore,  you 
 see,  entirely  excluded  from  the  righteousness  of 
 works,  and  we  must  on  this  account  fly  to  the 
 righteousness  of  Christ,  because  we  ourselves  can 
 have  none.  This  is  particularly  necessary  to  be 
 known,  since  we  can  never  be  clothed  with  Christ's 
 righteousness,  unless  we  are  first  certain  that  we 
 have  no  righteousness  of  our  own.  The  word  flesh 
 is  always  used  in  the  same  sense,  and  signifies  our- 
 selves. The  corruption  of  our  nature,  therefore, 
 makes  the  law  of  God  to  be  of  no  use  to  us,  because, 
 when  it  shows  the  path  of  life,  it  does  not  pluck  us 
 back  from  the  precipice,  although  we  are  rushing 
 into  the  very  gulf  of  death.  God  sending  his  own 
 Son — He  now  shows  the  manner  by  which  our  hea- 
 
TO    THE    ROMANS.  307 
 
 veiily  Father  restores  righteousness  to  us  by  his  Son, 
 namely,  because  he  condemned  sin  in  the  very  flesh 
 of  Christ ;  he  abolished,  as  it  were,  our  offence  by 
 destroying  the  hand- writing,  which  kept  us  bound  in 
 the  presence  of  God.  For  the  condemnation  of  sin 
 has  secured  us  righteousness,  since  we  are  so  ab- 
 solved by  destroying  our  guilt,  that  God  reputes 
 us  righteous.  But,  in  the  first  place,  he  expressly 
 states  Christ  to  have  been  sent  for  the  purpose  of 
 admonishing  us  that  righteousness  by  no  means 
 resides  in  us,  since  it  must  be  sought  from  him  ;  and 
 men  confide  in  vain  in  their  own  merits,  who  are 
 righteous  only  according  to  the  will  and  pleasure  of 
 another  ;  or  they  borrow  righteousness  from  that 
 expiatory  sacrifice,  which  Christ  fulfilled  in  his  flesh. 
 Paul  says,  Christ  came  in  the  likeness  of  sinful  flesh 
 because  his  flesh,  although  stained  with  no  vspots, 
 had  the  appearance  of  being  sinful,  since  it  sustained 
 the  punishment  due  to  our  sins.  And  undoubtedly 
 death  exerted  every  part  of  its  power  upon  the  flesh 
 of  Christ,  which  was  condemned  to  the  sting  of  our  last 
 enemy.  Secondly,  because  it  was  the  duty  of  our  High 
 Priest  to  learn  by  his  own  experience  what  it  is  to 
 afford  assistance  to  the  weak,  Christ  voluntarily  un- 
 derwent our  infirmities,  that  he  might  be  more 
 inclined  to  sympathy,  and  in  this  part,  also,  a  certain 
 image  of  our  own  sinful  nature  appeared.  And  for 
 sin — I  said  lately,  that  some  explain  this  concerning 
 the  cause,  end,  or  design,  why  God  sent  his  Son 
 into  the  world,  namely,  to  satisfy  for  sin.  Chrysos- 
 tom,  and  many  after  him,  annex  rather  a  harsh 
 meaning  to  this  passage — that  sin  had  been  con- 
 demned by  sin  for  having  violently  seized  upon 
 Christ,  in  an  unjust  manner,  and  contrary  to  his 
 deserts.  I  grant,  the  price  of  redemption  was  paid 
 by  a  just  and  innocent  person  undergoing  the  punish- 
 ment for  sinners,  but  I  cannot  be  induced  to  think 
 V2 
 
308  ON  Paul's  epistle 
 
 the  name  sin  is  taken  here  in  any  other  sense  than 
 an  expiatory  victim,  which  means,  both  in  Hebrew 
 and  Greek,  a  sacrifice  on  which  the  curse  is  laid. 
 Thus  the  same  Paul  (2  Cor.  5.  21)  says,  "  For  he 
 hath  made  him,  who  knew  no  sin,  to  be  sin  for  us  ; 
 that  we  might  be  made  the  righteousness  of  God  in 
 him."  The  Greek  preposition,  generally  translated 
 for,  means  here  upon  that  sacrifice,  since  sin  was 
 justly  deprived  of  its  power  on  account  of  the  bur- 
 den of  sin  which  was  laid  upon  Christ,  that  we 
 might  not  now  be  condemned,  and  subject  to  its  do- 
 minion. Condemned  means,  in  a  metaphorical  sense, 
 those  who  lose  their  cause,  since  God  no  longer 
 receives,  among  the  number  of  guilty,  believers,  for 
 whom  absolution  has  been  purchased  by  the  sacrifice 
 of  Christ.  The  kingdom  of  sin,  under  whose  power 
 we  were  oppressed,  has  now  been  destroyed  ;  Christ, 
 therefore,  received  what  was  ours  to  himself,  that  he 
 might  transfer  his  own  to  us  ;  for  he  took  upon  him- 
 self our  curse,  and  presented  us  with  his  own  bless- 
 ing. Paul  adds  here,  in  the  flesh,  to  increase  the 
 certainty  of  our  confidence,  when  we  see  sin  to  have 
 been  conquered  and  destroyed  in  this  very  nature  of 
 ours,  for  it  hence  follows  that  our  nature  has  in 
 reality  become  partaker  of  his  victory,  a  truth  which 
 he  afterwards  also  declares. 
 
 That  the  righteousness  of  the  law  might  be  ful- 
 filled— Commentators  who,  from  this  passage,  under- 
 stand believers  renewed  by  the  Spirit  of  Christ  to 
 fulfil  the  law,  give  a  sense  entirely  diflferent  from 
 that  of  Paul,  for  they,  during  their  sojourning  in  the 
 world,  never  make  so  great  a  progress  that  the  righte- 
 ousness of  the  law  is  complete  and  entire  in  the  rege- 
 nerate. We  must  therefore  necessarily  refer  this  to  the 
 pardon  of  our  sins  ;  for  when  the  righteousness  of 
 Christ  is  received  and  transferred  to  us,  the  law  is  so 
 satisfied  that  we  are  considered  just.     For  the  per- 
 
TO    THE    ROMANS.  309 
 
 fection  demanded  by  the  law  was  exhibited  in  the 
 flesh  for  this  very  reason,  that  its  rigorous  exaction 
 might  have  no  more  power  to  condemn  us.  But 
 because  Christ  communicates  his  righteousness  to 
 none  but  those  whom  the  Spirit  joins  to  himself  by 
 his  own  bond,  regeneration  is  again  added,  lest  Christ 
 should  be  considered  to  be  the  minister  of  sin ;  as 
 many  violently  wrest  what  is  delivered  in  Scripture 
 concerning  the  fatherly  indulgence  and  tenderness  of 
 God  to  carnal  wantonness,  and  others  maliciously 
 calumniate  this  doctrine,  as  if  it  extinguished  all 
 zealous  endeavours  after  righteousness  of  life. 
 
 5  For  they  that  are  after  the  flesh  do  mind  the 
 things  of  the  flesh ;  but  they  that  are  after  the  Spirit 
 the  things  of  the  Spirit.  6  For  to  be  carnally 
 minded  is  death  ;  but  to  be  spiritually  minded  is  life 
 and  peace :  7  Because  the  carnal  mind  is  enmity 
 against  God  ;  for  it  is  not  subject  to  the  law  of  God, 
 neither  indeed  can  be.  8  So  then  they  that  are  in 
 the  flesh  cannot  please  God. 
 
 For  they  that  are  after  the  flesh — Paul  adduces 
 this  distinction  between  the  flesh  and  Spirit,  not 
 only  to  confirm  by  contrast  what  he  had  formerly 
 stated — that  the  grace  of  Christ  suits  only  those,  who, 
 being  regenerated  by  the  Spirit,  earnestly  study  to 
 walk  in  innocence  of  life ;  but  also  to  strengthen 
 believers  by  consolation  adapted  to  their  case,  that 
 they,  from  a  consciousness  of  their  many  infirmities, 
 might  not  faint  or  despond.  For  hope  of  salvation 
 might  appear  to  be  completely  taken  away  from  the 
 whole  race  of  mortals,  since  Paul  has  exempted  from 
 the  curse,  none  but  those  who  lead  a  spiritual  life. 
 For  who  can  be  found  in  this  world  so  adorned  with 
 
310  ON  Paul's  epistle 
 
 angelic  purity  as  to  be  altogether  unconnected  with 
 the  flesh,  and  have  no  business  with  this  spring  of 
 corruption  ?  It  was  therefore  necessary  for  the  apos- 
 tle to  add  a  definition  of  his  meaning,  when  he 
 spoke  of  being  in  the  flesh,  and  walking  according  to 
 the  flesh.  Paul  indeed  does  not  use  such  accuracy 
 of  distinction  at  the  commencement,  for,  as  appears 
 from  the  sequel,  his  plan  is  to  inspire  believers  with 
 good  hope,  though  they  yet  continue  bound  to  their 
 flesh,  provided  they  do  not  give  the  reins  to  its  de- 
 sires, but  yield  themselves  up  to  the  government  of 
 the  Holy  Spirit.  When  he  says,  they  who  are  carnal 
 do  mind,  or  meditate  on  the  things  of  the  flesh,  he 
 proves  that  he  does  not  regard  as  carnal  such  as 
 aspire  to  heavenly  righteousness,  but  the  mere  de- 
 votees of  the  world.  The  word  translated  mind 
 proves  all  those  to  be  excluded  from  the  sons  of 
 God,  who  devote  themselves  to  the  allurements  of 
 the  flesh,  and  apply  their  minds,  earnest  zeal,  and 
 labour,  to  depraved  desires.  He,  in  the  other  part 
 of  the  sentence,  encourages  believers  to  entertain 
 good  hopes,  if  they  feel  their  affections  raised  up- 
 wards to  meditate  on  righteousness  by  the  influence 
 of  the  Spirit.  For,  wherever  the  Spirit  reigns,  there 
 is  a  sign  of  the  grace  of  God  that  bringeth  salvation ; 
 as  the  grace  of  God,  on  the  other  hand,  has  no  ex- 
 istence, where  the  kingdom  of  the  flesh  flourishes  in 
 its  vigour,  and  the  Spirit  is  extinct.  I  here  briefly 
 repeat  what  I  stated  before,  that  to  be  in  the  flesh, 
 or  to  walk  according  to  the  flesh,  and  to  be  devoid 
 of  the  gift  of  regeneration,  mean  the  same  thing. 
 This  is  the  character  of  all  who  continue,  as  it  is 
 generally  termed,  in  a  mere  natural  state. 
 
 For  to  be  carnally  minded — Erasmus  translates  it 
 affection  ;  the  Vulgate,  prudence.  The  meaning  an- 
 nexed to  the  Greek  by  the  apostle  must  have  been 
 the  same  with  that  of  Moses,  (Gen.  vi.  5,)  imagina- 
 
TO    THE    ROMANS.  311 
 
 tion  of  the  thoughts  of  the  hearty  which  comprises  all 
 the  sentiments  and  feelings  of  the  soul ;  not  only  ^ 
 reason,  understanding,  intelligence,  and  knowledge, 
 but  the  emotions,  aifections,  and  passions.  The 
 translation,  thought  of  the  flesh,  is  better  suited  to 
 this  passage  than  either  of  the  two  already  men- 
 tioned. The  illative  particle,  for,  used  by  Paul,  is 
 merely  confirmative,  and  the  question  at  issue  is  thus 
 more  strongly  conceded,  because,  after  he  has  given 
 a  short  definition  of  being  in  the  flesh,  he  now  sub- 
 joins the  end,  namely,  death,  which  awaits  all  its 
 votaries.  He  thus  proves,  by  contrast,  that  all  those 
 who  continue  in  the  flesh,  are  incapable  of  the  grace 
 of  Christ,  as  they  march  forward  to  death,  and  are 
 carried  thither  during  the  whole  course  of  their  lives. 
 We  learn  from  this  remarkable  passage,  that  by  the 
 course  of  nature  we  rush  headlong  to  death  ;  for,  of 
 ourselves,  we  conceive  and  imagine  nothing  but 
 what  ends  in  destruction.  He  then  shows,  by  con- 
 trast, that  the  Spirit  exerts  its  power,  provided  any 
 part  of  us  advances  forward  to  life,  since  not  one 
 spark  of  life  would  rise  from  the  flesh.  Paul  calls 
 the  mind  of  the  Spirit  life,  because  it  quickens,  or 
 leads  to  life,  ^y  peace,  he,  according  to  the  Hebrew 
 idiom,  means  all  the  parts  of  happiness.  Every 
 action  of  the  Spirit  of  God  in  us  tends  to  our  happi- 
 ness ;  but  it  is  inconclusive  reasoning  to  attribute 
 our  salvation  on  this  account  to  works,  since,  not- 
 withstanding God  commences,  and,  by  forming  us  to 
 his  image,  finally  finishes  our  salvation,  yet  the  only 
 cause  of  it  is  the  good  pleasure  of  his  will,  by  which 
 he  makes  us  partakers  of  Christ. 
 
 Because  the  carnal  mind — He  here  proves  his  po- 
 sition, that  nothing  indeed  but  death  proceeds  from 
 the  zealous,  earnest  labours  and  pursuits  of  our 
 flesh,  because  they  contend  in  hostile  hatred  with 
 the  will  of  God.     But  the  will  of  God  is  the  rule  of 
 
312  ON  Paul's  epistle 
 
 righteousness,  and  every  thing,  as  a  necessary  conse- 
 quence, which  is  at  variance  with  this,  is  unrighte- 
 ous, and  at  the  same  time  deadly.  In  vain  can  any 
 one  expect  life,  when  God  is  arrayed  against  him  as 
 an  offended  adversary ;  for  death,  which  is  the  ven- 
 geance of  his  wrath,  immediately,  and  of  necessity, 
 follows  the  indignation  of  the  Most  High.  The  will 
 of  man  also,  it  is  here  worthy  of  observation,  is  in 
 all  respects  opposed  to  the  divine  will;  for  we  must 
 necessarily  be  as  much  at  variance  with  God,  as  de- 
 pravity of  inclination,  disposition,  or  conduct,  dif- 
 fers from  rectitude  and  uprightness.  For  it  is  not 
 subject  to  the  law  of  God — He  explains  the  last  sen- 
 tence, by  stating  in  what  manner  all  the  meditations 
 of  the  flesh  are  at  war  with  the  will  of  God  ;  for  it  is 
 impossible  to  find  his  will  in  any  other  place,  than 
 where  a  revelation  of  it  is  given  by  himself.  For  in 
 the  law  he  shows  what  affords  him  pleasure,  and,  on 
 this  account,  all  who  are  desirous  to  examine,  in  a 
 right  and  proper  manner,  the  goodness  of  the  state 
 in  which  they  stand  with  God,  try  and  measure  all 
 their  plans,  counsels,  and  pursuits,  by  this  standard. 
 "  For  although  no  action  takes  jDlace  in  the  world 
 without  the  secret  providence  of  God  overruling  it, 
 to  assign  this  as  a  pretext  for  saying  that  nothing 
 happens  without  his  approbation,  is  insufferable  blas- 
 phemy ;  and  this  cavil  is  adduced  at  this  period  by 
 some  mad  fanatics.  What  folly  is  it  to  seek  in  some 
 profound  labyrinth  for  a  distinction  between  right 
 and  wrong,  which  the  law  hath  publicly,  openly,  and 
 distinctly  placed  before  our  eyes.  The  Lord  has 
 indeed,  as  I  have  said,  his  own  hidden  and  secret 
 council,  by  which  he  orders  all  things  according  to 
 his  will ;  but  we  ought  to  know  that  we  are  debarred 
 from  too  curious  an  investigation  of  this  subject, 
 since  it  cannot  be  comprehended  by  our  finite  under- 
 standings.     Let  this,  in  the  mean  time,    continue 
 
TO    THE    ROMANS.  313 
 
 fixed  in  our  minds,  that  God  is  pleased  with  nothing 
 but  righteousness,  nor  can  we  form  any  proper  judg- 
 ment concerning  our  works  except  from  the  law,  in 
 which  he  has  truly  declared  what  conduct  and 
 actions  are  agreeable  or  displeasing  to  his  unerring 
 will."  Neither  indeed  can  he — Behold  the  power  of 
 the  freedom  of  the  will,  which  the  sophists  use  every 
 means  to  extol.  Paul  certainly  here  affirms,  in  ex- 
 press terms,  what  they  detest  with  their  whole  heart, 
 that  it  is  impossible  for  us  to  subject  our  affections 
 to  the  obedience  of  the  law.  They  boast  that  the 
 heart  can  be  turned  either  way,  provided  assistance 
 be  afforded  by  the  inspiration  of  the  Spirit ;  we  have 
 in  our  power,  according  to  them,  the  free  choice  of 
 good  or  evil,  if  the  Spirit  only  supply  us  with  aid  ;  to 
 choose  or  refuse  is  our  part.  They  imagine  also  good 
 motions,  by  which  we  are  prepared  of  our  free  will. 
 Paul,  on  the  other  hand,  declares  our  heart  to  be  so 
 swollen  with  hardness  and  unconquerable  obstinacy, 
 that  it  would  never  by  nature  bend  itself  to  submit  to 
 the  yoke  of  God.  The  apostle  is  not  disputing  con- 
 cerning one  or  two  of  our  affections,  but  he  uses  an 
 indefinite  expression,  and  casts  into  this  bundle  all  the 
 various  emotions  which  arise  from  our  hearts  or  un- 
 derstandings. Let  the  Christian,  therefore,  remove 
 far  from  his  breast  the  heathen  philosophy  concerning 
 the  freedom  of  the  will.  Let  every  one  acknowledge 
 himself  to  be,  as  he  in  reality  is,  the  slave  of  sin,  that, 
 being  emancipated  by  the  grace  of  Christ,  he  may 
 be  delivered  from  its  power.  It  is  the  height  of  folly 
 to  boast  of  any  other  freedom. 
 
 So  then  they  that  are  in  the  flesh — I  have  ex- 
 plained the  adversative  particle  as  a  causal  one,  and 
 the  reason  is  plain,  for  the  apostle  concludes  from 
 what  has  been  already  stated,  that  all  those  who  give 
 themselves  up  to  the  government  of  the  lusts  of  the 
 flesh,  are  abominable  to  God.     Paul  hath  confirmed, 
 
314  ON    PAUL'S    EPISTLE 
 
 by  his  preceding  reasoning,  the  opinion,  that  all  who 
 walk  not  according  to  the  Spirit,  are  alienated  from 
 Christ,  because  they  are  devoid  of  the  heavenly  life. 
 
 9  But  ye  are  not  in  the  flesh,  but  in  the  Spirit,  if 
 so  be  that  the  Spirit  of  God  dwell  in  you.  Now,  if 
 any  man  have  not  the  Spirit  of  Christ,  he  is  none  of 
 his.  10  And  if  Christ  be  in  you,  the  body  is  dead 
 because  of  sin  ;  but  the  Spirit  is  life  because  of 
 righteousness.  11  But  if  the  Spirit  of  him  that 
 raised  up  Jesus  from  the  dead  dwell  in  you,  he  that 
 raised  up  Christ  from  the  dead  shall  also  quicken 
 your  mortal  bodies  by  his  Spirit  that  dwelleth  in 
 you. 
 
 But  ye — Paul  applies,  hypothetically,  the  general 
 sentiment  he  maintains  to  the  cases  of  those  to  whom 
 his  letter  is  written,  not  merely  to  influence  them 
 more  powerfully,  by  directing  his  discourse  peculiarly 
 to  themselves,  but  to  enable  them,  from  the  defini- 
 tion just  given,  to  draw  a  certain  conclusion,  that 
 they  belonged  to  the  number  of  those,  who  have  been 
 delivered  by  Christ  from  the  curse  of  the  law.  At  the 
 same  time,  however,  Paul  exhorts  them  to  newness 
 of  life,  by  explaining  the  power  of  God  in  the  elect, 
 and  the  fruits  he  produces.  If  so  he  that  the  Spirit 
 of  God  dwell  in  you — He  subjoins,  suitably  to  his 
 purpose,  this  correction  of  his  hypothesis,  to  rouse 
 them  to  a  more  close  self-examination,  that  they  may 
 not  make  a  vain  pretence  to  the  name  of  Christ. 
 And  the  most  certain  and  unerring  sign  and  mark, 
 by  which  the  sons  of  God  are  distinguished  from  the 
 children  of  the  world,  is  their  regeneration  by  the 
 Spirit  of  God  to  innocence  and  holiness.  His  ob- 
 ject does  not  appear  to  be  so  much  the  correcting  of 
 
TO    THE    ROMANS.  315 
 
 hypocrisy,  as  the  supplying  of  a  subject  for  glorying 
 against  the  preposterous  and  rash  zealots  of  the  law, 
 who  paid  more  regard  to  the  dead  letter,  than  the 
 internal  power  of  the  Spirit,  which  quickens  and  ani- 
 mates the  law.  We  are,  moreover,  taught  by  this 
 passage,  that  Paul,  by  the  word  Spirit,  had  not,  in 
 the  former  part  of  this  epistle,  meant  the  mind  or 
 understanding,  which  the  advocates  of  free  will  de- 
 nominate the  superior  part  of  the  soul,  but  the  gift 
 of  the  Comforter,  which  is  bestowed  by  Heaven. 
 For,  according  to  his  own  explanation,  those  are  spi- 
 ritual whom  God  governs  by  his  own  Spirit,  and  not 
 such  as  obey  reason  of  their  own  proper  influence. 
 Nor  are  they  said  to  be  according  to  the  Spirit,  be- 
 cause they  are  filled  with  God's  Spirit,  for  none  ever 
 yet  enjoyed  that  blessing  ;  but  because  they  have 
 him  dwelling  in  them,  although  they  still  feel  some 
 of  the  remains  of  the  flesh  in  their  own  nature,  and 
 the  Spirit  cannot  dwell  in  believers  without  taking 
 possession  of  the  superior  faculties ;  for  man  is 
 so  denominated,  it  must  be  observed,  from  reason, 
 the  principal  part  of  his  character.  Noiu  if  any 
 man  have  not  the  Spirit  of  Christ,  he  is  none  of 
 his — Paul,  by  this  addition,  proves  the  necessity  laid 
 on  Christians  to  deny  and  forsake  the  flesh.  The 
 kingdom  of  the  Spirit  is  the  destruction  and  extinc- 
 tion of  the  flesh  :  those  in  whom  the  Spirit  has  not 
 established  his  kingdom  do  not  belong  to  Christ : 
 therefore  the  slaves  of  the  flesh  are  not  Christians. 
 Christ,  by  being  separated  from  his  Spirit,  is  made 
 to  resemble  a  dead  image  or  a  corpse.  We  must 
 always  remember  the  advice  of  the  apostle,  that  the 
 gratuitous  forgiveness  of  sins  cannot  be  disjoined 
 from  regeneration,  for  Christ  would  thus,  as  it  were, 
 be  torn  in  pieces.  If  this  be  true,  it  is  astonishing 
 to  find  the  enemies  of  the  gospel  accusing  us  of  arro- 
 gance, because  we  have  the  boldness  to  avow  that 
 
316  ON  Paul's  epistle 
 
 the  Spirit  of  Christ  dwells  in  us  believers.  For, 
 without  controversy,  we  must  either  deny  Christ,  or 
 acknowledge  we  become  Christians  by  his  Spirit. 
 It  is  indeed  horrible  to  hear,  that  men  have  so  de- 
 parted from  the  word  of  the  Lord,  as  not  only  to 
 boast  of  their  being  Christians  without  the  Spirit  of 
 God,  but  also  to  laugh  at  others  for  believing  in  his  ope- 
 ration, and  this  is  the  philosophy  of  the  Roman  Catho- 
 lics. Our  readers  may  here  observe  the  Spirit  to  be 
 indifferently  applied,  on  some  occasions,  to  God  the 
 Father,  and  on  others  to  Christ ;  because  all  his 
 fulness  is  poured  out  on  Christ  as  our  Mediator  and 
 Head,  that  each  of  us  believers  may  receive  his  own 
 portion  descending  from  this  fountain  of  grace. 
 The  same  Spirit  is  also  common  to  the  Father  and 
 the  Son,  since  they  have  one  essence,  and  the  same 
 eternal  deity.  Because,  however,  we  have  no  com- 
 munication with  God  but  by  Christ,  the  apostle  wisely 
 descends  from  the  Father,  who  appears  to  be  at  a 
 greater  distance,  to  Christ. 
 
 But  if  Christ  he  in  you — He  now  applies  to  Christ 
 what  he  had  before  ascribed  to  the  Spirit,  signifying 
 the  manner  by  which  Christ  dwells  in  us  ;  for  as  by 
 the  Spirit  he  consecrates  us  for  temples  to  himself, 
 so  he  resides  in  us  by  the  same  Comforter.  He 
 more  distinctly  also  explains  what  we  had  already 
 alluded  to,  that  the  sons  of  God  are  not  reckoned 
 spiritual  from  a  full  and  entire  perfection,  but  only 
 on  account  of  the  newness  of  life,  which  has  com- 
 menced its  existence  in  their  persons.  He  then 
 anticipates  a  doubt,  which  might  perplex  and  cause 
 us  uneasiness  ;  for  although  the  Spirit  occupies  one 
 part  of  us,  yet  another  is  still  kept  under  the  influ- 
 ence of  death.  He  answers,  the  power  of  quickening 
 exists  in  the  Spirit  of  Christ,  which  is  able  to  absorb 
 our  mortality  ;  and  he  hence  infers  the  necessity  of 
 our  waiting  with  patience  until  the  remains  of  sin 
 
TO    THE    ROMANS.  317 
 
 shall  be  entirely  destroyed.  The  word  Spirit,  as 
 we  have  already  stated,  does  not  mean  our  soul,  but 
 the  Spirit  of  regeneration,  which  Paul  calls  life,  not 
 only  because  he  lives  and  flourishes  in  us,  but 
 quickens  us  by  his  lively  power,  until  he  destroys 
 our  mortal  flesh,  and  at  last  perfectly  renews  our 
 nature.  By  the  word  body,  on  the  contrary,  is 
 meant  the  more  gross  mass,  not  yet  purified  by  the 
 Spirit  of  God  from  earthly  pollutions,  which  feel  and 
 perceive  nothing  but  grossness,  for  otherwise  it  would 
 be  absurd  to  attribute  to  the  body  the  fault  and  blame 
 of  sin.  Again,  so  far  is  the  soul  from  being  life, 
 that  it  does  not  possess  life  in  itself.  Paul  means, 
 though  sin  condemns  us  to  death  according  to  the 
 extent  of  the  remains  of  the  vicious  character  of  our 
 nature  from  Adam,  yet  the  Spirit  obtains  the  victory. 
 No  obstacle  is  presented  to  this  conquest,  because 
 the  first  fruits  of  the  Spirit  have  only  been  bestowed 
 upon  us,  for  even  one  spark  from  the  Comforter  is 
 the  seed  of  life. 
 
 But  if  the  Spirit — He  confirms  the  last  passage 
 from  the  efl&cient  cause  in  the  following  manner:  "  If 
 the  power  of  the  Spirit  of  God  raised  up  Christ  from 
 the  dead,  and  the  Spirit  retains  eternal  power,  he 
 will  also  exert  the  same  in  believers."  He  takes  it 
 for  granted,  that  in  Christ's  person  a  testimony  had 
 been  exhibited  of  power,  which  extends  to  the  whole 
 body  of  the  church.  He  attributes  to  God  a  life- 
 giving  Spirit,  by  making  him  the  author  of  the  resur- 
 rection. He  that  raised — He  describes  God  by  a 
 circumlocution,  which  suited  his  present  purpose 
 better  than  calling  him  simply  by  name.  In  the 
 same  way  he  ascribes  to  the  Father  the  glory  of 
 Christ  being  raised  from  the  dead,  for  this  afforded  a 
 stronger  proof  of  his  proposition  than  by  attributing 
 the  resurrection  to  Christ  himself.  For  the  ob- 
 jection might  be  formed,  Christ  was  able  to  raise 
 
318  ON  Paul's  epistle 
 
 himself  by  that  power,  which  is  entirely  denied  to 
 all  mankind.  But  when  he  says,  "  God  raised  up 
 Christ  by  his  Spirit,  which  he  likewise  communicated 
 to  you,"  no  objection  can  be  formed  against  it,  since 
 he  has  thus  given  us  a  sure  hope  of  the  resurrection. 
 Nor  does  this  derogate  the  least  from  the  truth 
 of  the  following  passage,  (John  x.  18  :)  "I  have 
 power  to  lay  down  my  life,  and  I  have  power  to  take 
 it  again."  Christ  certainly  rose  from  the  dead  of 
 himself  and  by  his  own  power  ;  but  as  he  usually 
 ascribes  to  the  Father  whatever  divine  power  he  pos- 
 sesses, so  the  apostle  properly  transferred  to  the 
 Father  what  was  in  Christ,  chiefly  his  own  proper 
 work.  He  moreover  denominates  mortal  bodies, 
 whatever  yet  remains  in  us  subject  to  death,  as  he 
 generally  applies  this  name  to  our  grosser  part. 
 Hence  we  conclude  the  apostle  is  not  speaking  of  the 
 last  resurrection,  which  will  take  place  in  a  moment, 
 but  of  the  continued  operation  of  the  Spirit,  by 
 which  he  mortifies,  by  degrees,  the  remains  of  the 
 flesh,  and  renews  in  us  a  heavenly  life. 
 
 12  Therefore,  brethren,  we  are  debtors,  not  to 
 the  flesh,  to  live  after  the  flesh.  13  For  if  ye  live 
 after  the  flesh,  ye  shall  die  :  but  if  ye  through  the 
 Spirit  do  mortify  the  deeds  of  the  body,  ye  shall 
 live.  14  For  as  many  as  are  led  by  the  Spirit 
 of  God,  they  are  the  sons  of  God. 
 
 Therefore,  brethren — It  is  the  conclusion  of  the 
 preceding  remarks,  that  if  we  must  renounce  the 
 flesh,  we  ought  to  refrain  from  its  indulgence.  If, 
 again,  the  Spirit  ought  to  reign  in  us,  it  is  absurd  not 
 to  depend  upon  his  beck  and  will.  One  part  of  the 
 antithesis  is  wanting  in  the  apostle,  namely,  that 
 
TO    THE    ROMANS.  319 
 
 we  are  debtors  to  the  Spirit ;  but  there  is  no 
 obscurity  in  the  sense.  This  conclusion  has  the 
 force  of  exhortation,  as  Paul  is  always  in  the  habit 
 of  drawing  his  exhortation  from  his  doctrine  ;  thus, 
 (Eph.  iv.  30,)  he  admonishes  us  not  to  grieve  the 
 Holy  Spirit  of  God,  by  which  we  are  sealed  to  the 
 day  of  redemption.  Thus,  (Gal.  v.  25,)  "If  we  live 
 in  the  Spirit,  let  us  also  walk  in  the  Spirit."  This 
 takes  place  when  we  renounce  carnal  desires,  that 
 we  may  devote  ourselves  to  the  righteousness  of 
 God,  as  to  a  state  of  active  obedience.  Such  is  the 
 reasoning  which  a  believer  must  adopt,  and  not, 
 as  some  blasphemers  are  accustomed  to  do,  speak 
 foolishly,  and  babble  about  spending  a  life  of  idle- 
 ness and  inactivity,  because  we  have  nothing  in  our 
 own  power.  By  adopting  such  a  line  of  conduct,  we 
 wage  war,  as  it  were,  with  God,  since,  by  contempt 
 and  negligence,  we  extinguish  his  grace  offered  for 
 our  acceptance. 
 
 For  if  you  live  after  the  flesh — A  threatening  is 
 added,  for  the  purpose  of  removing  from  among  them, 
 with  greater  keenness,  all  slothfulness  ;  and  this 
 affords  a  good  refutation  of  those  who  glory  in  the 
 righteousness  of  faith  without  the  Spirit  of  Christ. 
 Their  own  conscience,  however,  sufficiently  convicts 
 them,  since  there  is  no  confidence  in  God,  where 
 there  is  no  love  of  righteousness.  It  is,  indeed, 
 true,  that  we  are  justified  in  Christ  by  the  alone 
 mercy  of  God ;  but  it  is  equally  true  and  certain, 
 that  all  who  are  justified,  are  called  by  the  Lord  to 
 live  worthy  of  their  vocation.  Let  believers,  there- 
 fore, hence  learn  to  embrace  Christ,  not  only  for 
 justification,  but  sanctification,  as  he  is  given  for 
 both  purposes,  that  they  may  not  tear  their  Re- 
 deemer by  a  mutilated  faith  of  their  own  inven- 
 tion. But  if  ye  through  the  Spirit  do  mortify  the 
 deeds  of  the  body — He  thus  moderates  his  opinion, 
 
320  ON  Paul's  epistle 
 
 that  the  minds  of  the  pious  may  not  become  de- 
 jected, who  are  still  conscious  to  themselves  of  much 
 infirmity.  For  although  we  are  subject  to  sin,  he 
 promises  us  life,  provided  we  pursue  with  zeal  our 
 exertions  for  mortifying  the  flesh.  For  he  does  not 
 exactly  require  the  death  of  the  flesh,  but  only  com- 
 mands us  to  use  our  utmost  efforts  in  subduing  its 
 lusts. 
 
 For  as  many  as  are  led  hy  the  Spirit  of  God — This 
 affords  a  proof  of  the  preceding  opinion;  for  all, 
 according  to  his  doctrine,  are  finally  reckoned  the 
 sons  of  God,  who  are  regulated  by  his  Spirit,  since 
 God  acknowledges  his  own  by  this  mark.  The  vain 
 boasting  of  hypocrites  is  thus  destroyed,  who  usurp 
 the  title  without  the  reality,  and  the  faithful  are 
 roused  to  an  undoubted  confidence  of  their  salva- 
 tion.    To  conclude  the  whole  by  a  syllogism : 
 
 All  who  are  led  by  the  Spirit  of  God,  are  the  sons 
 
 of  God  : 
 All  the  sons  of  God,  are  the  heirs  of  eternal  life  : 
 All  who  are  led  by  the  Spirit  of  God,  are  certain  heirs 
 
 of  eternal  life. 
 
 The  minor  premise,'or  assumption,  is  omitted,  because 
 its  truth  cannot  be  doubted.  But  it  is  proper  to 
 observe,  that  the  action  of  the  Spirit  is  various,  for 
 that  is  universal  by  which  all  creatures  are  supported 
 and  move  ;  there  are  also  peculiar  and  various  ac- 
 tions of  the  Spirit  in  men,  but  Paul  means  sanctifi- 
 cation  in  this  passage,  with  which  the  Lord  honours 
 only  his  elect,  while  he  sets  them  apart  to  himself  as 
 sons. 
 
 15  For  ye  have  not  received  the  spirit  of  bondage 
 again  to  fear ;  but  ye  have  received  the  Spirit  of 
 adoption,  whereby  we  cry,  Abba,  Father.  16  The 
 Spirit  itself  beareth  witness  with  our  spirit,  that  we 
 
TO    THE    ROMANS.  321 
 
 are  the  children  of  God  :  1 7  And  if  children,  then 
 heirs  ;  heirs  of  God,  and  joint-heirs  with  Christ ;  if 
 so  be  that  we  suffer  with  him,  that  we  may  be  also 
 glorified  together.  18  For  I  reckon,  that  the  suf- 
 ferings of  this  present  time  are  not  worthy  to  be 
 compared  with  the  glory  which  shall  be  revealed 
 in  us. 
 
 Paul  now  confirms  that  certainty  of  confidence,  in 
 which  he  lately  ordered  believers  to  rest,  from  the 
 special  effect  of  the  Spirit ;  for  he  is  not  given  to  toss 
 us  to  and  fro  with  trembling  and  uncertainty,  or  to 
 torment  us  with  perplexity  and  anxiety,  but  rather 
 to  allay  all  our  perturbations,  to  settle  our  minds  in 
 a  state  of  tranquillity,  and  rouse  us  to  an  assured,  free, 
 and  unrestrained  calling  upon  God.  He,  therefore, 
 not  only  pursues  the  argument  already  alluded  to, 
 but  insists  more  extensively  on  the  other  branch  of 
 the  subject,  which  he  had  joined  at  the  same  time  with 
 this,  concerning  God's  fatherly  indulgence,  by  which 
 he  pardons  his  people  the  weakness  of  the  flesh,  and 
 the  sins  to  which  they  are  yet  liable.  He  instructs 
 us,  that  the  Spirit  of  adoption  gives  us  an  assured 
 belief  of  this  fatherly  kindness,  since  he  would 
 never  inspire  us  with  confidence  in  our  prayers 
 unless  he  first  sealed  a  gratuitous  pardon.  And  to 
 illustrate  this  more  fully,  he  speaks  of  a  double 
 Spirit ;  he  calls  one  the  spirit  of  a  legal  bondage, 
 derived  from  the  prohibitions  of  the  commandments  ; 
 the  other,  of  evangelical  adoption,  conferred  upon  us 
 by  Christ  Jesus.  He  says,  the  first  was  formerly 
 given  for  fear,  the  last  is  at  present  bestowed  upon 
 us  for  confidence  and  security.  The  certainty  of 
 our  salvation,  which  he  wishes  to  confirm,  evidently 
 appears  with  greater  clearness  from  such  a  compa- 
 rison of  contraries.     The  author  of  the  Epistle  to  the 
 
 X 
 
322  »  ON    PAUL  S    EPISTLE 
 
 Hebrews  uses  the  same  comparison,  (Heb.  xii.  18,) 
 when  he  says,  we  have  not  come  to  Mount  Sinai, 
 where  all  things  were  so  dreadful  that  the  people, 
 dismayed,  as  if  by  the  present  denunciation  of  death, 
 entreated  that  not  a  word  should  be  addressed  to 
 them  ;  and  Moses,  according  to  his  own  confession, 
 felt  great  fear  ;  but  we  have  come  to  Sion,  the  mount 
 of  the  Lord,  to  Jerusalem — the  heavenly  city  of  the 
 living  God,  where  is  Jesus  the  Mediator  of  the  new 
 covenant.     The  adverb  acjain  leads  us  to  compare 
 here  the  law  with  the  gospel,  for  the  Son  of  God 
 brought  us  this  inestimable  blessing  by  his  advent, 
 that  we  should  no  longer  be  bound  by  the  servile  con- 
 dition of  the  law.     We  must  not  hence  infer  either 
 that  none  were  endowed  with  the  Spirit  of  adop- 
 tion before  Christ's  coming,  or  that  all  who  had  re- 
 ceived the  law  were  slaves,  not  sons.      For  Paul 
 rather  compares  the  ministry  of  the  law  with  the 
 dispensation  of  the  gospel,  than  persons  with  persons. 
 I  grant,  indeed,  that  believers  are  admonished  how 
 much  more  liberally  God  has  now  acted  with  them 
 than  he  formerly  did  with  the  fathers  under  the  Old 
 Testament ;  he  has,  however,  regard  unto  the  ex- 
 ternal dispensation,  in  which  respect  only  we  surpass 
 them  ;  for  although  the  faith  of  Abraham,  Moses,  and 
 David  was  more  excellent  than  ours,  yet  so  far  as 
 God  kept  them  to  all  appearance  under  a  school- 
 master, they  had  not  attained  the  liberty  now  dis- 
 closed to  us  under  the  gospel.     We  must,  at  the 
 same  time,  observe  that  an  antithesis  is  designedly 
 kept  up,  on  account  of  the  false  apostles,  between  the 
 disciples  of  the  letter  of  the  law  and  believers,  whom 
 Christ,  their  heavenly  Master,  not  only  addresses 
 with  the  sound  of  his  mouth,  but  powerfully  teaches 
 internally  by  his  Spirit.     And   although  the   cove- 
 nant  of   grace  is  contained  in  the  law,    yet  Paul 
 removes  it  from  his  consideration  in  this -comparison, 
 
TO    THE    ROMANS.  323 
 
 because,  in  opposing  the  Mosaic  dispensation  to  the 
 gospel  of  Christ,  he  regards  only  what  was  pecu- 
 liar to  the  law, — prohibition  and  command,  and  the 
 restraining  of  transgressors  by  the  denunciation  of 
 death ;  and  he  thus  assigns  the  law  that  quality  by 
 which  it  is  distinguished  from  the  gospel.  Or  if  any 
 prefers  the  following  explanation,  he  proposes  the 
 mere  law,  so  far  as  God  covenants  with  us  in  it  by 
 having  respect  to  our  works.  The  pious,  among  the 
 Jewish  people,  both  during  and  after  the  promulga- 
 tion of  the  law,  were  illuminated  by  the  same  Spirit 
 of  faith,  and  the  hope  of  a  heavenly  inheritance  was 
 sealed  upon  their  hearts,  of  which  the  Spirit  was  the 
 earnest  and  seal.  The  only  difference  is,  that  the 
 Spirit  was  poured  out  in  the  kingdom  of  Christ  in  a 
 more  bountiful  manner,  and  with  a  larger  and  more 
 liberal  hand.  If  you  regard  the  dispensation  of  the 
 doctrine  of  truth,  salvation  will  then  first  seem  to 
 have  been  certainly  manifested,  when  Christ  was  ex- 
 hibited in  the  flesh ;  so  great  was  the  obscurity  in 
 which  all  things  were  involved  in  the  Old  Testa- 
 ment, when  compared  with  the  perspicuity  of  the 
 New.  Finally,  the  law,  if  considered  in  itself,  can 
 bind  men,  devoted  to  nothing  but  a  wretched  slavery, 
 by  the  fear  of  death,  because  it  promises  no  good 
 but  upon  condition,  and  threatens  death  against  all 
 transgressors.  Wherefore,  as  under  the  law  it  was 
 a  spirit  of  bondage,  which  oppressed  the  conscience 
 with  fear  ;  so  under  the  gospel  it  is  the  Spirit  of 
 adoption,  which  gladdens  our  hearts  with  the  testi- 
 mony of  our  salvation.  Observe,  also,  that  fear  is 
 joined  with  slavery,  because  the  law  must  necessa- 
 rily harass  and  torment  the  mind  with  miserable 
 restlessness,  while  it  exercises  its  dominion.  On 
 this  account,  there  is  no  other  remedy  for  appeasing 
 the  mind  than  when  God  forgives  our  sins,  and,  as 
 a  father,  is  indulgent  to  his  children.  By  whom  we 
 X  2 
 
324  ON  Paul's  epistle 
 
 cry — He  therefore  changed  the  person  that  he  might 
 express  the  common  lot  of  all  the  saints,  as  if  he  had 
 said,  You  have  received  the  Spirit  by  which  you,  and 
 the  rest  of  all  us  believers  cry,  Abba,  Father.  The 
 imitation  of  the  word  used  by  children  to  parents  is 
 very  emphatic,  because  he  pronounces  the  name  of 
 Father  in  the  persons  of  the  faithful.  Doubling  the 
 appellation  by  different  words  makes  the  language 
 more  emphatic.  For  Paul  intimates  that  the  mercy 
 of  God  was  now  so  published  through  the  whole 
 world,  that  his  name  was  indiscriminately  invoked 
 in  all  languages,  as  Augustine  observes  ;  Paul 
 therefore  wished  to  exf)ress  the  harmony  among 
 all  nations.  Hence  it  follows  that  the  Greek  at 
 present  differs  nothing  from  the  Jew,  since  they 
 are  united  one  with  the  other.  The  Prophet  Isaiah 
 (xix.  18)  speaks  in  a  different  manner,  when  he 
 says,  the  language  of  Canaan  shall  be  common  to 
 all  people;  for  he  has  not  respect  to  an  external 
 idiom,  but  to  the  harmony  of  the  heart  in  worship- 
 ping God,  and  the  same  simple  zeal  in  professing  his 
 true  and  pure  worship.  Crying  is  used  to  express 
 confidence  ;  as  if  he  had  said.  We  do  not  pray  in  a 
 doubtful  manner,  but  lift  up  without  fear  our  loud 
 voice  to  heaven.  The  faithful  also  called  upon  God 
 the  Father  in  the  law,  but  not  with  such  freedom  of 
 confidence,  since  the  veil  removed  them  far  from  the 
 sanctuary  ;  but  now,  when  an  entrance  has  been 
 opened  to  us  by  the  blood  of  Christ,  we  may  boast 
 in  a  familiar  manner,  and  with  freedom  of  expres- 
 sion, that  we  are  the  sons  of  God ;  hence  this  crying 
 arises.  Finally,  the  proj^hecy  of  Flosea  is  thus  ful- 
 filled, (Hos.  ii.  23  :)  "  I  will  say  unto  them.  You  are 
 my  people  ;  and  they  will  in  turn  answer.  Thou  art 
 our  God."  For  our  freedom  in  prayer  is  greater,  as 
 the  promise  is  more  full  and  open. 
 
 For  the  Spirit  himself — He  does  not  simply  state 
 that  the  Spirit  of  God  is  a  witness  to  our  spirit,  but 
 
TO    THE    ROMANS.  325 
 
 he  uses  a  compound  verb  signifying  to  bear  witness 
 together  with  another.  Paul  means,  the  Spirit  of 
 God  affords  us  such  a  testimony  that  our  spirit  can 
 determine  the  adoption  of  God  to  be  firm  and  un- 
 shaken, when  he  is  our  leader  and  master.  For  our 
 mind  would  not,  of  its  own  accord,  dictate  this  faith 
 to  us,  unless  the  testimony  of  the  Spirit  preceded  it. 
 This  is  also  an  explanation  of  the  following  sentence, 
 for  while  the  Spirit  testifies  to  us  that  we  are  the 
 children  of  God,  he,  at  the  same  time,  infuses  this 
 confidence  into  our  minds  that  we  dare  invoke  God 
 the  Father.  And  certainly,  since  the  confidence 
 of  the  heart  alone  can  open  our  mouth,  unless  the 
 Spirit  bears  testimony  to  our  hearts  concerning  the 
 fatherly  love  of  God,  our  tongues  will  continue  mute 
 in  conceiving  and  uttering  praises.  For  this  must 
 always  be  maintained  as  a  principle,  that  we  can  no 
 otherwise  properly  pray  to  God  but  by  invoking  the 
 Father  with  our  mouth,  and  we  must  be  certainly 
 persuaded  and  assured  in  our  minds  that  he  stands 
 related  to  us  in  his  fatherly  character.  The  other 
 position,  that  our  faith  can  be  proved  only  by  invok- 
 ing God,  corresponds  with  this  principle.  Paul, 
 therefore,  not  without  reason,  recalls  us  to  this  exa- 
 mination, and  shows  that  the  serious  faith  of  every 
 believer  will  then  be  made  manifest,  when  he  and 
 all  who  receive  the  promises  of  grace  devote  them- 
 selves to  prayer.  And  the  trifling  subtleties  of  the 
 sophists  receive  a  powerful  refutation  from  this  pas- 
 sage concerning  moral  conjecture,  which  is  nothing 
 else  but  uncertainty  and  anxiety  of  mind,  nay,  rather 
 wavering  and  hallucination.  Paul,  at  the  same  time, 
 answers  their  objection.  They  ask  how  a  man  can 
 fully  know  the  will  of  God.  This,  however,  is  not 
 the  certainty  of  the  human  capacity,  but  the  testi- 
 mony of  the  Spirit  of  God,  as  the  apostle  treats 
 more  fully  in  his  first  epistle  to  the  Corinthians, 
 
326  ON  Paul's  epistle 
 
 where  we  must  seek  for  a  more  complete  exposition 
 of  this  passage.  The  opinion,  therefore,  is  undoubt- 
 edly proved,  that  none  can  be  termed  a  son  of  God, 
 who  does  not  acknowledge  himself  to  be  such  :  this 
 is  termed  knowledge  by  John,  (1  John  v.  19,  20,) 
 for  the  purpose  of  showing  its  certainty. 
 
 But  if  sons — He  proves,  by  an  argument  derived 
 from  such  circumstances  as  are  connected  with  or 
 follow  from  his  former  observations,  that  salvation 
 consists  in  having  God  for  our  Father.  An  inherit- 
 ance is  destined  for  sons  ;  when,  therefore,  God  has 
 adopted  us  for  his  children,  he  has  also  destined  an 
 inheritance  for  us.  He  then  hints  what  such  an 
 inheritance  this  is,  namely,  a  heavenly ;  and,  on  this 
 account,  incorruptible  and  eternal,  and  such  as  has 
 been  manifested  in  Christ.  All  uncertainty  is  re- 
 moved by  this  manifestation ;  the  excellence  of  the 
 inheritance,  which  we  partake  with  the  only-begotten 
 Son  of  God,  is  also  increased.  The  design  of  Paul, 
 as  the  following  context  will  prove,  is  to  extol  the 
 splendour  of  the  promised  inheritance  ;  that,  being 
 content  with  its  blessings,  we  may  despise  with  bra- 
 very the  allurements  of  the  world,  and  bear  with 
 patience  all  the  troubles  which  may  befall  us  in  our 
 passage  through  life.  If  we  suffer  with  him — Vari- 
 ous are  the  interpretations  of  this  passage,  but  I  give 
 the  preference  to  the  following :  ''  We  are  fellow- 
 heirs  -with  Christ,  provided  we  follow  him  in  the 
 same  path,  which  he  pursued,  for  the  purpose  of  see- 
 ing our  inheritance."  And  because  he  made  men- 
 tion of  Christ,  he,  therefore,  wished  to  pass  on  to 
 this  exhortation,  by  this  climax,  as  if  the  inheritance 
 of  God  is  ours,  on  account  of  our  being  adopted  by 
 his  grace  among  his  sons  ;  and,  to  remove  all  doubt, 
 the  possession  of  heaven  is  now  conferred  on  Christ, 
 with  whom  we  are  partakers.  Our  Redeemer  went 
 to  that  inheritance  by  the  cross,  and  we  must,  there- 
 
TO    THE    ROMANS.  S27 
 
 fore,  go  by  the  same  means.  Nor  is  there  any  cause 
 for  dreading  what  some  fear,  lest  Paul  ascribe  our 
 labours  as  the  cause  of  eternal  glory,  for  this  manner 
 of  speaking  is  usual  in  Scripture  ;  but  he  points  out 
 the  order  which  is  followed  by  the  Lord  in  bestowing 
 upon  us  salvation,  rather  than  its  cause.  He  has,  in 
 the  former  part  of  this  epistle,  sufficiently  advocated 
 the  gratuitous  mercy  of  God  against  the  merit  of 
 works ;  now,  while  he  exhorts  us  to  patience,  he 
 does  not  dispute  concerning  the  cause,  whence  salva- 
 tion may  come  to  us,  but  the  manner  by  which  God 
 governs  his  own  people. 
 
 For  I  certainly  reckon — Although  I  do  not  disap- 
 prove of  the  interpretation,  as  foolish,  given  by  those 
 who  consider  this  sentence  introduced  as  a  correc- 
 tive, yet  T  prefer  considering  it  as  an  enlarging  of 
 the  exhortation,  by  way  of  anticipating  an  objec- 
 tion. "  We  need  not  be  troubled,  (such  is  the  sense 
 of  the  passage,)  if  we  have  to  pass  to  the  glory  of 
 heaven  through  manifold  afflictions ;  since  these, 
 when  compared  with  the  greatness  of  the  glory  of 
 another  world,  are  of  the  very  slightest  moment." 
 Future  glory  means  eternal ;  and  the  afflictions  of 
 the  world,  such  as  suddenly  pass  away.  This  pas- 
 sage, therefore,  was  evidently  not  well  understood 
 by  the  schoolmen,  who  derived  from  it  their  frivolous 
 distinction  of  congruity  and  condignity.  For  the 
 apostle  is  not  comparing  the  dignity  of  each,  but  he 
 lightens  the  weight  of  the  cross  by  comparing  it  with 
 the  greatness  of  glory,  for  the  very  purpose  of 
 strengthening  the  minds  of  the  faithful  by  patience. 
 
 19  For  the  earnest  expectation  of  the  creature 
 waiteth  for  the  manifestation  of  the  sons  of  God. 
 20  For  the  creature  was  made  subject  to  vanity,  not 
 willingly,  but  by  reason  of  him  who  hath  subjected 
 
328  ON  Paul's  epistle 
 
 the  same  in  hope.  21  Because  the  creature  itself 
 also  shall  be  delivered  from  the  bondage  of  corrup- 
 tion into  the  glorious  liberty  of  the  children  of  God. 
 22  For  we  know  that  the  whole  creation  groaneth 
 and  travaileth  in  pain  together  until  now. 
 
 For  the  earnest  expectation  of  the  creature — Paul 
 teaches  us  that  an  example  of  patience,  which  he 
 exhorts  us  to  attain,  is  to  be  met  with  in  brute  crea- 
 tures themselves  ;  for,  omitting  all  the  various  ex- 
 positions, I  thus  understand  the  language  of  Paul  : 
 "  There  is  no  element,  no  part  of  the  world,  which, 
 touched  as  it  were  with  a  knowledge  of  the  present 
 misery,  is  not  steadily  fixed  upon  the  hope  of  the 
 resurrection."  He  proposes,  indeed,  two  subjects — 
 all  creatures  labour,  and  yet  are  supported  by  hope — 
 hence  appears  the  immense  reward  of  eternal  glory, 
 which  can  excite  and  carry  away  all  things  to  the 
 desire  of  such  a  blessing.  Expectation  of  the  crea- 
 ture waiteth,  though  an  uncommon  expression,  yet 
 admits  of  a  very  appropriate  sense ;  for  Paul  intended 
 to  show  that  the  creatures,  bound  under  the  influence 
 of  great  anxiety,  and  suspended  by  a  strong  desire, 
 expected  the  arrival  of  that  day  which  will  openly 
 present  to  our  view  the  glory  of  the  sons  of  God. 
 He  calls  it  the  revelation  of  the  sons  of  God,  when 
 we  shall  be  like  God,  as  John  says  ;  for  though  we 
 know  we  are  the  sons  of  God,  yet  it  doth  not  appear 
 what  we  shall  be.  (1  John  iii.  2.)  I  have  retained 
 Paul's  words,  because  Erasmus's  version,  "until  the 
 sons  of  God  shall  be  made  manifest,"  appeared  tome 
 bolder  than  the  passage  sanctions,  without  sufficiently 
 expressing  the  mind  of  the  apostle.  For  he  does 
 not  mean  that  the  sons  of  God  would  be  made  mani- 
 fest in  the  last  day,  but  it  would  then  be  apparent 
 how  desirable  and  happy  their  condition  is,  when,  freed 
 
TO    THE    ROMANS.  329 
 
 from  their  corruption,  they  are  clothed  in  heavenly 
 glory.  For  he  therefore  attributes  hope  to  crea- 
 tures without  sense,  that  believers  may  open  their 
 eyes  to  the  sight  of  an  invisible  life,  although  con- 
 cealed in  the  present  world  under  a  state  of  much 
 deformity. 
 
 For  the  creation  is  subject  to  vanity — Paul  declares 
 the  design  of  the  expectation  from  the  contrary ;  for, 
 since  creatures  are  now  subject  to  corruption,  they 
 cannot  be  renewed  until  the  sons  of  God  are  restored 
 to  a  sound  state ;  and  on  this  account,  while  they 
 desire  their  own  renewal,  look  for  the  manifestation 
 of  the  heavenly  kingdom.  He  says  they  are  subject 
 to  vanity,  because  they  do  not  abide  in  a  sure,  solid, 
 and  firm  condition,  but  pass  away  with  a  swift 
 course,  inconstant  and  evanescent ;  for  he,  undoubt- 
 edly, opposes  vanity  to  an  entire  and  perfect  nature. 
 
 Not  willinfjly — Since  such  creatures  have  no  judg- 
 ment, will  must  certainly  be  taken  in  this  passage 
 for  natural  inclination^  according  to  which  the  whole 
 nature  of  things  is  engaged  in  its  own  preservation 
 and  perfection ;  whatever,  therefore,  is  kept  under 
 corruption  suffers  violence,  if  against  the  will  and 
 with  the  opposition  and  resistance  of  nature.  Paul 
 personifies  the  individual  parts  of  the  world,  and 
 introduces  them  as  endued  with  sense,  that  we  may 
 feel  more  ashamed  of  our  stupidity,  if  we  are  not 
 elevated  to  higher  hopes  by  the  frail  fluctuation 
 of  the  world,  which  is  presented  to  our  view.  But 
 by  reason  of  him — He  proposes  an  example  of  obe- 
 dience in  all  creatures,  which,  as  he  adds,  arises  from 
 hope :  hence  the  readiness  of  the  sun,  moon,  and 
 all  the  stars,  for  their  uninterrupted  course  ;  hence 
 the  unwearied  obedience  of  the  earth  in  yielding  its 
 fruits ;  hence  the  unceasing  agitation  and  motion  of 
 the  air ;  hence  the  promptitude  and  vigour  with 
 which  the  waters  flow  ;  because  God  hath  appointed 
 
330  ON  Paul's  epistle 
 
 each  their  particular  pai'ts  :  nor  has  he  only  ordered 
 what  he  wished  them  to  do,  by  a  precise  and  definite 
 command,  hut  has,  at  the  same  time,  internally  im- 
 pressed upon  them  the  hope  of  renewal.  For  the 
 whole  machine  of  the  world  would  almost  every 
 moment  flow  away,  and  be  dispersed  in  that  melan- 
 choly, scattered,  and  dissipated  state  which  followed 
 the  fall  of  Adam,  and  its  individual  parts  would  faint, 
 unless  they  were  propped  and  suj)ported  by  some 
 hidden  firmness,  derived  from  some  other  quarter. 
 It  would  be  very  dishonourable  that  the  earnest  of 
 t  le  Spirit  should  produce  less  effect  in  the  sons  of  God 
 than  secret  hidden  instinct  effects  in  dead  creatures. 
 Creatures,  therefore,  although  by  nature  they  may 
 be  inclined  to  some  other  object,  yet,  because  it  has 
 been  God's  pleasure  to  make  them  subject  to  vanity, 
 obey  his  command ;  and,  because  he  has  given  them 
 a  hope  of  a  better  condition,  they  support  themselves 
 in  their  vain  state,  delaying  their  desire  until  the 
 freedom  from  corruption,  which  has  been  promised, 
 shall  be  revealed.  Paul  attributes  to  them  ho'pe,  by 
 personification,  as  he  before  endued  them  with  desire 
 and  aversion. 
 
 Because  the  creation  itself  also  —  He  shows  how 
 the  creature  is  subject  to  vanity  in  hope,  because  the 
 time  will  indeed  arrive  when  it  shall  be  freed,  from 
 it,  as  Isaiah  testifies,  and  Peter  also  confirms  with 
 greater  clearness.  We  may  hence  infer  how  horrible 
 a  curse  we  have  merited,  since  all  innocent  creatures 
 from  earth  to  heaven  are  punished  in  consequence  of 
 our  vices ;  and  our  offence  is  the  cause  of  their 
 labouring  under  corruption  ;  and  the  condemnation  of 
 the  human  race  is  thus  impressed  upon  heaven, 
 earth,  and  all  other  creatures.  Again,  it  hence  ap- 
 pears to  how  great  an  excellence  of  glory  the  sons 
 of  God  are  to  be  advanced,  when  all  creatures  will 
 be  called,  upon  to  magnify  and  illustrate  its  splen- 
 
TO    THE    ROMANS.  331 
 
 dour.  Moreover,  Paul  does  not  understand  that  the 
 creatures  will  be  partakers  of  the  same  glory  with 
 the  sons  of  God,  but  will  participate,  in  their  own 
 manner,  a  better  state,  because  the  Creator  of  all  will 
 restore  the  present  fallen  ^vorld  to  a  perfect  and  en- 
 tire condition  at  the  same  time  wdth  the  human  race. 
 It  is  neither  expedient  nor  lawful  to  inquire  with 
 greater  curiosity  into  the  perfection  and  entireness, 
 which  will  take  place  both  in  cattle,  plants,  and 
 metals,  because  the  chief  part  of  their  excellence  will 
 consist  in  incorruption.  Shrewd,  speculative,  but 
 not  sober-minded  men  inquire  whether  the  whole 
 kind  and  race  of  animals  will  be  immortal ;  if  these 
 speculations  are  indulged,  into  what  labyrinths  shall 
 we  not  finally  be  hurried  ?  Let  us  rest  content  with 
 this  simple  doctrine — that  their  temperament  will  be 
 such,  and  their  order  so  compact  and  connected,  that 
 nothing  will  present  deformity  or  inconstancy  to  our 
 view. 
 
 For  we  know  that — He  again  repeats  the  same 
 sentiment,  that  he  may  pass  on  to  man,  though  what 
 is  now  stated  has  the  force  and  form  of  a  conclusion. 
 For  because  creatures  are  subject  to  corruption,  and 
 that  not  from  natural  appetites,  but  God's  appoint- 
 ment, and  they  have  a  hope  of  putting  off,  at  some 
 future  time,  their  corrapt  state,  it  follows  that  they 
 groan,  like  a  woman  with  child,  until  they  be  deli- 
 vered. This  is  a  very  proper  comparison,  that  we 
 may  know  the  groaning  he  speaks  of  is  not  vain, 
 useless,  nor  deadly,  since  it  will  at  last  bring  forth  a 
 joyful  and  happy  fruit.  Creatures,  in  fine,  are  nei- 
 ther content  with  their  present  condition,  nor  do 
 they  so  suffer  as  to  pine  away  without  remedy ;  but 
 bring  forth,  because  they  wait  for  a  renewal  at  some 
 future  period.  Their  groaning  together  does  not 
 mean  that  they  are,  at  the  same  time,  united  with 
 each  other  by  mutual  anxiety,  but  he  joins  them  as 
 
332  ON  Paul's  epistle 
 
 companions  wilh  believers.  The  particle  hitherto^ 
 or  until  this  day,  is  calculated  to  alleviate  the  weari- 
 ness of  their  long-continued  languor.  For  if  the 
 creatures  have  continued  in  their  groanings  for  so 
 many  ages,  how  inexcusable  will  our  effeminacy  or 
 indolence  be,  if  we  faint  in  the  short  course  of  so 
 shadowy  a  life. 
 
 23  And  not  only  they,  but  ourselves  also,  which 
 have  the  first-fruits  of  the  Spirit,  even  we  ourselves 
 groan  within  ourselves,  waiting  for  the  adoption,  to 
 wit,  the  redemption  of  our  body.  24  For  we  are 
 saved  by  hope  :  but  hope  that  is  seen  is  not  hope  : 
 for  what  a  man  seeth,  why  doth  he  yet  hope  for  ? 
 25  But  if  we  hope  for  that  we  see  not,  then  do  we 
 with  patience  wait  for  it. 
 
 Not  only — Some  consider  the  apostle  wished  to 
 exaggerate  the  dignity  of  our  future  happiness,  be- 
 cause all  things  desire  it  with  an  ardent  affection, 
 both  irrational  animals,  and  we  who  are  regenerated 
 by  the  Spirit  of  God.  This  opinion  admits  of  de- 
 fence, but  he  appears,  I  think,  to  institute  a  compa- 
 rison between  the  greater  and  less  in  the  following^ 
 manner  :  "  The  elements,  devoid  of  sense  and  reason, 
 so  great  is  the  excellence  of  our  future  glory,  glow 
 with  a  certain  desire  for  its  arrival ;  much  more  then 
 ought  we,  who  are  illuminated  by  the  Spirit  of  God, 
 to  aspire  and  labour  to  the  utmost  for  the  purpose  of 
 attaining  so  great  a  quantity  of  good,  both  by  the 
 firmness  of  our  faith,  and  the  earnest  endeavours  of 
 our  zeal."  A  two-fold  feeling  is  required  in  believers, 
 ■ — to  groan,  being  loaded  with  a  sense  of  their  present 
 misery,  and  still  to  expect  with  patience  their  deli- 
 verance. He  wishes  believers  to  be  so  much  ele- 
 vated by  the  expectation  of  future  blessedness,  as  to 
 
TO    THE    ROMANS.  333 
 
 overcome,  by  their  magnanimity,  all  present  troubles, 
 not  considering  their  character  and  situation  in  this 
 world,  but  their  future  glory  and  excellence.  We 
 which  have  the  first-fruits — I  am  by  no  means  pleased 
 with  the  interpretation  of  those  who  explain  first- 
 fruits  to  mean,  a  rare  and  distinguished  excel- 
 lence, and,  to  avoid  all  ambiguity,  I  have  preferred 
 heginnings,  as  the  best  translation.  For  I  do  not 
 consider  it  spoken  of  the  apostles  alone,  as  these 
 commentators,  but  of  all  the  faithful,  who,  being 
 sprinkled  in  this  world  with  only  a  few  drops  of  the 
 Spirit,  or  after  having  made  great  progress,  being 
 endowed  with  a  certain  measure  of  his  grace,  cer- 
 tainly continue  to  be  still  at  a  great  distance  from 
 perfection.  These  are  the  heginnings,  or  first-fruits 
 of  the  apostle,  to  which  the  entire  and  complete  re- 
 turns are  opposed.  For  we  need  not  wonder  at  our 
 being  moved  with  trouble,  and  disquieted  because 
 we  have  not  yet  had  the  Spirit  bestowed  upon  us  in 
 his  fulness.  Paul  repeats  ourselves,  and  adds,  in 
 ourselves,  for  effect,  that  he  may  express  our  desire 
 in  a  more  ardent  manner.  He  mentions,  also,  groans 
 as  well  as  desires,  because  Vv'here  a  sense  of  misery 
 is  felt,  groaning  necessarily  follows.  Waiting  for  the 
 adoiition — Adoption  is  here  termed  improperly,  but 
 not  without  the  very  best  reason,  the  enjoyment  of  the 
 inheritance  into  which  we  have  been  adopted.  For 
 Paul  means,  the  eternal  decree  of  God  (by  which  he 
 hath  chosen  us  tohimself  for  sons  before  the  foundation 
 of  the  world,  concerning  which  also  he  affords  us 
 witnesses  by  the  gospel,  and  seals  the  faith  of  it  on 
 our  hearts  by  the  Spirit)  would  be  useless  and  vain, 
 unless  the  promised  resurrection,  which  is  its  effect, 
 was  certain  and  undoubted.  For  why  is  God  our 
 Father,  but  that  a  heavenly  inheritance  might  re- 
 ceive us,  after  finishing  our  earthly  pilgrimage?  The 
 redemption  of  the  body,  which  is  afterwards  subjoined, 
 
334  ON  Paul's  epistle 
 
 impresses  upon  us  the  same  truth.  For  the  price  of 
 our  redemption  was  so  paid  by  Christ,  that  death 
 keeps  us  still  bound  by  its  chains  ;  nay,  we  carry  it 
 within  us,  and  it  hence  follows  that  the  sacrifice  of 
 the  death  of  Christ  would  be  unfruitful  and  vain, 
 unless  its  fruits  should  appear  in  our  renewal  in 
 heaven. 
 
 For  2ve  are  saved  by  hope — Paul  confirms  his  ex- 
 hortation by  another  argument,  because  indeed  our 
 salvation  cannot  be  separated  from  a  species  of 
 death,  and  he  proves  this  from  the  nature  of  hope. 
 For  as  hope  extends  itself  to  subjects  not  yet  fully 
 discovered,  and  represents  an  image  to  our  minds  of 
 things  hidden  and  far  remote,  no  expectation  can  be 
 entertained  concerning  any  object  which  is  either 
 openly  seen,  or  held  in  possession  by  the  hand.  Paul 
 takes  it  for  granted,  which  cannot  be  denied,  that 
 our  salvation,  as  long  as  we  continue  in  this  world, 
 is  founded  in  hope,  and,  as  a  consequence,  it  is 
 lodged  with  God  far  above  our  senses.  The  expres- 
 sion, hojpe  that  is  seen,  may  appear  harsh,  but  it  does 
 not  obscure  the  sense.  For  he  simply  wishes  to 
 teach  us  that  hope  is  never  joined  wdth  open  posses- 
 sion, since  it  relates  to  a  future,  not  a  present  good. 
 If  groaning,  therefore,  is  grievous  to  any,  the  order 
 laid  down  by  God  is  necessarily  subverted,  who 
 never  calls  his  children  to  a  triumph,  until  he  has 
 exercised  them  in  the  warfare  of  suffering.  Since 
 God  has  thought  fit  to  cherish,  as  it  were,  our  salva- 
 tion in  his  secret  bosom,  it  is  expedient  for  us  to 
 labour  in  this  world,  to  be  oppressed,  to  lament,  be 
 afflicted,  nay,  to  lie  as  half  dead,  or  to  resemble  the 
 dead.  For  such  as  desire  a  visible  salvation  with- 
 draw themselves  from  it  when  they  renounce  hope, 
 which  is  ordained  its  guardian  by  divine  appointment. 
 
 But  if  we  hope  for  that  we  see  not — The  argument 
 is  taken  from   the   antecedent   to   the   consequent, 
 
TO    THE    ROMANS.  335 
 
 because  patience  necessarily  follows  hope.  For  if  it 
 is  troublesome  to  want  a  desired  good,  you  must 
 necessarily  fall  into  despair,  unless  you  support  and 
 comfort  yourself  by  patience  ;  hope,  therefore,  always 
 draws  patience  along  with  it  as  a  companion.  The 
 conclusion  is  very  appropriate,  that  all  the  promises 
 of  the  gospel  concerning  the  glory  of  the  resurrection 
 vanish  unless  we  spend  our  present  life  in  bearing 
 with  patience  our  crosses  and  tribulations;  for,  if  our 
 life  is  invisible,  we  must  necessarily  keep  death 
 before  our  eyes  ;  and  if  glory  is  invisible,  therefore 
 ignominy  and  disgrace  is  our  present  state.  Paul's 
 arguments,  if  you  wish  to  include  the  whole  passage 
 in  a  few  words,  may  be  placed  in  the  following  form : 
 "  The  salvation  of  all  the  pious  is  laid  up  in  hope  ; 
 to  be  attentively  fixed  on  future  and  absent  goods 
 is  the  peculiar  property  of  hope  ;  the  salvation,  there- 
 fore, of  believers  is  hidden  and  concealed.  Hope 
 can  be  supported  only  by  patience,  therefore  the  sal- 
 vation of  believers  is  fulfilled  only  by  the  same 
 virtue."  We  have  here  also  a  striking  passage  to 
 show  that  patience  is  the  inseparable  companion  of 
 faith ;  and  the  reason  is  plain,  because,  while  we 
 comfort  ourselves  with  the  hope  of  a  better  condi- 
 tion, the  sense  of  our  present  miseries  is  softened 
 and  mitigated,  and  they  are  borne  with  less  dif- 
 ficulty. 
 
 26  Likewise  the  Spirit  also  helpeth  our  infirmi- 
 ties :  for  we  know  not  what  we  should  pray  for  as 
 we  ought :  but  the  Spirit  itself  maketh  intercession 
 for  us  with  groanings  which  cannot  be  uttered.  27 
 And  he  that  searcheth  the  hearts  knoweth  what  is 
 the  mind  of  the  Spirit,  because  he  maketh  interces- 
 sion for  the  saints  according  to  the  will  of  God. 
 
33G  ON  Paul's  epistle 
 
 Likewise  the  Spirit  also  —  To   prevent   believers 
 from  objecting  their  own  imbecility,  as  being  inade- 
 quate to  support  so  many  and  such  heavy  burdens, 
 Paul    offers    them   the  assistance    of  the    Spirit  as 
 abundantly  sufficient  to  overcome  all  their  difficulties. 
 Let  none  complain   of  bearing  the  cross  as  above 
 their  powers,  since  we  are  supplied  with  heavenly 
 assistance  and  strength.     The  Greek  word  is  very 
 expressive,   because,  indeed,   the  Spirit  takes  itself 
 part  of  the  burden,  which  oppresses  our  weakness,  and 
 not  only  affords  us  aid  and  succour,  but  so  lightens 
 us,  as  to  join  at  the  same  time  in  undergoing  with  us 
 the  heavy  load.     The  expression,  injirviities,  in  the 
 plural  number,  increases  the  force  of  the  passage  ; 
 for  since  experience  shows  us  to  be  threatened  with 
 numberless  ruins,  unless  God  upholds  with  his  hand, 
 Paul  admonishes  us  that  the  Spirit  of  God  will  afford 
 sufficient  protection,  although  our  weakness  should 
 pervade    every   part,    and    our   various    infirmities 
 threaten  us  with  a  fall ;  and  his  assistance  will  pre- 
 vent us  from  ever  being  destroyed  by  any  violence, 
 or  buried  under  any  heap  of  evils.     But  these  sup- 
 plies of  the  Spirit  teach  us  with  greater  certainty, 
 that  God  has  ordained  us  to  struggle  earnestly  for 
 our  redemption  by  sighs  and  groans.     Foi'  we  know 
 not  what  we  should  pray  for — He  had  already  spoken 
 of  the  testimony  of  the  Spirit,  by  which  we  become 
 acquainted  with  God  the  Father,  and  we  dare,  rely- 
 ing on  this,  invoke  him  as  a  father ;   he  now  again 
 repeats  the  second  part  of  our  calling  on  the  Lord, 
 and  says,  the  same  Spirit  teaches  us  in  what  manner 
 we  ought  to  lift  up  our  cry  to  God,  and  what  peti- 
 tions we  ought  to  ask  of  him  in  prayer.     Paul  hath 
 seasonably  joined  prayers  with  the  anxious  desires 
 of  the  pious,  because  God  does  not  therefore  afflict 
 them  with  troubles  that  they  may  inwardly  indulge 
 
TO    THE    ROMANS.  337 
 
 and  foster  their  hidden  grief,  but  free  themselves 
 from  their  burdens  by  prayer,  and  thus  exercise 
 their  faith.  Various  expositions  are,  I  know,  given 
 of  this  passage,  but,  in  my  opinion,  Paul  simply 
 wishes  to  impress  upon  his  readers  that  we  are  blind 
 in  offering  our  petitions  to  God,  for,  although  we  feel 
 our  evils,  yet  the  entanglement,  perplexity,  and  con- 
 fusion of  our  mind  are  too  great  to  allow  lis  to  make 
 a  proper  choice  of  what  suits  our  wants,  or  is  expe- 
 dient for  our  necessities.  A  rule,  it  may  be  objected, 
 is  prescribed  us  in  the  word  of  God,  and,  in  reply,  I 
 ansv/er,  our  affections  remain,  notwithstanding  such 
 assistance,  sunk  in  darkness,  until  they  are  directed 
 by  the  light  of  the  Spirit  of  truth  and  love.  But  the 
 Spirit  himself  maheth  intercession — Although  it  may 
 not  yet  in  reality,  or  from  the  event,  appear  that  God 
 has  heard  our  prayers,  yet  Paul  concludes  that  the 
 presence  of  heavenly  grace  shines  forth  in  the  very 
 earnest  desire  to  pray,  because  none  could,  of  his 
 own  accord,  conceive  holy  and  pious  supplications. 
 Unbelievers,  indeed,  foolishly  utter  their  prayers,  but 
 with  a  mere  mocking  of  God,  because  they  are  nei- 
 ther distinguished  by  sincerity,  nor  seriousness,  nor 
 are  they  formed  in  a  proper  manner.  The  Spirit, 
 therefore,  must  necessarily  dictate  the  method  of 
 presenting  a  good  prayer.  Groans  which  burst  forth 
 by  the  impulse  of  the  Spirit  are  termed  unutterable, 
 because  they  far  exceed  the  comprehension  of  our 
 understanding.  The  Spirit  of  God  is  said  to  inter- 
 cede, not  because  he  suppliantly  humbles  himself  to 
 pray  or  groan,  but  excites  in  our  minds  those  re- 
 quests, with  which  it  is  proper  for  us  to  importune 
 our  God,  and  he  afterwards  so  affects  our  hearts  that 
 they  enter  heaven  itself  by  their  ardour.  Paul  used 
 this  language  that  he  might  more  forcibly  and  sig- 
 nificantly attribute  the  whole  to  the  grace  of  the 
 Spirit.  We  are  ordered  indeed  to  knock,  but  none 
 y 
 
338  ON  Paul's  epistle 
 
 can  of  his  own  accord  premeditate  one  syllable  unless 
 God  knocks  at  our  hearts  by  the  secret  impulse  of 
 his  Holy  Spirit,  and  thus  opens  our  soul  to  admit  his 
 entrance. 
 
 And  he  that  searcheth  the  hearts  knoweth  the  mind 
 of  the  Spirit — A  remarkable  reason  for  confirming 
 our  confidence,  because  God  hears  us  while  our 
 prayers  proceed  from  his  Spirit.  For  he  is  inti- 
 mately acquainted  with  our  prayers,  as  being  the 
 thoughts  of  his  Spirit.  There  is  great  propriety  in 
 using  the  word  knoweth,  for  it  means  that  God  does 
 not  observe  these  affections  of  the  Spirit  as  new  and 
 uncommon,  or  reject  them  as  absurd  ;  but  acknow- 
 ledges, and,  at  the  same  time,  kindly  receives  them, 
 since  they  are  recognised  and  approved  by  the  God 
 of  grace.  As  Paul,  therefore,  lately  testified  that 
 God  would  afford  assistance  while  he  conducts  us,  as 
 it  M^ere,  to  his  bosom,  so  he  now  adds  another  com- 
 fort, that  we  should  not  be  disappointed  in  our 
 prayers,  which  are  under  his  regulation.  The  reason 
 is  added  immediately  after,  because  he  thus  makes 
 us  conformable  to  his  pleasure  ;  and  hence  whatever 
 is  agreeable  to  his  will,  by  which  all  things  are 
 governed,  must  necessarily  be  granted.  "We  may 
 learn,  also,  that  our  agreement  with  the  will  of  God 
 must  form  the  chief  part  in  prayer ;  for  he  cannot  be 
 placed  under  any  possible  obligation  by  our  own 
 desii'es.  We  must  supplicate  God,  therefore,  to 
 regulate  our  prayers  agreeably  to  his  pleasure,  if  we 
 are  desirous  to  have  them  accepted  by  the  Lord  of 
 all  power. 
 
 28  And  we  know  that  all  things  work  together  for 
 good  to  them  that  love  God,  to  them  who  are  the 
 called  according  to  his  purpose.  29  For  whom  he 
 did  foreknow,  he  also  did  predestinate  to  he  con- 
 
TO    THE    ROMANS.  339 
 
 formed  to  the  image  of  his  Son,  that  he  might  be  the 
 first-born  among  many  brethren.  30  INIoreover, 
 whom  he  did  predestinate,  them  he  also  called ;  and 
 whom  he  called,  them  he  also  justified ;  and  whom 
 he  justified,  them  he  also  glorified. 
 
 And  we  know — The  troubles  of  the  present  life 
 (such  is  Paul's  conclusion  from  his  former  statements) 
 ratlier  assist  our  salvation,  than  retard  its  progress. 
 His  using  the  illative  particle  does  not  affect  this 
 sense,  for  he  frequently  in  this  manner  confounds 
 the  use  of  adverbs  ;  he  also,  at  the  same  time,  an- 
 swers an  objection  by  the  inference  which  he  deduces ; 
 for  the  judgment  and  feeling  of  the  flesh  complain 
 that  God  by  no  means  appears  to  hear  our  prayers, 
 since  our  afflictions  continue  always  to  proceed  in 
 the  same  course.  The  apostle,  therefore,  immediately 
 answers.  Though  God  may  not  immediately  assist  his 
 people,  he  does  not  desert  them  ;  for,  by  a  wonderful 
 contrivance,  he  converts  their  apparent  losses  and 
 troubles  to  be  useful  in  advancing  their  salvation. 
 I  do  not  object  to  those  who  prefer  reading  this  sen- 
 tence detached  from  the  other,  and  make  Paul  ad- 
 duce it  as  a  new  argument  to  show  that  we  ought  not 
 to  be  grieved  or  troubled  on  account  of  adversitj^,  by 
 which  our  salvation  is  promoted  and  assisted.  Paul's 
 design  is,  in  the  meantime,  plain, — although  the  elect 
 and  reprobate  are  both  indifferently  liable  to  the  same 
 evils,  yet  there  is  a  great  difference,  for  God  instructs 
 believers,  and  procures  their  salvation  by  afflictions. 
 Paul,  it  must  be  remembered,  is  speaking  only  of 
 adversity  to  the  following  effect : — all  events  befalling 
 the  righteous  are  so  ordered  and  governed  by  the 
 special  appointment  of  God,  that  the  final  issue  proves 
 what  was  considered  by  the  world  to  be  injurious  to 
 believers,  contributes  to. promote  their  advantage. 
 y2 
 
340  ON    PAUL  S    EPISTLE 
 
 Paul  is  here  speaking  of  the  cross ;  and,  on  this 
 account,  the  ohservation  of  Augustine,  though  true, 
 does  not  bear  on  this  passage, — that  even  the  sins  of 
 believers  are  so  ordered  by  the  providence  of  God  as 
 to  serve  rather  to  the  advancement  of  their  salvation 
 than  to  their  injury.  The  love  of  God,  it  must  be 
 observed,  includes,  according  to  Paul,  the  whole  of 
 piety,  as,  in  reality,  on  this  the  whole  desire  of 
 righteousness  depends.  To  them  who  are  the  called 
 according  to  his  purpose — This  sentence  seems  added 
 as  a  corrective,  to  prevent  the  opinion  that  the  faith- 
 ful obtained  so  great  an  advantage  from  adversity  by 
 their  own  merit,  because  they  love  God  ;  for  we  know, 
 w'here  salvation  is  considered,  men  willingly  begin  of 
 their  own  accord  to  contrive  some  preparations  by 
 which  they  may  prevent  the  grace  of  God.  Paul, 
 therefore,  informs  us  that  those,  whom  he  called  the 
 worshippers  of  God,  had  first  been  elected  by  him. 
 For  the  order  is,  undoubtedly,  therefore  pointed  out 
 that  we  may  know,  all  things  which  contribute  to  ad- 
 vance the  salvation  of  the  saints  depend  on  the  gra- 
 tuitous adoption  of  God  as  the  first-  cause.  Nay, 
 Paul  shows  that  God  does  not  love  believers  before 
 they  are  called  by  him,  as  in  Gal.  iv.  9,  he  informs 
 us  the  Galatians  were  first  acknowledged  by  God 
 before  he  was  known  to  them.  It  is  true,  afflictions, 
 according  to  Paul's  position,  avail  to  the  salvation 
 only  of  those  who  love  God;  but  the  statement  of 
 John  is  equally  true,  that  we  then  begin  to  love  God 
 when  he  has  prevented  us  by  his  gratuitous  love. 
 Moreover,  the  calling  here  mentioned  by  Paul  is 
 extensive  ;  for  it  ought  not  to  be  confined  to  the 
 manifestation  of  election,  which  will  be  mentioned 
 afterwards,  but  is  simply  of)posed  to  the  course  pur- 
 sued by  man  ;  as  if  Paul  had  said.  Believers  do  not 
 acquire  piety  by  their  own  exertion,  but  are  rather 
 led  by  the  hand  of  God,  since  he  has  chosen  them  for 
 
TO    THE    ROMANS.  341 
 
 his  peculiar  people.  The  divine  purpose  distinctly 
 excludes  every  invention  of  men  for  affording  mu- 
 tual aid  to  the  Lord,  and  Paul  asserts  that  the 
 causes  of  our  election  are  to  he  sought  for  no- 
 v^^here  else  than  in  the  secret  good  pleasure  of  God. 
 This  is  better  shown  from  Eph.  i.  and  2  Tim.  i., 
 where  the  antithesis  between  the  purpose  of  God  and 
 human  righteousness  is  distinctly  expressed.  Paul 
 undoubtedly,  therefore,  mentioned  in  a  particular 
 manner  our  salvation  to  be  founded  on  the  election 
 of  God,  that  he  might  pass  from  this  to  his  chief  ob- 
 ject, which  he  immediately  joined  with  it,  namely, 
 that  afflictions  were  determined  for  us  by  a  heavenly 
 decree,  to  conform  us  to  the  image  of  Christ,  and  thus 
 connect,  as  it  were,  our  salvation  by  a  certain  neces- 
 sary bond  with  the  bearing  of  the  cross. 
 
 For  ivhom  he  did  foreknoiv — He  demonstrates, 
 therefore,  from  the  very  order  of  election,  that  all  the 
 afflictions  of  the  faithful  are  only  the  manner  by 
 which  they  are  made  conformable  to  the  image  of 
 Christ,  because  he  had  already  testified  its  necessity. 
 Affliction,  therefore,  need  not  excite  in  us  grief,  bit- 
 terness of  sorrow,  or  trouble,  unless  we  lament  on 
 account  of  the  election  of  God,  by  which  we  are  fore- 
 ordained to  life,  and  are  distressed  to  represent  in 
 our  own  persons  the  image  of  the  Son  of  God,  by 
 which  we  are  prepared  for  the  glory  of  heaven.  But 
 the  foreknowledge  of  God,  here  mentioned  by  Paul, 
 is  not  mere  prescience,  as  some  ignorant,  unskilled 
 men  foolishly  imagine  ;  but  adoption,  by  which  he  has 
 always  separated  his  children  from  the  reprobates. 
 In  this  sense,  Peter  says,  that  believers  had  been 
 elected  to  the  sanctification  of  the  Spirit,  according 
 to  the  foreknowledge  of  God.  It  is  a  foolish  infer- 
 ence of  those  disputants,  who  say,  that  God  has 
 elected  such  only  as  he  foresaw  would  be  worthy  of 
 grace.    For  Peter  does  not  flatter  believers,  as  if  they 
 
342  ON  Paul's  epistle 
 
 were  elected  for  their  own  individual  merits,  but 
 refers  their  election  to  the  eternal  counsel  of  God,  and 
 entirely  abandons  all  idea  of  dignity.  In  this  pas- 
 sage, also,  Paul  repeats  in  another  word  what  he  had 
 lately  hinted  concerning  God's  eternal  purpose  ;  and 
 it  hence  follows  that  this  knowledge  depends  on  the 
 good  pleasure  of  his  will,  because  by  adopting  whom 
 he  would,  God  foreknew  nothing  out  of  himself,  but 
 only  marked  out  those  whom  he  intended  to  elect. 
 The  word  predestinated  is  referred  to  the  circumstance 
 of  this  particular  passage ;  for  Paul  only  understands 
 God  had  so  determined  that  all  the  adopted  should 
 bear  the  image  of  Christ ;  nor  has  he  simply  said,  to 
 be  conformed  to  Christ,  but  to  his  image,  that  he 
 might  teach  the  existence  of  a  living  and  shining 
 example  in  Christ,  which  is  proposed  as  a  pattern 
 and  model  to  all  God's  children.  The  sum  of  the 
 whole  is,  "Our  gratuitous  adoption,  in  which  our  sal- 
 vation consists,  is  inseparable  from  the  other  decree, 
 namely,  his  appointing  us  to  bear  the  cross  ;  for  none 
 can  be  an  heir  of  heaven,  who  has  not  first  been  con- 
 formable to  the  only  begotten  Son  of  God."  I  prefer 
 the  translation,  that  he  may  be  the  first-born,  rather 
 than  might,  for  the  original  admits  of  both  these  con- 
 structions. Moreover,  Paul  wdshed  only  to  observe 
 this  in  Christ's  primogeniture ;  if  Christ  possesses  a 
 prerogative  among  all  the  children  of  God,  he  was 
 justly  given  us  for  a  pattern,  that  we  might  not 
 refuse  any  thing  which  he  has  deigned  to  undergo. 
 As,  therefore,  our  heavenly  Father  testifies  by  every 
 method  the  power  and  dignity  bestowed  upon  his 
 Son,  he  wishes  all  whom  he  adopts  to  the  inheritance 
 of  his  kingdom  to  be  conformed  to  his  example.  For, 
 though  the  condition  of  the  pious  differs  in  kind, 
 as  there  is  a  variety  in  the  members  of  the  human 
 body,  yet  each  individual  has  a  connexion  with  his 
 head.     As,  therefore,  the  first-begotten  supports  the 
 
TO    THE    ROMANS.  343 
 
 name  of  the  family,  so  Christ  is  placed  in  an  elevated 
 degree,  both  that  he  might  surpass  believers  in 
 honour,  and  by  the  common  mark  of  brotherhood 
 include  all  under  himself. 
 
 But  whom  he  predestinated,  them  he  also  called — 
 He  now  has  recourse  to  a  climax  by  which  he  con- 
 firms, with  a  more  clear  demonstration,  that  our  con- 
 formity to  Christ  contributes  to  our  salvation ;  by 
 which  we  are  taught  the  impossibility  of  separating 
 the  cross  from  our  vocation,  justification,  and  final 
 glory.  My  former  remark  must  be  again  repeated, 
 to  enable  my  readers  to  understand  the  mind  of  the 
 apostle  more  clearly, — that  predestination  does  not 
 mean  election,  but  God's  purpose  or  decree  by  which 
 he  appointed  his  people  to  bear  the  cross.  When 
 believers  are,  as  Paul  informs  us,  called,  he  means, 
 God  no  longer  keeps  concealed  with  himself  what  he 
 has  determined  concerning  them,  but  has  disclosed  it, 
 that  they  may  bear  with  equanimity  and  patience 
 the  law  enjoined  them.  For  vocation  is  here  dis- 
 tinguished from  secret  election,  as  inferior  to  it.  Let 
 none  object  that  each  believer  is  unacquainted  with 
 the  condition  and  state  appointed  him  :  the  apostle 
 says,  God  manifestly  displays  his  secret  counsel  by 
 his  vocation  ;  and  this  testimony  does  not  consist  in 
 external  preaching  alone,  but  has  the  power  of  the 
 Spirit  united  with  it ;  because  he  is  treating  of  the 
 elect,  whom  God  not  only  invites  by  his  voice,  but 
 draws  by  his  internal  operation.  Justification  might 
 be  extended,  not  improperly,  according  to  the  con- 
 tinued tenor  of  divine  grace,  from  the  calling  of  the 
 believer  to  his  death  ;  but,  because  this  word  through 
 the  whole  of  the  epistle  is  used  by  Paul  for  the  gra- 
 tuitous imputation  of  righteousness,  it  is  unnecessary 
 for  us  to  depart  from  its  usual  sense.  Paul's  design 
 is  to  prevent  us  from  avoiding  afflictions  by  offering 
 us  a  more  precious  compensation.    And  what  can  be 
 
344  ON    PAUL  S    EPISTLE 
 
 more  desirable  than  to  be  reconciled  to  God,  that 
 our  miseries  may  be  no  longer  signs  of  his  curse,  nor 
 tend  to  our  ruin?  He  therefore  afterwards  adds, 
 that  those  who  are  now  weighed  down  with  the  cross 
 will  enjoy  eternal  glory,  so  that  they  will  sustain  no 
 loss  from  their  troubles  and  disgrace.  Although  the 
 enjoyment  of  glory  is  yet  displayed  in  none  but 
 our  Head,  yet,  because  we  now  perceive  in  him 
 the  inheritance  of  eternal  life,  his  glory  produces 
 such  confident  security  of  our  own,  that  our  hope 
 may  justly  be  compared  to  a  present  possession. 
 Paul,  according  to  a  Hebraism,  uses  the  past  tense 
 instead  of  the  present.  Paul  undoubtedly  marks  a 
 continued  act  in  this  sense  :  "  God  at  the  same  time 
 calls  and  justifies  in  hope  of  salvation  those  who  are 
 now  exercised  by  the  cross  according  to  his  counsel, 
 that  their  humiliation  may  not  deprive  them  of  any 
 part  of  their  glory.  For,  though  their  present  trou- 
 bles tarnish  its  lustre  before  the  world,  yet  it  shines 
 with  undiminished  splendour  before  God  and  his 
 angels."  Paul  intends  to  show  by  this  climax  that 
 the  afflictions  of  believers,  w^iich  cause  their  present 
 humiliation,  are  intended  to  confer  upon  them  the 
 glory  of  the  kingdom  of  heaven,  and  to  bring  them 
 to  the  glory  of  Christ's  resurrection,  with  whom  they 
 are  now  crucified. 
 
 31  What  shall  we  then  say  to  these  things?  If 
 God  be  for  us,  who  can  be  against  us  ?  32  He  that 
 spared  not  his  own  Son,  but  delivered  him  up  for  us 
 all,  how  shall  he  not  with  him  also  freely  give  us  all 
 things  ?  33  "Who  shall  lay  any  thing  to  the  charge 
 of  God's  elect  ?  It  is  God  that  justifieth  ;  34  Who 
 is  he  that  condemneth  ?  It  is  Christ  that  died,  yea 
 rather,  that  is  risen  again,  who  is  even  at  the  right 
 hand  of  God,  who  also  maketh  intercession  for  us. 
 
TO    THE    ROMANS.  345 
 
 What  shall  we  then  say — Having  now  fully  estab- 
 lished his  point,  he  breaks  forth  into  exclamations  by 
 which  he  expresses  the  magnanimity  that  believers 
 ought    to    possess    while    adversity   urges    them    to 
 despair.     He    teaches   us  by  these   words    that   an 
 invincible  fortitude,  calculated  to  subdue  all  trials 
 and  temptations,  is  to  be  found  in  the  fatherly  kind- 
 ness and  favour  of  God.     For  we   know  no  other 
 opinion  is  usually  formed   concerning  the   love   or 
 hatred  of  God,  than  from  the  consideration  of  our 
 present  state.     Grief,  therefore,  seizes  the  mind,  re- 
 moves and  destroys  all  confidence  and  comfort,  when 
 the  events  which  befall  us  are  not  propitious.     But 
 Paul  immediately  calls  them  back  to  a  more  deep 
 investigation  of  the  principle  of  divine  love  ;   and 
 proves  the  foolish  and  ill-timed  reasoning  of  those, 
 who  stand  still  beholding  with  dismay  the  melancholy 
 spectacle  and  appearance  of  the  Christian  warfare. 
 I  grant,  indeed,  the  scourges  of  the  Lord  of  hosts  are, 
 of  themselves,  deservedly  considered  signs  of  his  in- 
 dignation ;   but  since  these  marks  of  his  wrath  are 
 blessed  in  Christ,  Paul  orders  the  saints  to  take  hold, 
 before  every  thing  else,  of  the  fatherly  love  of  God ; 
 that,  trusting  and  relying  upon  this  shield,  they  may 
 leap  for  joy,  feeling  the  greatest  security  in  all  their 
 misfortunes.     God's  protection  is  a  brazen  wall  to 
 us  ;  and  we  may  rest  safe,  without  fear  or  care,  in  the 
 midst  of  all  dangers  when  our  heavenly  Father  shows 
 us  his  kindness.     Paul  does  not  mean  that  we  shall 
 experience  no  adversity,  but  promises  victory  against 
 every  assault,  and  every  description  of  enemies.     If 
 God  be  for  us — This  is  the  chief,  and,  therefore,  the 
 only  prop  that  can  support  us  in  every  temptation. 
 For,  if  God  is  not  propitious,  although  every  thing 
 besides  should  smile  upon  us,  yet  we  can  form  no 
 conception    of    certainty,    and  of  confidence.       On 
 the  other  hand,  his  alone  favour  is  a   sufficiently 
 
34G  ON  Paul's  epistle 
 
 great  consolation  for  all  our  sorrow,  a  sufficiently 
 powerful  protection  against  all  the  storms  and  tem- 
 pests of  evils  and  misfortunes.  The  numerous  tes- 
 timonies of  Scripture  afford  light  and  evidence  to  this 
 truth,  where  the  saints  of  God,  relying  on  the  power 
 of  Omnipotence  alone,  dare  despise  every  adversity 
 they  meet  with  in  the  world.  "  If  I  walk  in  the 
 midst  of  the  shadow  of  death,  I  shall  fear  no  evil." 
 (Ps.  xxiii.  4.)  "  In  the  Lord  put  I  my  trust :  how 
 say  ye  to  my  soul.  Flee  as  a  bird  to  the  mountain  ?" 
 (Psalm  xi.  1.)  "I  will  not  be  afraid  of  ten  thou- 
 sands of  people,  that  have  set  themselves  against  me 
 round  about."  (Psalm  iii.  6.)  For  there  is  no 
 power,  either  under  or  above  heaven,  which  can 
 resist  the  arm  of  the  Most  High.  We  need  not, 
 therefore,  tremble  at  any  mischief  that  might  befall 
 us  while  he  is  our  defence.  True  confidence,  there- 
 fore, in  God,  is  at  last  manifested  by  the  believer, 
 who,  content  with  his  protection,  dreads  nothing 
 so  much  as  despondency.  The  saints  are,  indeed, 
 often  shaken,  but  never  entirely  cast  down.  The 
 apostle's  advice  may  be  summed  up  in  the  following 
 sentence :  "  The  pious  soul  ought  to  stand  firm 
 and  unshaken,  relying  on  the  internal  testimony  of 
 the  Spirit,  and  cast  off  all  dependence  on  external 
 things." 
 
 He  who  spared  not  his  own  Son  -  Since  it  is  of 
 great  importance  to  us  to  be  so  fully  persuaded  of 
 the  love  of  God,  as  to  stand  undismayed,  and  free 
 from  trembling  in  this  our  glorying  ;  Paul  there- 
 fore produces  the  price  of  our  reconciliation,  that 
 he  may  confirm  our  confidence  in  God's  favour. 
 And  it  is,  indeed,  a  remarkable,  clear,  and  shining 
 evidence  of  his  inestimable  love,  that  the  Father  en- 
 tertained no  doubt  to  expend*  his  Son  for  our  salva- 
 
 *  Expended  Deity  for  human  weal. — Young. 
 
TO    THE    ROMANS.  347 
 
 tion.  Hence  Paul  argues  from  the  greater  to  the 
 less,  that  God  will  neglect  nothing  which  he  foresees 
 may  be  useful  to  us,  since  he  has  nothing  either  more 
 renowned,  more  precious,  or  more  excellent  than  his 
 only  Son.  We  ought  to  be  exhorted,  invigorated, 
 and  roused  by  this  passage,  to  consider  what  Christ 
 brings  us  with  himself,  for  the  purpose  of  contem- 
 plating his  invaluable  riches  ;  for,  as  heiis  a  pledge  of 
 God's  immense  love  towards  us,  so  he  has  not  been 
 sent  to  us  naked,  or  empty-handed,  but  filled  with 
 all  heavenly  treasures,  that  nothing  may  be  wanting 
 for  the  complete  happiness  of  those  by  whom  he  is 
 possessed.  To  deliver  up  means  to  expose  to  death. 
 Who  shall  lay  any  thing  to  the  charge  of  God's 
 elect  ?  The  first  and  chief  consolation  of  the  pious 
 in  adversity  is  the  sure  persuasion  of  God's  fatherly 
 kindness  :  hence  our  certainty  of  salvation,  our  calm 
 security  of  mind,  by  which  adversity  is  sweetened,  or 
 the  bitterness  of  grief  at  least  mitigated.  A  more 
 fit  exhortation,  therefore,  to  patience  cannot  be  sup- 
 plied us  than  a  clear  understanding  of  our  enjoying 
 God's  favour.  Paul,  therefore,  makes  this  confi- 
 dence the  commencement  of  consolation,  by  which 
 the  faithful  ought  to  be  strengthened  against  all  evils. 
 For  since  man's  salvation  is  first  attacked  by  accusa- 
 tion, and  next  subverted  by  condemnation,  he,  in 
 the  first  place,  removes  all  danger  of  accusation,  for 
 there  is  one  Judge  alone,  before  whose  tribunal  we 
 must  stand.  No  charge,  therefore,  can  be  brought 
 against  us,  when  we  are  justified  by  infinite  holiness. 
 The  antithetic  parts  of  the  sentence  do  not  appear  to 
 be  exactly  opposed  to  each  other,  for  the  two 
 members  ought  rather  to  be  placed  in  the  following 
 order  :  Who  shall  lay  any  thing  to  our  charge  ?  It  is 
 Christ  who  intercedes.  Who  shall  condemn  us  ?  It 
 is  God  who  justifies.  God's  absolution  is  opposed 
 to  condemnation ;  Christ's  defence,    to    accusation. 
 
348  ON  Paul's  epistle 
 
 Paul  had  a  reason  for  transposing  the  sentence,  since 
 he  was  desirous,  by  arguing,  as  it  is  said,  from  the 
 highest  to  the  lowest,  to  fortify  the  children  of  God 
 with  confidence,  calculated  to  ward  off,  to  a  very 
 great  distance,  all  anxiety,  perplexity,  and  fear. 
 He  concludes,  therefore,  more  emphatically,  that  the 
 children  of  God  are  not  liable  to  accusation,  because 
 the  infinite  Sovereign  justifies,  than  if  he  had  said 
 Christ  was  their  advocate  ;  because  he  more  forcibly 
 shows  that  the  process  for  trial  is  stopped  at  the 
 remote  source  of  justice,  when  the  Judge  pronounces 
 the  defendant  to  be  entirely  exempted  from  guilt, 
 whom  the  plaintiff  was  desirous  to  drag  to  punish- 
 ment. The  same  reasoning  also  applies  to  the  second 
 antithesis,  for  he  shows  believers  to  be  in  no  danger 
 of  condemnation,  since  Christ,  by  expiating  their 
 sins,  has  prevented  God's  judgment ;  and,  by  his 
 own  intercession,  not  only  destroys  death,  but  covers 
 their  sins  by  an  entire  oblivion,  so  that  no  account  is 
 taken  of  their  guilt.  "  We  are,"  to  sum  up  the 
 whole,  "  not  only  freed  from  terror  by  present 
 remedies,  when  we  come  to  God's  tribunal,  but  the 
 Lord  meets  us  at  a  distance,  that  he  may  more  com- 
 pletely secure  our  confidence."  Justification,  it  must 
 be  here  observed,  as  we  have  stated  above,  means 
 nothing  else,  in  the  language  of  Paul,  but  the  treat- 
 ing as  just  those  who  have  been  absolved  from  the 
 divine  sentence  of  condemnation.  This  is  here 
 proved,  without  difficulty,  by  arguing  from  the  posi- 
 tion of  one  contrary  proposition,  to  the  subversion  of 
 the  other ;  for  to  absolve,  and  to  receive  among  cri- 
 minals, are  direct  contraries  ;  therefore  unerring  truth 
 will  admit  no  accusation  against  us,  since  we  are  ab- 
 solved by  Jehovah  from  all  blame.  For  the  devil 
 is  undoubtedly  the  accuser  of  all  the  pious ;  the  law 
 of  God  itself,  and  their  own  conscience  also,  reprove 
 them  ;    but  all  these  combined  avail  nothing  with 
 
TO    THE     ROMANS.  349 
 
 God  the  Judge,  by  whom  they  are  justified  and  acquit- 
 ted. No  adversary,  therefore,  can  shake,  much  less 
 destroy,  our  salvation.  He  likewise  so  calls  them 
 elect,  as  to  entertain  no  doubt  of  his  being  in  their 
 mmiber.  Nor  is  this,  as  some  sophists  falsely  state, 
 from  special  revelation,  but  from  the  common  judg- 
 ment of  all  the  pious.  Every  believer,  therefore,  from 
 the  example  of  Paul,  may  apply  to  his  own  case  what 
 is  here  mentioned  concerning  the  elect,  otherwise 
 it  would  not  only  be  a  cold  doctrine,  but  entirely 
 dead,  if  election  was  buried  in  the  secret  council  of 
 God.  But  since  we  know  the  apostle  designedly 
 introduces  here  what  every  believer  ought  to  adapt 
 to  his  own  purpose,  M^e  are  all  undoubtedly  required 
 to  examine  our  own  calling,  that  we  may  determine 
 whether  we  be  the  children  of  God. 
 
 JVho  is  he  that  condemneth  ? — As  none  can  avail 
 any  thing  by  accusation  where  the  judge  absolves,  so 
 there  is  no  condemnation  where  the  demand  of  the 
 law  is  satisfied,  and  the  punishment  already  paid. 
 Christ  once  discharged  the  punishment  due  to  our 
 trans£;rressions,  and  thus  acknowledged  that  he  un- 
 derwent  the  penalty  in  our  stead,  for  the  purpose  of 
 delivering  us ;  whoever,  therefore,  is  desirous  to 
 condemn  us  after  this  deliverance,  must  recall  Christ 
 himself  to  undergo  the  pains  of  death.  But  he  is 
 not  only  dead,  but  has  risen  victorious  by  his  resur- 
 rection from  death,  and  triumphed  over  the  power  of 
 our  last  enemy.  Christ,  the  apostle  adds,  is  now 
 seated  at  the  right  hand  of  the  Father  ;  by  which  is 
 signified  that  he  obtains  the  dominion  of  heaven  and 
 earth,  and  the  full  rule  and  authority  of  all  things,  as 
 mentioned  Eph.  i.  20.  Christ,  finally,  is  so  seated, 
 according  to  Paul,  as  to  be  a  constant  advocate  and 
 intercessor  in  defence  of  our  salvation  ;  and  it  hence 
 follows,  every  accuser,  desirous  to  condemn  us,  not 
 only  makes  Christ's  death  to  be  vain,  but  wages  war 
 
350  ON  Paul's  epistle 
 
 with  his  incomparable  power,  which  was  bestowed 
 upon  him  as  an  ornament  by  the  Father,  who  com- 
 mitted to  the  Messiah,  with  such  distinguished 
 might,  the  most  absolute  dominion.  This  security, 
 so  great  as  to  dare  triumphantly  to  vaunt  over  the 
 devil,  death,  and  sin,  and  the  very  gates  of  hell, 
 ought  to  be  seated  in  all  pious  breasts  ;  for  we  have 
 no  faith  unless  we  are  certainly  assured  that  Christ 
 is  ours,  and  the  Father  reconciled  to  us  in  our  loving 
 Redeemer.  No  imagination,  therefore,  can  be  con- 
 ceived more  ruinous,  pernicious,  or  destructive,  than 
 the  opinion  of  the  schoolmen  concerning  the  uncer- 
 tainty of  faith.  JVho  intercedes — It  was  necessary 
 to  make  this  express  addition,  lest  the  divine  ma- 
 jesty of  the  Saviour  should  make  us  tremble.  Paul 
 clothes  Christ,  who  from  his  lofty  throne  holds  all 
 things  under  his  feet  and  subject  to  his  authority, 
 with  his  mediatorial  character ;  on  which  account  it 
 is  absurd  to  tremble  at  his  presence,  since  he  not  only 
 kindly  and  courteously  invites  us  to  himself,  but 
 appears  as  intercessor  on  our  account  in  the  presence 
 of  his  Father.  We  must  not,  therefore,  measure 
 this  intercession  by  our  carnal  sense  and  judgment ; 
 we  must  not  consider  Jesus  to  be  interceding  with 
 the  Father  in  a  suppliant  posture  on  his  bended 
 knees,  and  with  stretched  out  hands.  Christ  is 
 justly  said  to  intercede,  since  he  constantly  appears 
 with  his  death  and  resurrection,  which  act  instead  of 
 an  eternal  intercession,  and  possess  the  power  and 
 efficacy  of  the  most  lively  pleading,  and  thus  reconcile 
 the  Father  to  us,  and  make  the  God  of  love  ready 
 to  listen  to  our  entreaties. 
 
 35  Who  shall  separate  us  from  the  love  of  Christ  ? 
 shall  tribulation,  or  distress,  or  persecution,  or 
 famine,  or  nakedness,  or  peril,  or  sword  ?     36  (As 
 
TO    THE    ROMANS.  351 
 
 it  is  written,  For  thy  sake  we  are  killed  all  the  day- 
 long; we  are  accounted  as  sheep  for  the  slaughter.) 
 37  Nay,  in  all  these  things  we  are  more  than  con- 
 querors, through  him  that  loved  us. 
 
 Who  shall  separate — Paul  extends  this  security 
 more  largely  to  objects  of  an  inferior  character, 
 nature,  and  description.  For  every  believer,  who 
 has  the  sure  confidence  of  enjoying  the  divine  favour, 
 can  remain  unmoved  in  the  midst  of  the  most  griev- 
 ous afflictions,  which  usually  torment  mankind  to 
 such  an  extent,  because  they  either  do  not  consider 
 these  to  happen  by  the  providence  of  God,  or  in- 
 terpret them  as  signs  and  marks  of  the  divine  wrath, 
 or  judge  themselves  to  be  deserted  and  forsaken  of 
 the  Maker  of  all  things,  or  expect  no  termination 
 and  issue  to  their  distresses,  or  do  not  meditate  on 
 a  better  life,  or  perplex  themselves  by  reasons  of  a 
 similar  nature.  The  mind,  when  freed  from  errors 
 of  this  description,  will  easily  rest  and  be  quiet. 
 We  must,  therefore,  according  to  the  apostle,  what- 
 ever event  may  occur,  stand  firm  in  this  belief,  that 
 God  never  ceases  to  care  for  us,  whom  he  hath  once 
 embraced  with  his  love.  For  he  does  not  simply 
 say.  There  is  nothing  which  can  separate  God  from 
 his  love  of  us  ;  but  Paul  is  desirous  that  the  know- 
 ledge and  lively  sense  of  the  love  manifested  by  our 
 Father,  should  flourish  with  so  much  vigour  in  our 
 hearts,  as  always  to  shine  forth  and  display  itself  in 
 the  midst  of  the  greatest  darkness  in  which  we  are 
 involved  by  our  afflictions.  For  as  clouds,  though 
 they  obscure  the  clear  sight  of  the  sun,  yet  do  not 
 entirely  deprive  us  of  his  brightness;  so  God  sends 
 forth  the  rays  of  his  grace,  through  the  deepest 
 gloom  of  our  adversity,  to  prevent  the  most  violent 
 temptation    from    overwhelming   us   with    despair. 
 
352  ON  Paul's  epistle 
 
 Nay,  our  faith,  supported  as  it  were  on  wings  by 
 the  promises  of  God,  should  ascend  upwards,  and 
 penetrate  heaven  itself  through  all  intervening  ob- 
 stacles. Adversity,  considered  simply  by  itself,  is 
 undoubtedly  a  sign  of  God's  wrath ;  but  when  pre- 
 ceded by  pardon  and  reconciliation,  we  must  lay  it 
 down  as  a  fixed  principle,  that  God,  even  when  his 
 chastening  hand  is  upon  us,  never  forgets  his  mercy. 
 Kay,  while  he  puts  us  in  mind  of  our  deserts,  he 
 testifies  the  great  regard  he  has  for  our  salvation, 
 by  earnestly  entreating  and  soliciting  us  to  repent. 
 Paul  calls  it  the  love  of  Christ,  because  the  Father 
 has,  in  some  measure,  disclosed  to  us  his  own  bowels 
 of  compassion  in  our  Saviour.  Since  the  love  of 
 God,  therefore,  must  not  be  sought  out  of  Christ, 
 Paul  is  justly  entitled  to  recall  us  to  the  tender  com- 
 passion of  our  Redeemer,  that  our  faith  may  behold 
 the  serene  and  shining  countenance  of  our  Father, 
 in  the  rays  of  the  grace  of  our  glorious  Mediator. 
 To  conclude,  no  adversity  ought  to  undermine  or 
 subvert  this  faith  ;  for  if  God  be  kind  and  favourable 
 in  our  afflictions,  we  shall  continue  unshaken  by  the 
 severest  shocks.  Some  take  the  love  of  Christ  in 
 a  passive  sense,  when  we  love  him,  as  if  Paul  in- 
 tended to  prepare  us  for  enduring  our  afflictions  with 
 invincible  fortitude.  The  whole  context  easily  re- 
 futes this  interpretation,  and  the  more  clear  definition 
 of  love  given  afterwards  by  Paul,  removes  all  doubt 
 on  this  subject.  Shall  tribulation,  or  distress,  or 
 persecution — The  masculine  pronoun,  used  by  the 
 apostle,  implies  a  secret  emphatic  sense ;  for  he  might 
 have  said,  What  shall  separate  us  ?  but  he  preferred 
 the  personification  of  mute  beings,  that  he  might 
 make  us  engage  in  combat  with  as  many  champions 
 as  there  are  different  kinds  of  temptations,  to  shake 
 the  confidence  of  our  faith.  These  three  words  are 
 distinguished    from   each   other    in   the    following 
 
TO    THE    ROMANS,  353 
 
 manner  -.  —  tribulation  includes  every  kind  of  trouble 
 and  sorrow  ;  distress  means  a  more  inward  passion 
 and  affection  of  the  mind,  when,  from  want  of  know- 
 ing what  plan  to  pursue  in  our  conduct,  we  are 
 reduced  to  great  difficulties.  Abraham  and  Lot 
 experienced  this  anxiety  when  the  former  was  com- 
 pelled to  expose  his  wife  to  prostitution,  and  the 
 latter  his  daughters,  because  they  saw  no  issue  to 
 the  perplexities  in  which  they  were  unexpectedly 
 involved.  Persecution  prof)erly  means  the  violence 
 of  tyrants,  by  which  the  children  of  God  are  unde- 
 servedly harassed  and  tormented  by  the  wicked. 
 And  though  Paul  (2  Cor.  iv.  8)  says,  the  sons  of 
 God  cannot  be  distressed  or  reduced  to  straits,  yet 
 he  does  not  contradict  himself,  for  he  does  not  simply 
 free  them  from  anxious  solicitude,  but  means  that 
 the  faithful  are  rescued  from  the  most  entangling 
 trials,  as  is  manifested  by  the  examples  of  Abraham 
 and  Lot. 
 
 As  it  is  written — This  quotation  from  Scripture  is 
 very  applicable  to  the  present  subject,  for  it  hints 
 that  we  ought  not  to  faint  from  fear  of  death,  since 
 it  is  almost  appointed  to  the  servants  of  God  to  have 
 death,  as  it  were,  present  before  their  eyes.  The 
 miserable  oppression  of  the  people  of  the  Jews  under 
 the  tyranny  of  Antiochus  is,  probably,  described  in 
 this  psalm  ;  for  it  is  expressly  stated  that  he  acted 
 with  so  much  cruel  tyranny  against  the  worshippers 
 of  God  from  no  other  cause  than  his  hatred  of  real 
 and  true  piety.  A  distinguished  testimony  in  their 
 favour  is  added,  namely,  that  they  did  not  even  then 
 depart  from  the  covenant  of  God,  which  Paul,  I 
 think,  particularly  notices.  Nor  do  the  complaints 
 made  by  the  pious  in  this  psalm,  concerning  the 
 unusual  calamity  with  which  they  were  then  affiicted, 
 afford  any  reason  why  believers  should  be  dissatis- 
 fied under  persecution.  For,  since  they  bear  wit- 
 z 
 
354  ON    PAUL  S    EPISTLE 
 
 ness  to  their  innocency  in  proving  their  grievous 
 oppression  by  so  many  evils,  a  satisfactory  argument 
 is  thus  supplied  to  prove  there  was  nothing  new  in 
 the  Lord  suffering  his  saints  to  be  undeservedly  ex- 
 posed to  the  cruel  tyranny  of  the  wicked.  It  is 
 evident,  also,  this  could  not  take  place  but  for  their 
 good,  since  Scripture  teaches  us  it  is  inconsistent 
 with  the  justice  of  God  to  destroy  the  righteous  with 
 the  wicked;  (Gen.  xviii.  23;)  nay,  it  is  rather  a 
 righteous  thing  with  God  to  recompense  tribulation 
 to  them  that  trouble  the  righteous,  and  rest  to  those 
 who  are  troubled.  (2  Thess.  i.  6,  7.)  They  after- 
 wards affirm  their  sufferings  to  be  inflicted  on  account 
 of  the  Lord,  and  Christ  pronounces  those  blessed, 
 who  are  persecuted  for  righteousness'  sake.  (Matt. 
 V.  10.)  The  expression,  are  killed  all  the  day  long, 
 means,  "  Death  so  threatens  them,  that  such  a  life 
 differs  almost  nothing  from  death." 
 
 We  are  more  than  conquerors — We  always  escape 
 with  struggling,  and  swim  out  of  the  waters  of  afflic- 
 tion and  persecution  in  w^hich  we  were  plunged. 
 I  have  retained  a  literal  translation  of  the  Greek, 
 though  it  is  not  generally  used  in  Latin.  It  some- 
 times indeed  happens  that  believers  seem  to  have 
 been  overcome  by  their  afflictions,  and  to  He  as  if 
 nearly  worn  out  and  destroyed,  so  great  is  the  trial, 
 or  rather  humiliation  with  which  they  are  afflicted  by 
 the  Lord.  But  an  issue  is  always  so  granted  them 
 in  this  case  that  they  come  off  conquerors.  To  make 
 believers  recognise  the  source  of  this  invincible  cou- 
 rage, he  again  repeats  %vhat  he  had  formerly  men- 
 tioned ;  for  he  not  only  teaches  that  God,  because  we 
 are  loved  by  him,  places  his  hand  underneath  us  for 
 the  purpose  of  affording  support  and  protection  in 
 our  most  grievous  distresses,  but  confirms  the  opi- 
 nion which  he  has  already  stated  concerning  the 
 love  of  Christ.     This  one  word  puts  it  beyond  a 
 
TO    THE    ROMANS.  355 
 
 doubt  that  the  apostle  is  not  speaking  of  the  fervour 
 of  love  by  which  we  are  powerfully  drawn  to  God, 
 but  concerning  the  fatherly  favour  of  God  or  Christ 
 himself  towards  us  ;  and  a  persuasion  of  this,  firmly 
 fixed  in  our  hearts,  will  always  pluck  us  out  of  the 
 depths  of  hell,  raise  us  to  the  light  of  life,  and  pos- 
 sess sufficient  strength  to  afford  us  protection. 
 
 38  For  I  am  persuaded,  that  neither  death,  nor 
 life,  nor  angels,  nor  principalities,  nor  powers,  nor 
 things  present,  nor  things  to  come,  39  Nor  height, 
 nor  depth,  nor  any  other  creature,  shall  be  able  to 
 separate  us  from  the  love  of  God,  which  is  in  Christ 
 Jesus  our  Lord. 
 
 Paul,  for  the  purpose  of  confirming  us  more 
 strongly  in  the  opinions  which  he  has  advanced, 
 breaks  forth  in  a  strain  of  hyperbolical  praise. 
 Should  all  beings,  says  the  apostle,  in  life  or  death, 
 combine  their  whole  united  powers,  which  seem  cal- 
 culated to  separate  and  tear  us  from  God,  they  will 
 accomplish  nothing;  nay,  the  very  angels  them- 
 selves, should  they  endeavour  to  subvert  the  found- 
 ation of  the  love  of  God  in  Christ,  will  inflict  upon 
 us  no  injury.  Nor  is  the  objection  valid,  that  angels 
 are  all  ministering  spirits,  sent  forth  to  minister  for 
 them  who  shall  be  heirs  of  salvation.  (Heb.  i.  4.)  For 
 the  apostle  reasons,  both  in  this  passage  and  in  Gal.  i. 
 8,  from  what  cannot  possibly  happen.  We  may  hence 
 observe  how  vile  all  things  ought  to  appear  in  our 
 sight  when  compared  with  the  glory  of  God,  since 
 we  are  allowed  to  abuse  even  angels  themselves  for 
 the  purpose  of  asserting  his  truth.  Angels  are  meant 
 by  principalities  or  powers,  who  are  thus  denomi- 
 nated, because  they  are  the  chief  instruments  of 
 divine  power.  These  two  words  are  added,  as  if 
 z  2 
 
356  ON  Paul's  epistle 
 
 angels  sounded  too  low  to  convey  the  full  meaning 
 of  the  apostle.  You  may  adopt  the  following  inter- 
 pretation, if  you  prefer  it :  "  neither  angels,  nor  any 
 other  high  and  elevated  dominions  and  powers."  For 
 we  use  this  manner  of  expressing  our  ideas,  when  we 
 speak  of  objects  to  us  unknown,  and  exceeding  our 
 comprehension. 
 
 Nor  things  present,  nor  things  to  come — Paul,  not- 
 withstanding his  use  of  hyperbolical  language,  makes, 
 in  reality,  the  following  assertion, — that  no  continued 
 length  of  time  can  possibly  separate  us  from  the 
 grace  of  the  Lord.  This  addition  was  necessary, 
 since  we  have  not  only  to  struggle  with  sorrow, 
 which  we  experience  and  feel  from  present  evils ;  - 
 but  with  fear,  care,  and  trouble,  which  grieve  us 
 from  the  apprehension  of  impending  dangers.  We 
 need  not  therefore  fear — such  is  the  sense  of  the 
 apostle — lest  the  faith  of  our  adoption  should  be  de- 
 stroyed by  the  longest  possible  continuance  of  evils. 
 This  passage  is  plainly  opposed  to  the  schoolmen, 
 who  vainly  imagine  that  none  can  have  any  certainty 
 of  final  perseverance,  except  by  the  grace  and  favour 
 of  a  special  revelation,  which  they  consider  to  be  a 
 very  rare  gift.  This  destroys  all  the  faith  of  the 
 believer,  which  certainly  has  no  existence,  unless  it 
 is  extended  to  death,  and  even  after  death.  We,  on 
 the  contrary,  ought  to  have  sure  confidence,  that  the 
 Almighty,  who  has  begun  a  good  work  in  us,  will 
 finish  it  until  the  day  of  our  Lord  Jesus. 
 
 Which  is  in  Christ — Christ  is  the  bond,  for  he  is 
 the  well-beloved  Son,  in  whom  the  Father  is  well 
 pleased.  (Matt.  iii.  17.)  If,  therefore,  we  are  joined 
 to  God  by  him,  we  may  rest  assured  of  God's  inflex- 
 ible and  unwearied  favour  and  good  will  to  us.  The 
 apostle  here  speaks  more  distinctly  than  before,  and 
 determines  the  fountain  of  love  to  be  in  the  Father, 
 and  asserts  that  it  flows  down  to  us  from  (^rist. 
 
TO    THE    ROMANS.  357 
 
 CHAPTER  IX. 
 
 1  I  SAY  the  truth  in  Christ,  I  lie  not,  my  con- 
 science also  bearing  me  witness  in  the  Holy  Ghost, 
 2  That  I  have  great  heaviness  and  continual  sorrow 
 in  my  heart.  3  For  I  could  that  myself  were  ac- 
 cursed from  Christ  for  my  brethren,  my  kinsmen 
 according  to  the  flesh :  4  Who  are  Israelites ;  to 
 whom  pertaineth  the  adoption,  and  the  glory,  and 
 the  covenants,  and  the  giving  of  the  law,  and  the 
 service  of  God,  and  the  promises  ;  5  Whose  are 
 the  fathers,  and  of  whom,  as  concerning  the  flesh, 
 Christ  came,  who  is  over  all,  God  blessed  for  ever. 
 Amen. 
 
 In  the  present  chapter,  he  begins  to  meet  the 
 ofiences  and  causes  of  stumbling  which  might  divert 
 men's  minds  from  Christ ;  that  he  was  not  only  re- 
 jected and  despised,  but,  in  a  great  measure,  hated 
 and  abhorred  by  the  Jews,  for  whom  he  was  ap- 
 pointed and  ordained  by  the  covenant  of  the  law. 
 This  reasoning  seems  to  establish  one  of  the  two 
 following  conclusions, — either  that  the  truth  of  the 
 divine  promise  is  not  preserved,  or  Jesus,  preached 
 by  Paul,  is  not  the  Lord's  Christ,  who  had  been 
 promised  in  an  especial  manner  to  the  Jews.  The 
 apostle  gives  a  very  excellent  solution  to  both  these 
 difficulties  in  his  subsequent  observations.  Although 
 he  treats  the  subject  in  such  a  manner  as  to  refrain 
 from  every  kind  of  harshness  towards  the  Jews,  that 
 he  mighVnot  exasperate  their  minds,  yet  he  does  not 
 
358  ON  Paul's  epistle 
 
 yield  to  them  one  tittle  which  might  be  injurious  to 
 the  cause  of  the  gospel ;  for  he  assigns  them,  in  such 
 a  manner,  their  own  peculiar  honours,  as  to  deprive 
 Christ,  in  no  degree,  of  any  glory  with  which  he  is 
 adorned.  Notwithstanding  his  transition  to  the 
 statement  of  this  new  subject  appears  so  abrupt  as 
 to  have  no  connexion  with  the  context,  yet  he  com- 
 mences as  if  he  had  made  allusion  to  it  in  a  former 
 part  of  the  epistle.  The  reason  of  this  arises  from 
 his  attention  being  directed  to  the  state  of  the  Jews, 
 after  he  had  completed  the  discussion  relative  to  the 
 doctrine  he  M^as  teaching,  when  he  feels  astonished 
 on  considering  their  unbelief,  as  if  struck  with  some 
 unusual  prodigy,  and  suddenly  breaks  forth  in  calling 
 God  to  witness  the  truth  of  what  he  said,  as  if  he 
 was  treating  on  a  subject  already  investigated  in  a 
 former  part  of  the  epistle.  It  was  impossible  for 
 any  careful  examiner  of  the  doctrine,  which  Paul 
 proved  to  be  taught  in  the  law  and  the  prophets,  not 
 to  be  impressed  with  this  reflection.  Why  do  the  Jews 
 reject,  with  so  much  obstinacy,  truths  so  clearly  re- 
 vealed in  their  own  writings  ?  It  was,  also,  a  well- 
 known  fact,  that  the  Jews  so  cordially  hated  all  the 
 observations  made  by  Paul  in  his  discourse  concern- 
 ing the  law  of  Moses  and  the  grace  of  Christ,  as  to 
 afford  no  assistance  to  the  faith  of  the  gentiles  by 
 their  agreement  with  his  views.  The  removal,  there- 
 fore, of  this  stumbling-block  was  necessary,  lest  the 
 course  and  progress  of  the  gospel  should  be  suddenly 
 stopped. 
 
 /  say  the  truth  in  Christ — Since  it  was  the  pre- 
 sumptive opinion  of  a  considerable  number,  that 
 Paul  was  the  sworn  enemy  of  the  Jewish  nation,  and 
 many  of  his  private  friends  and  relations  suspected 
 his  want  of  allegiance  to  Moses,  and  considered  him  as 
 teaching  his  followers  to  revolt  from  the  standard  of 
 their  great  lawgiver,  he  prepares  the  minds  of  his  read- 
 
TO    THE    ROMANS.  359 
 
 ers,  by  an  introductory  preface,  to  entertain  a  favour- 
 able opinion  of  him  before  he  enters  into  any  dispute 
 concerning  the  subject  he  proposed  to  consider.  By  • 
 this  means  he  clears  himself  from  all  false  suspicions 
 which  were  formed  against  him,  as  entertaining  dis- 
 positions hostile  to  the  Jews.  He  swears  also  to  the 
 truth  of  his  statement,  because  the  subject  was  of  so 
 great  importance  as  to  require  an  oath  ;  and  he  was 
 fully  convinced  that  his  mere  affirmation  alone  would 
 not  secure  the  belief  of  his  countrymen,  who  had  al- 
 ready conceived  so  strong  a  prejudice  against  his  per- 
 son and  doctrine  as  opposed  to  the  Mosaic  dispensa- 
 tion. This  and  similar  examples,  as  I  have  stated  in 
 the  first  chapter,  may  teach  us  the  lawfulness  of  such 
 oaths  as  confirm  any  truth  whose  knowledge  is  pro- 
 ductive of  great  benefit,  and  the  belief  of  which 
 could  not  otherwise  be  established.  The  sentence, 
 in  Christ,  means,  according  to  Christ.  By  adding, 
 /  lie  not,  he  intends  to  remove  all  suspicion  of  his 
 using  artifice,  falsehood,  or  disguise.  By  using  the 
 words,  my  conscience  also  bearing  me  witness,  he 
 summons  his  conscience  before  the  judgment-seat  of 
 God,  because  he  calls  the  Spirit  as  a  witness  to  the 
 sense  he  wished  to  impress  upon  his  readers.  For 
 he  introduced  the  name  of  the  Spirit  with  a  "view  to 
 confirm,  in  a  stronger  manner,  by  the  exalted  cha- 
 racter of  the  witness  to  which  he  appealed,  that,  in 
 pleading  the  cause  of  Christ,  he  was  free  and  clear 
 from  every  depraved  feeling  of  envy  and  contention, 
 and  conducted  by  the  guidance  and  government  of 
 the  Spirit  of  God.  Men,  blinded  by  fleslily  inclina- 
 tion, although  they  may  not  deceive,  frequently 
 obscure  the  light  of  the  truth  with  the  approbation 
 of  their  will,  and  the  full  light  of  knowledge.  We 
 then  properly  swear  by  the  name  of  God,  when  we 
 appeal  to  him  as  a  witness  for  the  confirmation  of 
 any  doubtful  subject,  and,  at  the  same  time,  make 
 
360  ON  Paul's  epistle 
 
 ourselves  amenable  to  the  justice  of  his  sentence, 
 and  severity  of  his  punishment,  if  we  are  guilty  of 
 falsehood. 
 
 That  I  have  great  heaviness — Paul's  abrupt  tran- 
 sition, and  his  avoiding  immediate  discussion  of  the 
 subject  to  be  considered,  were  intentional ;  for  it  was 
 not  yet  convenient  for  him  openly  and  clearly  to  state 
 the  destruction  impending  over  the  Jewish  nation. 
 He  thus  intimates  also  the  greater  vehemence  of  his 
 grief,  for  very  strong  feelings  are  generally  unable  to 
 express  themselves  in  words.  He  will,  hereafter, 
 state  the  cause  of  his  grief,  when  he  has  confirmed 
 the  Jews  more  fully  in  the  belief  of  his  sincerity. 
 The  very  great  and  agonizing  sorrow  felt  by  Paul  on 
 account  of  the  destruction  of  the  Jews,  which  he 
 knew  would  take  place  according  to  the  will  and  dis- 
 pensation of  the  Most  High,  teaches  us  that  the 
 obedience,  which  we  yield  to  the  providence  of  the 
 Ruler  of  all  things,  does  not  prevent  us  from  lament- 
 ing and  bewailing  the  ruin  of  men  of  abandoned  cha- 
 racters, to  which  we  know  them  to  be  devoted  by 
 the  just  judgment  of  the  Lord.  The  same  mind  may 
 experience  two  kinds  of  feelings,  and,  when  directed 
 to  the  universal  Governor,  may  willingly  bear  with 
 the  ruin  of  those,  whom  the  Deity  hath  determined 
 to  destroy  ;  but,  on  turning  its  thoughts  and  reflec- 
 tions to  men,  suffering  under  evils,  may  condole 
 with  them  in  their  misery.  Such  as  require  apathy 
 and  want  of  natural  affection  in  men  of  piety,  lest 
 they  should  oppose  the  divine  decree,  labour  under  a 
 very  great  mistake. 
 
 For  I  could  wish  —  Paul  could  not  express  the 
 ardour  of  his  affection  in  any  stronger  manner  than 
 by  the  declaration  here  given ;  for  that  love  which 
 refuses  not  to  undergo  death  for  the  salvation  of  a 
 friend,  deserves  to  be  considered  perfect.  The  ad- 
 ditional sentence  proves  the  apostle  to  be  speaking 
 
TO    THE    ROMANS.  361 
 
 not  of  temporal,  but  eternal  death  ;  and  when  he  says, 
 from  Christ,  an  allusion  is  made  to  the  Greek  word 
 anathema,  which  means  a  separation  from  any  thing. 
 Does  not  separation  from  Christ  mean  being  ex- 
 cluded from  all  hopes  of  salvation  ?  Paul,  therefore, 
 afforded  all  proof  of  his  love,  when  he  did  not  doubt 
 to  call  down  upon  his  own  head  that  curse,  which 
 he  saw  to  be  suspended  over  the  Jews,  with  a  view 
 to  deliver  them  from  its  dreadful  ruin.  Nor  is  the 
 objection  of  any  weight,  that  Paul  knew  his  salvation 
 to  be  founded  on  God's  election,  and  on  this  account 
 it  could  not  fail,  or  be  destroyed ;  for  these  more 
 ardent  emotions  of  the  mind  are  hurried  off  with  so 
 much  violence,  as  only  to  regard  and  consider  the 
 object  on  which  they  are  fixed.  Paul,  therefore, 
 did  not  join  the  election  of  God  with  his  vow,  but, 
 forgetting  the  former,  his  whole  mind  was  earnestly 
 engaged  upon  the  salvation  of  the  Jews.  The  doubt 
 entertained  by  many,  whether  such  a  desire  was 
 lawful  or  not,  may  thus  be  solved — that  love  keeps 
 within  due  and  constant  bounds,  which  never  goes 
 beyond  the  altar ;  if,  therefore,  we  love  in  God, 
 and  not  out  of  the  Fountain  of  all  love,  the  ardour  of 
 our  most  intense  affection  will  never  be  excessive. 
 This  was  Paul's  case,  for  while  he  perceived  his  own 
 nation  to  be  endowed  with  so  many  blessings  from 
 God,  he  embraced  the  divine  gifts  among  the  Jews, 
 and  that  people  on  account  of  these  gifts.  He  felt 
 also  most  deeply  distressed  that  such  endowments 
 should  perish,  and  from  this  cause  his  mind,  troubled 
 and  confounded,  burst  forth  with  this  strongest  and 
 most  awful  of  all  vows.  I  do  not  adopt  the  opinion 
 of  those  commentators,  who  consider  Paul  to  have 
 uttered  this  wish  from  a  regard  to  God  alone  and 
 not  men ;  nor  do  I  agree  with  others,  who  say  he  had 
 given  himself  up  merely  to  the  love  of  men,  without 
 any  consideration  of  God  ;  but  I  unite  the  love  of 
 
362  ON  Paul's  epistle 
 
 mankind  with  a  zeal  for  the  glory  of  God.  I  have 
 not  yet  given  an  explanation  of  what  chiefly  requires 
 our  attention,  that  the  Jews  are  in  this  passage 
 regarded  as  adorned  with  their  own  badges  and 
 tokens  of  honour,  which  distinguished  them  from 
 the  rest  of  the  human  race.  For  God,  by  his  cove- 
 nant, had  so  exalted  them  to  the  highest  pitch  of 
 glory,  that,  when  they  fell,  the  divine  faith  and 
 truth  would  decay  in  the  world.  For  the  covenant 
 would  thus  be  made  void  and  of  none  effect,  which 
 was  said  to  be  ordained  to  remain  firm  for  ever,  and 
 as  long  as  the  sun  and  moon  continue;  (Ps.  Ixxii.  5, 
 7,  17  ;)  so  that  its  abolition  would  be  attended  with 
 greater  absurdity  than  the  mingling  of  the  whole 
 world  in  one  scene  of  woful  and  horrible  confusion. 
 A  simple  and  bare  comparison  of  mankind  is  not, 
 therefore,  here  presented  to  our  view  ;  for  though  it 
 would  be  better  for  one  member  to  perish  rather  than 
 the  whole  body,  yet  Paul  places  so  high  a  value 
 upon  the  Jews,  because  he  clothes  them  with  the 
 character,  and,  as  it  is  usually  denominated,  the 
 quality  of  the  elect  people  of  God.  This  appears 
 more  clearly  from  the  context,  as  we  shall  afterwards 
 see  in  its  proper  place.  Although  the  words,  my 
 kinsmen  according  to  the  flesh,  give  no  new  meaning 
 to  the  passage,  yet  they  contribute  very  much  to 
 amplify  and  enlarge  its  force.  For,  in  the  first 
 place,  to  prevent  any  reader  from  thinking  he  had 
 willingly,  or  of  his  own  accord,  embraced  an  oppor- 
 tunity for  quarrelling  with  the  Jews,  he  intimates 
 that  he  had  not  so  far  divested  himself  of  the  feeling 
 of  humanity,  as  not  to  be  deejDly  affected  with  the 
 awful  and  horrible  desti-uction  of  his  own  flesh.  Tn 
 the  second  place,  since  the  gospel  preached  by  Paul 
 must  necessarily  come  out  of  Sion,  he,  not  without 
 reason,  by  repeating  the  same  view  in  a  variety  of 
 expressions,  presses  upon  the  attention  of  his  readers 
 
TO    THE    ROMANS.  363 
 
 the  commendation  given  to  the  race  of  Jews  from 
 whom  he  w^as  descended.  The  restraining  clause, 
 according  to  the  flesh,  is  not,  in  my  opinion,  added, 
 as  in  some  other  passages,  for  the  purpose  of  dimi- 
 nishing the  power  of  the  Jews,  but  rather  of  giving 
 them  increased  confidence.  For  though  the  Jews  had 
 renounced  Paul,  yet  he  owns  himself  to  have  been 
 descended  from  that  nation,  whose  election  continued 
 yet  vigorous  and  flourishing  in  the  root,  though  the 
 branches  had  withered  and  decayed.  Budeus,  in  his 
 remarks  upon  the  word  anathema,  disagrees  with 
 Chrysostom,  who  confounds  anathema,  signifying  the 
 accursed  thing  or  person  separated  from  God,  with 
 anathema,  meaning  an  offering  or  gift  presented  to 
 a  church  or  temple,  and  hung  up  in  some  part  of  the 
 building. 
 
 Who  are  Israelites — Paul  here  evidently  assigns  a 
 reason  why  he  was  so  much  distressed  by  the  destruc- 
 tion of  his  nation  as  to  be  prepared  to  redeem  it  by 
 his  own  ruin  ;  namely,  their  descent  from  Israel. 
 The  relative  pronoun  is  here  taken  in  the  sense  of  a 
 causal  adverb.  Moses  (Exod.  xxxii.  32)  was  per- 
 plexed with  the  same  anxiety,  when  he  prayed  to  be 
 blotted  out  of  the  book  of  life,  lest  the  holy  and  elect 
 race  of  Abraham  should  be  reduced  to  nothing.  The 
 apostle,  therefore,  assigns  other  and  still  higher  rea- 
 sons besides  the  feelings  of  humanity,  which  ought 
 to  make  him  attached  to  the  Jews,  because  the  Lord 
 had  so  exalted  them,  as  it  were,  by  the  enjoyment  of 
 a  certain  prerogative,  that  they  were  separated  from 
 the  common  state  of  mankind.  The  high  praises, 
 with  which  he  extols  their  dignity,  are  proofs  of  his 
 love,  for  we  generally  use  only  such  kind  expressions, 
 when  we  are  speaking  of  those  to  whom  we  are 
 attached.  And  although  their  ingratitude  rendered 
 them  unworthy  of  esteem,  on  account  of  the  divine 
 gifts   which   they  enjoyed,   yet   Paul   continues  to 
 
364  ON  Paul's  epistle 
 
 reverence  them  for  this  cause  ;  and  thus  conveys  to 
 us  a  useful  lesson,  that  the  wicked  cannot  so  spoil 
 and  corrupt  the  good  endowments  bestowed  by  Infi- 
 nite Perfection,  as  not  always  to  be  justly  entitled  to 
 praise  and  honour,  even  when  the  abusers  of  these 
 blessings  derive  nothing  else  from  them  but  greater 
 disgrace.  And,  as  we  ought  not  to  despise  the  divine 
 gifts  enjoyed  by  the  wicked  from  a  hatred  to  their 
 persons,  so,  on  the  contrary,  we  ought  to  use  great 
 prudence  in  our  conduct  towards  them,  lest  they  be 
 puiTed  up  by  the  kindness  of  our  esteem,  and  the 
 manner  in  which  we  speak  of  their  excellences.  We 
 ought  to  be  still  more  cautious  not  to  suffer  our 
 praises  to  have  the  appearance  of  flattery.  Let  us 
 imitate  the  conduct  of  Paul,  who,  while  he  allows 
 the  Jews  to  enjoy  their  own  dignity  and  honours, 
 afterwards  declares  all  things  to  be  nothing  without 
 Christ.  He  has  sufficient  reason  for  praising  them, 
 because  they  were  Israelites  ;  for  Jacob  prayed  for  it 
 as  the  greatest  blessing  to  his  posterity,  that  "  his 
 name  should  be  named  on  them."  (Gen.  xlviii.  16.) 
 To  whom  pertaineth  the  adoption — For  the  scope  of 
 all  the  observations  made  by  Paul  is  to  show,  that 
 notwithstanding  the  Jews  had  by  their  revolt  impi- 
 ously divorced  themselves  from  God,  yet  the  light 
 of  divine  grace  was  not  wholly  extinguished  among 
 them,  as  Paul  (Rom.  iii.  3)  says.  Shall  their  unbelief 
 and  breach  of  covenant  make  the  faith  of  God  without 
 effect  ?  not  only  because  the  Lord  always  preserved 
 for  himself  some  seed  as  a  remnant  from  the  whole 
 multitude  of  the  Jews,  but  the  name  of  the  church  yet 
 remained  among  them  by  an  hereditary  right.  And 
 although  the  Israelites  had  now  so  stripped  them- 
 selves of  all  these  honours,  that  no  profit  accrued  to 
 them  from  being  called  the  sons  of  Abraham,  yet 
 because  the  gentiles  were  in  danger  of  undervaluing 
 the  majesty  of  the  gospel  in  consequence  of  the  fault 
 
TO    THE    ROMANS.  365 
 
 of  the  Jews,  Paul  does  not  consider  what  they  de- 
 served, but  conceals  their  dishonour  and  baseness 
 under  the  cover  of  many  veils,  that  the  gentiles  may 
 be  fully  persuaded  that  the  gospel  had  flowed  to 
 them  from  a  heavenly  fountain,  from  the  temple  of 
 God,  and  from  an  elect  nation.  For  the  Lord  had 
 passed  by  all  other  nations,  selected  them  as  his 
 peculiar  people,  and  adopted  them  for  his  sons,  as 
 Moses  and  the  prophets  frequently  testify  ;  nor  is 
 Jehovah  content  to  call  them  simply  his  sons,  but  he 
 sometimes  names  them  his  first-born  and  his  pleasant 
 ones.  Thus  the  Lord  says,  "  Israel  is  my  first-born 
 son  ;  let  my  son  go,  that  he  may  serve  me."  (Exod. 
 iv.  22.)  "  I  am  a  Father  to  Israel,  and  Ephraim  is  my 
 first-born."  (Jer.  xxxi.  9.)  "  Is  Ephraim  my  dear 
 son  ?  is  he  a  pleasant  child  ?  therefore  my  bowels 
 are  troubled  for  him  :  I  will  surely  have  mercy  upon 
 him,  saith  the  Lord."  (Jer.  xxxi.  20.)  By  these 
 expressions  he  is  not  only  desirous  to  commend  his 
 indulgence  to  Israel,  but  particularly  to  prove  the 
 power  of  adoption,  under  which  the  promise  of  the 
 heavenly  inheritance  is  contained.*  Glory  means 
 the  excellence  conferred  upon  that  nation  by  the 
 Lord  above  all  other  people,  which  he  effected  by 
 many  other  means,  and  also  by  dwelling  in  the 
 midst  of  them.  For,  besides  many  signs  of  his  pre- 
 sence, he  manifested  a  singular  proof  of  it  in  the  ark, 
 from  whence  he  returned  answers  and  heard  his  peo- 
 ple, that  he  might  exert  his  power  in  affording  them 
 assistance.  On  this  account  it  is  termed  (1  Sam.  iv. 
 22)  the  glory  of  God.  The  following  distinction 
 may  be  observed  between  the  covenants  and  the 
 promises ;   the   covenant  is  conceived  in  a   certain 
 
 *  What  is  adoption  ? 
 
 That  grace  whereby  we  are  not  only  made  friends  with  God, 
 but  also  his  sons  and  heirs. — Archbishop  Usher^s  Brief  Method 
 of  Christian  Religion. 
 
366  ON  Paul's  epistle 
 
 number  of  express  and  solemn  words,  and  implies  a 
 mutual  obligation, — for  example,  the  covenant  made 
 with  Abraham  ;  but  the  promises  are  interspersed  in 
 various  parts  of  the  Scriptures.     For,  when  God  had 
 once  entered  into  covenant  with  his  ancient  people, 
 he  did  not  cease  to  offer  them  his  grace  by  giving 
 occasionally  new  promises  ;  and  it  hence  follows,  that 
 the  promises  are  referred  to   the  covenant  as  their 
 only  source  ;  and,  in  the  same  manner,  the  peculiar 
 assistance  afforded  by  God  to  believers,  and  by  which 
 the  Almighty  manifests  his  favour  towards  his  own 
 sons,  flows  from  the  alone  fountain  of  election.    And, 
 since  the  law  was  nothing  else  but  the  renewal  of  the 
 covenant,  for  the  purpose  of  confirming  in  a  better 
 manner  its  remembrance,  the  giving  of  the  law  ought, 
 in  this  passage,  to  be  restricted  to  the  commands  of 
 God.     For  it  is  no  common  honour  conferred  on  the 
 Jewish  people  to  have  the  Supreme  Being  their  law- 
 giver.    For,  if  other  nations  boast  of  their  Solons, 
 and  their  Lycurguses,  how  much  better  founded  sub- 
 ject and  matter  for  glorying  have  the  Israelites,  in 
 claiming  the  Lord  as  their  legislator !  "  and  ask  from 
 the  one  side  of  heaven  unto  the  other,  whether  there 
 hath  been  any  such  thing  as  this  great  thing  is,  or 
 hath  been  heard  like  it  ?"  (Deut.  iv.  32.)     The  wor- 
 ship means  the  ceremonies  and  rites  of  the  Jewish 
 ritual,  prescribing  the  proper  manner  of  worshipping 
 God  ;  for  those  only  ought  to  be  considered  lawful, 
 which  are   appointed  by  a  divine  rule  ;   and  every 
 invention  of  man,  besides  this,  is  the  mere  profaning 
 of  religion. 
 
 Whose  are  the  fathers — For  it  is  of  much  impor- 
 tance to  be  descended  from  holy  men,  beloved  of  the 
 Most  High,  since  God  has  promised  pious  parents 
 that  he  will  show  their  sons  mercy  even  to  a  thou- 
 sand generations  ;  and  he  does  this  particularly  and 
 in  express  words  to  Abraham,  Isaac,  Jacob,  (Gen. 
 
TO    THE    ROMANS.  367 
 
 xvii.  4,)  and  in  other  passages.  Nor  is  it  of  any 
 moment,  that  pious  ancestry,  when  separated  from 
 the  fear  of  the  Lord  and  holiness  of  life,  is  of  itself 
 vain  and  unprofitable ;  for  the  very  same  takes  place 
 in  the  worship  and  glory  of  the  God  of  truth  and 
 love,  as  various  passages  in  the  Prophets  prove,  but 
 particularly  the  following,  Isa.  i.  11  ;  Ix.  1  ;  Jer.  vii. 
 4.  But,  since  God  condescends  to  bestow  a  certain 
 degree  of  honour  on  pious  progenitors,  Paul  has  very 
 properly  reckoned  this  among  the  prerogatives  of  the 
 Jewish  people,  for  they  are  on  that  account  denomi- 
 nated heirs  of  the  promises,  because  they  had  been 
 lineally  descended  from  the  patriarchs.  (Acts  iii.)  Of 
 whom  Christ  came,  &c. — There  is  no  foundation  for 
 referring  Christ's  descent  to  the  patriarchs,  as  if  Paul 
 confined  it  to  them,  for  his  object  was  to  close  the 
 high  praise  and  eulogy  bestowed  upon  the  excellence 
 of  the  Jewish  people,  by  tracing  the  descent  of  the 
 Messiah  from  the  Israelites.  For  it  is  no  small  or 
 trifling  honour  to  be  united  by  carnal  descent  with 
 the  Redeemer  of  the  world,  since,  if  Christ  honoured 
 the  whole  human  race  by  uniting  himself  with  us  by 
 becoming  a  partaker  of  our  nature,  he  bestowed  a 
 still  greater  glory  on  the  Jews,  with  whom  he  re- 
 solved to  form  the  close  bond  of  alliance  and  affinity. 
 This  favour  of  relationship,  we  must  always  remem- 
 ber, when  separated  from  true  piety,  so  far  from  being 
 of  use,  turns  rather  to  the  greater  condemnation  of 
 those  who  enjoy  such  a  privilege.  This  passage  is 
 remarkable,  as  affording  a  clear  proof  that  the  two 
 natures  are  so  distinguished,  in  the  Messiah,  as  to  be 
 united  at  the  same  time  in  the  very  person  of  the 
 Saviour  of  sinners.  For  Paul,,  by  tracing  Christ's 
 descent  from  the  Jews,  declares  his  real  humanity. 
 The  additional  sentence,  according  to  the  jiesh,  de- 
 notes that  Christ  Jesus  possessed  something  more 
 exalted  than  the  flesh,  and  a  clear  distinction  is  here 
 
368  ON  Paul's  epistle 
 
 made  between  his  human  and  divine  nature.  Paul 
 finally  unites  both  these  natures,  when  he  says  that 
 Christ  himself,  who  was  born  of  the  Jews  according 
 to  the  flesh,  was  over  all,  God  blessed  for  ever.  This 
 commendation  of  our  Redeemer,  we  must  carefully 
 observe,  pertains  only  to  the  one,  eternal  God.  For, 
 in  another  passage,  the  apostle  says,  there  is  one 
 God,  to  whom  honour  and  glory  are  due.  (1  Tim.  i. 
 17.)  Commentators,  who  separate  this  member  of 
 the  sentence  from  the  rest  of  the  context,  with  a  view- 
 to  deprive  Christ  of  so  clear  and  excellent  a  proof  of 
 his  divinity,  endeavour  with  unblushing  effrontery  to 
 darken  the  blaze  of  light  in  the  fulness  of  its  power. 
 What  can  be  more  plain,  evident,  and  undoubted, 
 than  this  passage, — "  Christ  of  the  Jews  according  to 
 the  flesh,  who  is  God  eternal,  blessed?"  And  I 
 entertain  no  doubt  that  Paul,  who  experienced  a  dif- 
 ficulty in  contending  with  the  stumbling-block  urged 
 concerning  the  Jews,  had  purposely  raised  his  mind 
 to  the  everlasting  glory  of  Christ,  not  so  much  on 
 his  own  private  account  alone,  as  to  supply  others 
 with  courage  from,  his  own  example  to  rise  superior 
 to  this  scandal  against  the  cross. 
 
 6  Not  as  though  the  word  of  God  hath  taken  none 
 effect.  For  they  are  not  all  Israel  which  are  of 
 Israel :  7  Neither,  because  they  are  the  seed  of 
 Abraham,  are  they  all  children  :  but.  In  Isaac  shall 
 thy  seed  be  called ;  8  That  is.  They  which  are  the 
 children  of  the  flesh,  these  are  not  the  children  of 
 God:  but  the  children  of  the  promise  are  counted 
 for  the  seed.  9  For  this  is  the  word  of  promise,  At 
 this  time  will  I  come,  and  Sarah  shall  have  a  son. 
 
 Not  as  though — Because  Paul  had,  in  the  fervour 
 of  his  wish  and  prayer,  been  hurried  off  into  a  state 
 
TO    THE    ROMANS.  369 
 
 of  ecstacy,  he  now  corrects  his  former  observations, 
 as  if  desirous  to  resume  the  office  of  teaching,  and 
 to  recover  himself  from  the  immoderate  grief  and 
 anguish  he  had  experienced.  Paul  embraces  this 
 opportunity  for  preventing  the  absurdity  of  the  cove- 
 nant of  God,  which  was  entered  into  with  Abraham, 
 being  abolished,  and  this  consequence  appeared  to 
 result  from  the  destruction  of  the  Jewish  people,  de- 
 plored by  the  apostle,  since  the  divine  favour  could 
 not  be  withdrawn  from  the  Israelites  without  destroy- 
 ing the  covenant  entered  into  with  that  nation.  He 
 shows  how  the  grace  of  God  would  constantly  remain 
 among  the  Jewish  people,  in  whatever  darkness  they 
 might  be  sunk,  so  that  the  truth  of  the  covenant 
 would  be  unshaken.  I  prefer  the  common  reading, 
 not  as  though,  since  the  other,  it  is  impossible,  is  to  be 
 found  in  no  manuscript,  and  the  following  is  the 
 sense  of  the  passage  :  "  I  do  not  deplore  the  destruc- 
 tion of  the  Jewish  nation,  because  I  consider  the 
 promise  of  God,  formerly  given  to  Abraham,  to  be 
 now  abrogated  and  disannulled."  For  they  are  not 
 all,  &c. — The  proposition  of  the  apostle  is,  that  the 
 promise  was  given  in  such  a  manner  to  Abraham  and 
 his  seed,  that  the  inheritance  has  no  particular  regard 
 to  every  one  of  his  descendants  ;  and  it  hence  fol- 
 lows, as  a  consequence,  that  the  revolt  of  certain 
 individuals  from  the  Lord,  who  derive  their  birth 
 from  the  father  of  the  faithful,  has  no  effect  in  pre- 
 venting the  stability,  j^ermanence,  and  steadfastness 
 of  the  divine  covenant.  Two  points  deserve  our 
 consideration,  if  we  are  desirous  to  know  on  what 
 terms  the  Lord  has  adopted  the  posterity  of  Abra- 
 ham as  his  peculiar  people  :  the  first  is,  that  the  pro- 
 mise of  salvation,  granted  to  the  friend  of  God, 
 extends  to  all  his  lineal  descendants,  because  it  is 
 offered  to  all  without  exception.  In  this  way  they 
 are  justly  termed  the  heirs  and  successors  of  the 
 2  A 
 
370  ON  Paul's  epistle 
 
 covenant  entered  into  with  Abraham ;  or,  to  adopt 
 the  language  of  Scripture,  are  the  sons  of  the  promise. 
 For,  when  the  Lord  determined  that  the  seal  of  his 
 covenant  should  be  bestowed  on  Ishmael  and  Esau, 
 as  well  as  Isaac  and  Jacob,  he  afforded  a  clear  proof 
 of  his  not  being  entirely  estranged  from  the  former. 
 The  supporters  of  an  opposite  opinion  must  regard 
 circumcision,  which  was  communicated  to  them  by 
 the  command  of  God,  as  of  no  avail  or  importance ; 
 and  none  can  maintain  this  sentiment  without 
 casting  reproach  and  contempt  on  Jehovah.  The 
 apostle  declared  that  the  covenants  belonged  to  the 
 Israelites,  though  they  were  sunk  in  all  the  darkness 
 of  unbelief.  They  are  denominated  by  Peter,  the 
 children  of  the  covenants,  (Acts  iii.  25,)  because  they 
 were  the  sons  of  the  prophets.  The  second  point 
 considered  by  the  apostle  is,  that  the  appellation, 
 "  sons  of  the  promise,"  is  properly  bestowed  on  the 
 partakers  of  its  power,  virtue,  and  efficacy.  In  this 
 sense,  Paul  here  asserts,  that  all  the  sons  of  Abra- 
 ham are  not  the  sons  of  God,  although  the  Lord  had 
 entered  into  covenant  with  them,  because  a  few  only 
 continued  firm  in  the  faith  of  the  covenant  ;  still, 
 however,  the  Father  of  lights  himself  testifies, 
 (Ezek.  xvi.  GO — 63,)  that  he  established  with  the  Jews 
 an  everlasting  covenant.  Where,  in  fine,  the  whole 
 people  of  the  Jews  are  termed  the  inheritance,  and 
 peculiar  treasure  of  God,  their  election  by  the  Lord 
 is  meant,  who  offers  them  the  promise  of  salvation, 
 and  confirms  it  by  the  sign  and  symbol  of  circum- 
 cision. But,  since  many  of  the  Jews  reject  the  divine 
 adoption  from  their  ingratitude,  and  by  no  means  on 
 this  account  enjoy  its  benefit,  another  distinction  be- 
 tween them  necessarily  exists,  arising  from  a  regard 
 to  the  fulfilment  of  the  promise.  To  prevent  any  of 
 his  readers  from  being  astonished  at  not  observing 
 the  promise  fulfilled  in  a  great  many  Jews,  Paul 
 
TO    THE    ROMANS.  371 
 
 asserts  that  they  are  not  comprehended  in  the  real 
 election  of  God.  In  other  words,  the  common  elec- 
 tion of  the  Israelitish  nation  does  not  prevent  the 
 Sovereign  of  infinite  holiness  from  choosing  for  him- 
 self, according  to  his  secret  counsel,  whatever  portion 
 of  that  people  he  has  determined  to  save.  God's 
 condescension  in  entering  into  a  covenant  of  life  with 
 one  nation,  exhibits  a  striking  and  distinguished 
 mirror  of  gratuitous  mercy  ;  but  his  concealed  favour 
 in  that  peculiar  election,  which  is  restricted  only  to  a 
 part  of  the  Israelites,  exhibits  a  still  more  marked 
 proof  of  gratuitous  pity  and  clemency  to  his  people. 
 When  Paul  says,  they  are  not  all  Israel  which  are  of 
 Israel ;  neither,  because  they  are  the  seed  of  Abra- 
 ham, are  they  all  children,  he  includes  all  the  descend- 
 ants of  the  father  of  believers  under  one  member  of 
 the  sentence,  and  points  out  by  the  other  those  only, 
 who  are  true  and  genuine  sons  of  the  friend  of  God, 
 and  not  a  degenerate  race.  But^  In  Isaac  shall  thy 
 seed  he  called — The  design  of  Paul  is  to  show  that 
 the  secret  election  of  God,  although  presiding 
 over  the  external  calling,  is  yet  by  no  means  op- 
 posed to  it,  but  tends  to  its  confirmation  and 
 completion.  The  apostle,  therefore,  assumes,  in 
 proving  both  these  truths,  that  the  election  of 
 God  is  not  confined  to  the  carnal  descendants  of 
 Abraham,  nor  is  this  contained  in  the  condition  of 
 the  covenant.  He  adduces  a  very  appropriate  ex- 
 ample in  confirmation  of  this  position ;  for  if  there 
 was  any  part  of  the  genuine  posterity  of  Abraham 
 which  ought  not  to  fail  in  obtaining  the  covenant, 
 the  oldest  of  his  family  ought  chiefiy  to  have  enjoyed 
 this  great  privilege.  When,  however,  we  see  in  the 
 two  first  sons  of  the  patriarch,  the  younger  chosen 
 by  a  recent  promise,  (Gen.  xxi.  12  ;  Heb.  xi.  18,) 
 while  the  older  was  yet  living,  how  much  more  might 
 this  take  place  in  a  long  line  of  descendants  !  This 
 2  a2 
 
372  ON  Paul's  epistle 
 
 prediction  is  taken  from  Gen.  xvii.  20,  where  the 
 Lord  answers  Abraham,  ^^  As  for  Ishmael,  I  have 
 heard  thy  prayers^  but  the  promised  blessing  shall  be 
 granted  to  the  son  of  Sarah,  and  the  covenant  esta- 
 blished with  Isaac."  It  hence  follows,  as  a  conse- 
 quence, that  certain  individuals  are,  by  a  singular 
 pri^-ilege,  chosen  from  the  elect  people  of  the  Jews, 
 in  whom  the  common  adoption  is  ratified  and  ren- 
 dered eflEicacious. 
 
 That  is,  the  children  of  the  flesh,  these  are  not 
 the  children  of  God — Paul  now  deduces,  from  the 
 prophecy,  a  proposition  containing  his  whole  mean- 
 ing, intent,  and  aim.  For  if  the  seed  is  called  in 
 Isaac,  not  in  Ishmael,  and  this  latter  is  no  less  a 
 son  of  the  patriarch  Abraham  than  the  former,  all 
 his  children,  by  lineal  descent,  cannot  be  reckoned 
 as  his  seed ;  but  the  promise  is  in  an  especial  and 
 peculiar  manner  fulfilled  by  some,  but  has  not  a 
 common  and  equal  regard  to  all.  Children,  by 
 lineal  descent,  mean  such  as  are  not  distinguished  by 
 a  more  excellent  privilege  than  their  being  offspring 
 by  blood ;  children  of  the  promise  are  those,  who 
 are  peculiarly  marked  out  and  sealed  by  their  hea- 
 venly Father. 
 
 For  this  is  the  ivord  of  the  promise — The  manner 
 in  which  Paul  applies  this  other  prophecy,  clearly 
 proves  his  skill  and  diligence  in  handling  the  word 
 of  ti-uth.  "^Tien  the  Lord  said,  (Gen.  xviii.  10,) 
 *'  I  will  certainly  return  unto  thee,  and  lo,  Sarah 
 thy  wife  shall  have  a  son;"  he  intimated  that  his 
 blessing  yet  remained  to  be  conferred  by  giving  him 
 another  son,  for  Ishmael  was  then  bom,  on  whom  the 
 covenant  was  not  bestowed.  Paul,  we  may  here 
 observe,  uses  great  caution,  lest  he  should  exasperate 
 the  Jews.  On  this  account,  he  merely  points  out  the 
 fact,  and  conceals  the  cause,  but  the  source  and  foun- 
 tain will  be  disclosed  on  another  occasion. 
 
TO    THE    ROMANS.  373 
 
 10  And  not  only  this,  but  when  Rebecca  also  had 
 conceived  by  one,  even  by  our  father  Isaac,  1 1  (For 
 the  children  being  not  yet  born,  neither  having  done 
 any  good  or  evil,  that  the  purpose  of  God  according 
 to  election  might  stand,  not  of  works,  but  of  him 
 that  calleth,)  12  It  was  said  unto  her.  The  elder 
 shall  serve  the  younger.  13  As  it  is  written,  Jacob 
 have  I  loved,  but  Esau  have  I  hated. 
 
 And  not  only — Some  sentences  are  cut  off  in  this 
 chapter,  for  in  the  following  verse,  hut  when  Rebecca 
 also  had  conceived  hy  one,  even  by  our  father  Isaac,  the 
 apostle  leaves  off  in  the  middle,  and  omits  entirely 
 the  principal  verb.  The  meaning  is,  "  This  difference 
 with  respect  to  the  inheritance  of  the  promise  was 
 not  clearly  discerned  in  the  sons  of  Abraham,  but  a 
 much  more  striking  proof  of  it  was  given  in  Jacob 
 and  Esau.  Some  might  object  to  the  unequal  con- 
 dition of  Ishmael,  who  was  the  son  of  an  handmaid, 
 but  Esau  and  Jacob  were  twins,  and  of  the  same 
 mother  ;  yet  the  first  is  rejected,  and  the  last  chosen 
 of  the  Lord,  so  that  the  promise  is  not  equally  ful- 
 filled to  all  the  sons  of  the  flesh."  I  consider  a  mascu- 
 line pronoun  to  be  understood,  and  not  a  neuter,  as 
 Erasmus ;  for  Paul  has  respect  to  those  persons  to 
 whom  God  testified  his  counsel,  for  the  special  election 
 was  not  only  manifested  to  Abraham,  but  afterwards 
 also  to  Rebecca,  while  she  had  twins  in  her  womb. 
 WTien  the  children  being  not  yet  born — Paul  now  begins 
 to  point  out  the  reason  of  this  difference,  and  places  it 
 in  God's  election.  He  had  hitherto  merely  observed, 
 in  a  few  words,  the  difference  between  the  carnal 
 sons  of  Abraham  ;  namely,  though  all  by  circumci- 
 sion were  made  partakers  of  the  covenant,  yet  the 
 grace  of  God  was  not  equally  efficacious  in  all,  and 
 the  sons  of  the  promise   enjoy  the  blessings  of  the 
 
374  ON  Paul's  epistle 
 
 Most  High.  He  before  had  either  passed  over  in 
 utter  silence  the  cause  of  this  occurrence,  or  had  cer- 
 tainly made  a  very  obscure  allusion  to  it.  He  now 
 plainly  refers  the  whole  cause  to  the  gratuitous  elec- 
 tion of  God,  which  in  no  respect  depends  on  men ; 
 so  that  nothing  can  be  traced  in  the  salvation  of  the 
 pious  higher  than  the  goodness  of  God ;  nothing,  in 
 the  destruction  of  the  reprobate,  can  be  discovered 
 higher  than  the  just  severity  of  the  Sovereign  of  the 
 world.*  The  first  proposition  of  the  apostle  is  the 
 following  : — "  As  the  blessing  of  the  covenant  sepa- 
 rates the  nation  of  the  Israelites  from  all  other 
 people,  so  the  election  of  God  separates  the  men  of 
 that  nation,  while  he  predestinates  some  to  salvation, 
 others  to  eternal  damnation."  The  second  proposi- 
 tion, "  that  there  is  no  other  foundation  of  election, 
 than  the  mere  goodness  and  mercy  of  God,  M'hich 
 embrace  whom  he  chooses,  without  paying  the  least 
 regard  to  works,  even  after  the  fall  of  Adam."  Third, 
 "  the  Lord  in  his  gratuitous  election  is  free,  and  un- 
 restrained by  the  necessity  of  bestowing  the  same 
 grace  equally  on  all ;  nay,  he  rather  passes  by  such 
 as  he  will,  and  chooses  for  his  own  according  to  his 
 will."  Paul  briefly  comprehends  all  these  proposi- 
 tions in  one  clause,  and  will  afterwards  consider  other 
 points.  The  following  words,  when  they  were  not 
 yet  born,  neither  had  done  any  good  or  evil,  shows 
 that  God,  in  making  the  difference  between  them, 
 could  have  paid  no  regard  to  their  works,  which  did 
 
 *  Did  God  then,  before  he  made  man,  determine  to  save 
 some,  and  reject  others  ? 
 
 Yes,  surely,  before  they  had  done  either  good  or  evill,  God 
 in  his  eternall  counsel  set  some  apart,  upon  whom  he  would 
 in  time  shew  the  riches  of  his  mercy,  and  determined  to  with- 
 hold the  same  from  others,  on  whom  he  would  shew  the 
 severity  of  his  wrath. — Brief  Method  of  Christian  Religion, 
 by  Archbishop  Usher.     London;  George Bsdoer,  1650. 
 
TO    THE    ROMANS.  375 
 
 not  yet  exist.  Sophists,  who  state  that  God  may 
 elect  from  among  mankind  by  a  respect  to  their 
 works,  since  he  foresees  from  their  future  conduct 
 who  may  be  worthy  or  undeserving  of  grace,  do  not 
 enjoy  a  greater  share  of  perspicuity  than  Paul,  but 
 attack  a  principle  of  theology,  which  no  Christian 
 ought  to  be  ignorant  of;  namely,  "  that  God  can 
 regard  nothing  in  the  corrupt  nature  of  man,  such  as 
 that  of  Jacob  and  Esau  was,  by  which  he  may  be 
 induced  to  do  them  a  kindness."  When,  therefore, 
 Paul  says,  that  neither  of  the  children  had  done  any 
 good  or  evil,  we  must  add  also  the  opinion  which 
 he  had  already  formed  in  his  mind,  of  their  both 
 being  children  of  Adam,  sinners  by  nature,  not 
 possessed  of  a  single  particle  of  righteousness.  I 
 do  not  dwell  so  long  in  explaining  this  passage 
 from  any  difficulty  or  uncertainty  in  understanding 
 the  mind  of  the  apostle,  but  from  a  desire  to  show 
 that  Paul  was  not  unacquainted  with  the  arguments 
 adduced  by  the  sophists,  who,  not  satisfied  with  his 
 simple  statement,  endeavour  to  support  their  opinion 
 of  election  depending  on  foreseen  works,  by  vain  and 
 frivolous  distinctions,  while  they  are  very  indistinctly 
 and  imperfectly  acquainted  with  the  very  first  prin- 
 ciples of  faith.  Besides,  although  the  vicious  and 
 depraved  nature,  which  is  diffused  through  the  whole 
 human  race,  be  of  itself  sufficient  to  cause  damna- 
 tion, before  it  has  shown  its  unholiness  by  any  act  or 
 deed  ;  and  Esau,  therefore,  deserved  to  be  rejected, 
 because  he  was  by  nature  a  child  of  wrath  ;  yet  to 
 prevent  the  least  difficulty,  as  if  the  state  of  the 
 elder  was  worse  with  respect  to  the  perpetration  of 
 any  offence  or  vice  than  that  of  the  younger,  it  was 
 necessary  for  the  apostle  to  exclude  the  consideration 
 both  of  transgressions  and  of  virtues.  The  curse  of 
 all  in  Adam,  it  must  be  granted,  is  a  near  cause 
 of  reprobation;^  but  Paul  withdraws  us,  in  the  mean 
 
376  ON  Paul's  epistle 
 
 time,  from  this  consideration,  that  we  may  learn 
 to  rest  in  the  naked  and  simple  good  pleasure  of 
 God,  until  he  shall  have  established  this  doctrine, 
 "  that  the  infinite  Sovereign  has  a  sufficiently  just 
 cause  for  election  and  reprobation  in  his  own  will."* 
 That  the  purpose  according  to  election — Paul  urges, 
 in  almost  every  word,  the  gratuitous  election  of  God ; 
 for  had  he  considered  works  to  have  any  place  in 
 our  election,  he  would  have  stated  the  remuneration 
 due  to  their  performance.  He  opposes  to  works  the 
 purpose  of  God,  which  consists  in  the  good  pleasure 
 of  his  will.  And  to  remove  all  doubt  and  contro- 
 versy concerning  the  subject,  he  adds,  according  to 
 election,  and  closes,  in  a  striking  manner,  not  of 
 works,  hut  of  him  that  calleth.  We  will  now  more 
 carefully  weigh  the  force  of  the  whole  passage,  by 
 considering  the  context.  If  the  purpose  of  God,  ac- 
 cording to  election,  is  established,  because  Esau  is 
 rejected  and  Jacob  chosen  before  their  birth,  or  their 
 designing  to  do  any  good  or  evil ;  to  attribute  the 
 cause  of  diiFerence  manifested  in  the  treatment  of 
 these  brothers  to  their  works,  would  completely  sub- 
 vert the  purpose  of  the  God  of  infinite  wisdom. 
 The  apostle  is  desirous  to  exclude  all  consideration 
 of  works,  by  subjoining  the  sentence,  not  of  works, 
 hut  of  him  that  calleth  ;  for  he  means  that  the  counsel 
 of  the  Sovereign  of  the  world  is  determined  not  from 
 
 *  What  should  move  God  to  make  this  diflference  between 
 man  and  man  ? 
 
 Only  his  owne  pleasure,  whereby  having  purposed  to  create 
 man  for  his  own  glory,  forasmuch  as  he  was  not  bound  to 
 shew  mercy  unto  any,  and  his  glory  should  appeare  as  well  in 
 executing  of  justice,  as  in  shewing  mercy ;  it  seemeth  good 
 unto  his  heavenly  wisdome  to  cliuse  out  a  certain  number, 
 towards  whom  he  would  extend  his  undeserved  mercy,  leav- 
 ing the  rest  to  be  spectacles  of  his  justice. — Brief  Method  of 
 Christian  Religion.     London,  1650. 
 
TO    THE    ROMANS.  377 
 
 a  consideration  of  works,  but  of  the  call  alone.  The 
 whole  firmness,  therefore,  and  stability  of  our  elec- 
 tion, are  comprehended  in  the  alone  purpose  of 
 Jehovah ;  merits  are  of  no  avail  in  this  case,  for  they 
 terminate  only  in  death ;  there  is  no  dignity  in  the 
 creature  on  which  the  Deity  can  look,  and  the  kind- 
 ness of  our  infinite  Father,  and  that  alone,  reigns  in 
 the  choice  of  his  own  people.  The  opinion,  there- 
 fore, that  God  elects  or  reprobates  every  one  accord- 
 ing as  God  foresees  the  good  or  bad  will  be  worthy  or 
 undeserving  of  his  grace,  is  false,  and  contrary  to  the 
 word  of  eternal  truth.  The  older  shall  serve  the  younger 
 — Lo !  how  God  makes  a  difference  between  the 
 children  of  Isaac,  when  they  were  yet  lying  in  their 
 mother's  womb.  The  divine  promise  was  made  to 
 the  younger,  since  he  was  to  be  obeyed  by  the  elder ; 
 and  God  thus  manifested  a  peculiar  favour  to  the 
 former,  which  he  refused  to  bestow  on  the  latter. 
 Although  this  promise  had  respect  to  the  birthright, 
 yet  God  declared  his  will  in  it  as  a  type  of  some- 
 thing greater.  This  is  evident,  when  we  consider 
 how  little  advantage,  according  to  the  flesh,  Jacob 
 derived  from  his  primogeniture.  On  account  of  this 
 he  is  exposed  to  very  imminent  danger  ;  compelled, 
 for  the  purpose  of  escaping  from  it,  to  leave  his 
 father's  house  and  his  native  country,  and  expe- 
 riences most  inhuman  treatment  during  his  banish- 
 ment. On  his  return,  trembling  with  fear,  and 
 uncertain  of  his  life,  he  bowed  himself  down  at  his 
 brother's  feet,  and,  with  earnest  entreaties,  suppli- 
 cated his  forgiveness.  Esau  pardoned  his  offence, 
 and  granted  him  a  continuance  of  more  years. 
 Where  shall  we  look  for  Jacob's  dominion  over  his 
 brother,  from  whom  he  is  compelled  to  sue  with  im- 
 portunate request  for  his  life  ?  The  Lord,  therefore, 
 had  promised  him  something  greater  than  liis  birth- 
 right.    As  it  is  written,  Jacob   have  I  loved — Paul 
 
378  ON  Paul's  epistle 
 
 confirms,  by  a  still  stronger  testimony,  how  much 
 the  promise  made  to  Rebecca  relates  to  the  present 
 subject,  since  the  spiritual  condition  of  Jacob  is  wit- 
 nessed by  his  dominion,  and  that  of  Esau  by  his 
 slavery.  Jacob  also  obtained  this  favour  by  the 
 kindness  of  the  Lord,  without  any  merit  of  his  own. 
 This  testimony  of  the  prophet  shows  the  reason  why 
 Jehovah  bestow^ed  the  birthright  on  Jacob.  The 
 passage  is  taken  from  the  first  chapter  of  Malachi, 
 where  the  Lord  declares  his  great  kindness  to  the 
 Jews,  before  he  reproaches  them  on  account  of  their 
 ingratitude.  You  have  I  loved,  says  the  God  of 
 Jacob  ;  and  he  immediately  adds  the  beginning  of 
 his  love,  Was  not  Jacob  Esau's  brother  ?  What  right 
 or  claim  had  your  father,  the  patriarch,  from  whom 
 you  are  descended,  for  being  preferred  to  his  brother? 
 Their  right  was  equal,  except  that  the  younger 
 ought,  by  the  law  of  nature,  to  have  been  subject  to 
 the  older  ;  "  Yet  I  chose  Jacob  and  rejected  Esau, 
 induced  by  my  mercy  alone,  without  any  regard  to 
 the  dignity  of  his  works.  And  now  I  had  adopted 
 you  for  my  people,  that  I  might  still  continue  to 
 show  the  same  kindness  towards  the  seed  of  Jacob  ; 
 but  I  had  cast  off  the  Edomites,  descended  from 
 Esau.  You  are,  therefore,  worse  than  the  Edomites, 
 since  you  cannot  be  induced  to  worship  me,  the  God 
 of  Hosts,  from  the  remembrance  of  so  great  kind- 
 ness." The  prophet,  indeed,  enumerates  the  earthly 
 blessings  which  God  had  bestowed  on  the  Israelites, 
 but  they  cannot  be  understood  in  any  other  sense 
 than  as  symbols  of  his  goodness.  Where  the  wrath 
 of  God  is,  death  immediately  follows ;  where  his  love 
 is  manifested,  life  is  the  necessary  consequence. 
 
 14  What  shall  we  say  then  ?     Is  there  unrighte- 
 ousness with  God?     God  forbid.     15  For  he  saith 
 
TO    THE    ROMANS.  379 
 
 to  Moses,  I  will  have  mercy  on  whom  I  will  have 
 mercy,  and  I  will  have  compassion  on  whom  I  will 
 have  compassion.  16  So  then  it  is  not  of  him  that 
 willeth,  nor  of  him  that  runneth,  but  of  God  that 
 showeth  mercy.  17  For  the  scripture  saith  unto 
 Pharaoh,  Even  for  this  same  purpose  have  I  raised 
 thee  up,  that  I  might  show  my  power  in  thee,  and 
 that  my  name  might  be  declared  throughout  all  the 
 earth.  18  Therefore  hath  he  mercy  on  whom  he 
 will  have  mercy,  and  whom  he  will  be  hardeneth. 
 
 What  shall  we  say  then  ? — The  flesh  never  hears 
 any  thing  concerning  God's  wisdom,  but  it  immedi- 
 ately distresses  itself  with  perplexing  questions,  and 
 endeavours,  in  some  measure,  to  call  God  to  account. 
 We  find  the  apostle,  in  treating  concerning  any  sub- 
 lime mystery,  answering  many  absurd  objections, 
 which  he  well  knew  would  agitate  and  perplex  the 
 human  mind.  Many  trifling  diflSculties  hinder  the 
 students  of  Scripture  from  carefully  examining  the 
 subject  of  predestination.*  For  the  predestination 
 of  God  is  truly  a  labyrinth,  from  which  the  human 
 mind  cannot  easily  extricate  itself;  and  so  unjust  is 
 the  curiosity  of  man,  that  it  bursts  with  greater  bold- 
 ness through  every  opposition,  in  proportion  to  the 
 danger  which  accompanies  the  inquiry.     When  the 
 
 *  WTiat  are  we  to  consider  in  God's  kingdom  ? 
 
 First,  the  decree  made  from  all  eternity;  and  then  the  exe- 
 cution thereof  accomplished  in  time. 
 
 How  was  the  decree  made  ? 
 
 All  things  whatsoever  should  in  time  come  to  passe,  with 
 every  small  circumstance  appertaining  thereunto,  was  or- 
 dained to  be  so  from  all  eternitie,  by  God's  certaine  and  un- 
 changeable counsell. — Brief  Method  of  Christian  Religion. 
 London,  1660. 
 
380  ON  Paul's  epistle 
 
 subject  of  predestination  is  discussed,  because  the 
 mind  cannot  limit  itself  within  proper  bounds,  it  im- 
 mediately, in  the  height  of  presumptuous  rashness, 
 plunges  into  the  abyss  of  the  greatest  difficulties. 
 What  remedy  shall  the  pious  find  for  a  scene  of 
 disorder  like  this  ?  shall  they  dismiss  from  their 
 minds  all  thoughts  about  a  subject  attended  with 
 such  danger  ?  Surely  not.  The  Holy  Scripture  has 
 only  taught  us  such  subjects  as  it  is  our  interest  to 
 be  acquainted  with,  and  every  kind  of  knowledge, 
 M'-hich  shall  limit  itself  by  the  boundaries  prescribed 
 by  the  word  of  God,  will  be  undoubtedly  useful. 
 Let  us  treasure  the  following  observation  in  our 
 minds, — never  to  feel  the  least  desire  to  attain  any 
 other  knowledge  concerning  this  doctrine,  save  what 
 is  taught  us  in  the  Scripture.  Where  the  Lord  shuts 
 his  sacred  mouth,  let  us  also  stop  our  thoughts  from 
 advancing  one  step  farther  in  our  inquiries.  Since, 
 however,  these  questions  will  naturally  engage  our 
 attention  as  men,  let  us  attend  to  Paul,  where  he 
 shows  us  how  we  are  to  meet  the  difficulties  con- 
 nected with  this  subject.  Is  there  unrighteousness 
 with  God — How  prodigious  is  the  frenzy  of  the 
 human  mind,  which  rather  accuses  God  of  injustice, 
 than  convicts  itself  of  being  influenced  by  blindness. 
 For  Paul  did  not  seek  for  a  subject  calculated  to 
 excite  the  opposition  of  his  readers,  but  immediately 
 commenced  the  consideration  of  an  impious  doubt, 
 which  gradually  takes  possession  of  the  minds  of  a 
 large  portion  of  mankind,  when  they  hear  that  God 
 determines  the  state  and  condition  of  every  individual 
 of  the  human  race,  according  to  his  own  will.  The 
 kind  of  injustice  imagined  by  the  flesh  is,  that  God 
 has  respect  to  one  human  being,  while  he  passes  by 
 another.  Paul,  in  solving  this  difficulty,  divides  the 
 whole  subject  into  two  parts  ;  in  the  first,  he  treats 
 concerning  the  elect;  in  the  second,   considers  the 
 
TO    THE    ROMANS.  381 
 
 reprobates.     He  is  desirous  that  we  should  meditate 
 on  the  mercy  and  kindness  of  God  displayed  by  the 
 former,  while   we  acknowledge  his    just  judgment 
 towards  the  latter.     In  the  first  place  he  answers, 
 that  the  thought  deserves   the  utmost    execration, 
 which  believes  injustice  to  exist  in  the  Fountain  of  all 
 righteousness  ;  and,  in  the  second  place,  Paul  makes 
 it  plain  in  what  way  no  injustice  can  be  manifested 
 either  towards  the  elect  or  reprobate.     The  very  ob- 
 jection, without  going  any  farther,  clearly  proves  that 
 the   cause  why  God  elects  some,   and  rejects  others, 
 is  to  be  sought  for  merely  in  his  will  and  purpose  ; 
 for  if  the  difference  between  these  two  characters  de- 
 pended upon  a  regard   to   their  works,   Paul  would 
 have  discussed  the  question  concerning  God's  injus- 
 tice in  a   very  unnecessary  manner,  since  no  sus- 
 picion   could    possibly   arise    against    the    perfect 
 justice  of  the  Disposer   of  all   things,  if  he  treats 
 every  son    and    daughter   of    Adam    according    to 
 their  works.      It  is  worthy  of  notice  also,  that  Paul 
 discussed  this    subject  with  freedom   and  candour, 
 although  he  knew  very  well  that  violent  railings  and 
 horrible   blasphemies  would   be  immediately  raised 
 against  this  part  of  divine  truth.     He  does  not  con- 
 ceal the  occasion  it  would  afford  for  rage  and  tumul- 
 tuous opposition,  on  hearing  that  each  individual  had 
 his   own  lot  assigned  by  the  secret  will  of  the  Most 
 High.     He  still  proceeds,  and,  without  hesitation  or 
 circumlocution,  declares  the  doctrine  which  he  had 
 learned  from  the  Holy  Spirit.      Hence   it  follows, 
 that  no  allowance  can  be  made  for  the  delicacy  of 
 those,  who  affect  greater  prudence  than  the  Spirit  of 
 truth  in  answering  the  difficulties  or  removing  the 
 stumbling-blocks  occasioned  by  this  doctrine.     The 
 modesty  and  sobriety  of  this  class  of  divines  would 
 merit  approbation,  should  they  restrain  their  minds 
 from  too  great  curiosity,  and  bridle  their  tongues 
 
382  ON  Paul's  epistle 
 
 from  indulging  in  immoderate  licentiousness  in  their 
 attacks.  What  presumptuous  boldness  is  it  to  im- 
 pose a  check  upon  the  Spirit  of  holiness,  and  upon 
 Paul,  the  apostle  of  the  gentiles  ?  May  there  continue 
 to  flourish  in  the  church  of  God  sufficient  magna- 
 nimity in  all  ages  to  prevent  the  teachers  of  piety 
 from  being  ashamed  of  the  simple  profession  of  the 
 true  doctrine,  however  much  it  may  be  hated ;  and 
 may  they  refute,  with  boldness  and  Christian  love, 
 all  the  calumnies  of  impiety.  For  he  saith  to 
 Moses — None  can  accuse  God  of  any  injustice 
 with  respect  to  the  elect,  for  he  deigns  to  show 
 them  pity  according  to  the  good  pleasure  of  his 
 will.*  Yet  the  flesh  flnds  cause  for  murmuring 
 even  in  this  case,  for  it  cannot  allow  the  Sove- 
 reign of  infinite  justice  to  condescend  to  show 
 favour  to  one  in  preference  to  another  without  as- 
 signing a  cause.  A  certain  class  of  theologians,  be- 
 cause they  consider  it  absurd  that  some  men  should 
 be  preferred  to  others,  enter  into  controversy  with 
 God,  in  the  effrontery  of  pride,  as  if  he  showed  more 
 respect  to  some  persons  than  was  right.  Let  us 
 consider  in  what  way  Paul  defends  the  justice  of 
 God.  In  the  first  place,  he  does  not  endeavour  to 
 involve  in  obscurity  a  doctrine  which  excited  hatred, 
 but  persists  in  asserting  it  with  inflexible  constancy. 
 He  takes  no  pains  in  seeking  for  reasons  which  are 
 calculated  to  diminish  the  harshness  of  predestina- 
 tion, but  is  content  to  restrain  the  impure  barkings 
 
 *  How  doth  Christ  rule  his  subjects  ? 
 
 By  making  the  redemption  which  he  hath  wrought  effectuall 
 in  the  elect,  calling  those  whom  by  his  pi-opheticall  office  he 
 hath  taught  to  embrace  the  benefits  oflfered  unto  them,  and 
 governing  them,  being  called  both  by  these  outward  ordi- 
 nances which  he  hath  instituted  in  the  church,  and  by  the  in- 
 ward operation  of  his  blessed  Spirit. — Archbishop  Usher^s 
 Brief  Method  of  Christian  Religion. 
 
TO    THE    ROMANS.  383 
 
 of  its  opponents  by  testimonies  of  Scripture.  The 
 apology  produced  by  Paul  to  show  God  was  not 
 unjust,  because  he  is  merciful  to  whom  he  thinks  fit, 
 might  appear  cold  ;  but  because  God's  own  authority, 
 as  it  requires  the  aid  and  support  of  no  other,  is 
 abundantly  sufficient  of  itself,  Paul  .was  content  to 
 leave  the  judge  of  quick  and  dead  to  avenge  his  own 
 right.  The  answer  adduced  by  Paul  is  that  which 
 the  Lord  gave  Moses,  when  he  offered  supplications 
 for  the  salvation  of  the  whole  people  :  /  will  have 
 mercy ^  said  Jehovah,  on  whom  I  will  have  mercy,  and 
 have  compassion  on  whom  I  will  have  compassion. 
 (Exod.  xxxiii.  15.)  God,  by  this  very  declaration, 
 proved  that  he  is  himself  a  debtor  to  none  ;  that 
 every  blessing  bestowed  upon  the  elect  floM's  from 
 gratuitous  kindness,  and  is  freely  granted  to  whom 
 he  pleases ;  that  no  cause,  which  is  superior  to  his 
 own  will,  can  be  conceived  or  devised,  why  he  enter- 
 tains kind  feelings  or  manifests  kind  actions  to  some 
 of  the  children  of  Adam,  and  not  to  all.  The  im- 
 port of  the  passage  appears  to  be  the  following  :  '*  I, 
 Jehovah,  will  never  deprive  that  person  of  my  pity, 
 to  whom  I  have  once  decreed  to  extend  it,  and  I 
 will  follow  with  perpetual  kindness  that  child  of 
 Adam  on  whom  I  have  resolved,  by  my  purpose,  to 
 confer  such  compassion."  The  Lord  thus  assigns 
 the  supreme  cause  of  his  bestowing  grace  to  be  his 
 own  voluntary  decree,  and  intimates,  at  the  same 
 time,  that  he  has  peculiarly  destined  his  mercy  to 
 certain  individuals ;  for  the  very  precise  nature  of 
 the  language  used  on  this  occasion  excludes  all 
 foreign  causes,  as  when  we  assert  our  freedom  to 
 act,  we  say  we  will  do  whatever  action  we  intend  to 
 perform.  He  expressly  uses  the  relative  pronoun, 
 to  show  that  pity  would  not  be  extended  promiscu- 
 ously to  all.  The  uncaused  Cause  of  all  effects 
 is  deprived  of   this  liberty,  if  election  is   entirely 
 
384  ON  Paul's  epistle 
 
 bound  down  by  external  causes.  The  alone  cause 
 of  salvation  is  expressed  in  the  two  words  made 
 use  of  by  Moses ;  for  one  imports  the  gratuitous  and 
 liberal  bestowment  of  a  favour  or  kindness,  the  other 
 means  to  be  aifected  with  pity.  Paul  thus  clearly 
 establishes  the  point  to  be  proved, — the  mercy  of  God 
 is  not  forced  or  bound  under  any  restriction,  but 
 pursues  whatever  direction  it  chooses,  and  follows 
 merely  its  own  inclination,  because  it  is  altogether 
 gratuitous. 
 
 Therefore  it  is  not  of  him  that  ivilleth — The  apos- 
 tle deduces  from  this  testimony,  the  incontrovertible 
 conclusion,  that  our  election  is  to  be  attributed  to  no 
 industry,  no  zeal,  no  exertion  and  effort  of  our  own, 
 but  is  to  be  entirely  ascribed  to  the  decree  of  God. 
 Away  with  the  thought  that  the  elect  are  chosen  on 
 account  of  their  own  deserts,  or  because  they  have 
 secured  by  any  means  the  favour  of  God  to  them- 
 selves, or  are  possessed  of  the  smallest  grain  of  dig- 
 nity which  might  be  calculated  to  draw  the  attention 
 of  Infinite  Wisdom  to  their  personal  characters. 
 The  word  runninci  means  zeal  and  contention.  Let 
 us  simply  consider,  that  our  being  reckoned  among 
 the  elect  does  not  arise  from  any  power  in  our  will, 
 from  any  zeal  or  effort,  however  ardent,  of  our  own, 
 but  must  be  entirely  attributed  to  the  goodness  of 
 God,  which  elects  of  its  own  free  choice,  as  the 
 children  of  an  eternal  Father,  such  as  have  not  ex- 
 hibited either  freedom  of  will,  or  persevering  exer- 
 tion, or  even  a  single  thought  for  the  attainment  of 
 so  glorious  a  privilege.  There  is  great  folly  in  the 
 argument,  that  we  are  possessed  of  a  certain  energy 
 in  our  zeal,  but  of  scuh  a  kind  as  can  effect  nothing 
 of  itself  unless  aided  by  the  mercy  of  Jehovah,  since 
 the  apostle  shows  that  we  possess  nothing  of  our 
 own  by  excluding  all  our  efforts.  To  infer  that  we 
 have  the  power  either  of  running  or  willing  is  a  mere 
 
TO    THE    ROMANS.  385 
 
 cavil,  which  Paul  denies,  and  plainly  asserts  our  will, 
 or  ardour  in  the  race,  has  not  the  smallest  influence 
 in  procuring  our  election.  Those  divines,  on  the 
 other  hand,  merit  the  severest  reproof,  who  continue 
 to  indulge  in  drowsiness  and  sloth,  that  they  may  afford 
 room  and  opportunity  for  the  grace  of  God  to  act;  since, 
 although  their  own  ardour  can  accomplish  nothing, 
 yet  the  heavenly  zeal,  inspired  by  the  Father  of 
 lights,  is  endowed  with  active  efficacy.  We  do  not 
 make  these  observations  for  the  purpose  of  choking 
 or  smothering,  by  means  of  our  own  stiff'-necked 
 obstinacy  and  indolence,  the  sparks  of  divine  light 
 and  life  inspired  into  us  by  the  Spirit  of  truth  ;  but 
 with  a  view  to  make  us  know  that  every  possession, 
 every  power,  and  every  boon  we  have,  spring  from 
 the  Giver  of  all  good ;  and  we  may  hence  be  taught 
 to  ask  and  hope  for  all  things  from  his  hands,  and  to 
 confess  and  acknowledge  that  every  blessing  we 
 enjoy  is  his  gift,  while,  with  filial  fear  and  trembling, 
 we  earnestly  endeavour,  with  all  diligence  and 
 study,  to  secure  our  salvation.  Pelagius  has  en- 
 deavoured, by  another  sophistical  but  mean  cavil, 
 to  escape  from  adopting  the  opinion  of  Paul,  and 
 has  asserted  our  election  not  to  depend  merely  on 
 our  willing  and  running,  since  the  mercy  of  God 
 assists  our  powers.  Augustine  answers  this  writer 
 with  great  acuteness  and  solidity ;  for  if  it  is  asserted 
 that  election  does  not  depend  on  the  will  of  man, 
 because  it  is  a  partial,  not  sole  cause  ;  it  may,  on  the 
 contrary,  be  stated  with  equal  truth,  that  election 
 does  not  arise  from  the  mercy  of  God,  which  is  only 
 a  partial  cause,  but  from  the  will  and  the  zeal  of  the 
 elected.  For  if  the  co-operation  is  mutual,  the 
 praise  must  be  reciprocal  ;  but  this  supposition,  by 
 assigning  election  to  the  power  of  man,  involves  an 
 incontrovertible  absurdity,  and  we  must,  therefore, 
 determine  so  to  ascribe  the  salvation  of  the  elect, 
 2  B 
 
'386  ON  tadl's  epistle 
 
 whom  God  has  decreed  to  save,  to  tlie  divine  mei'cy 
 alone,  as  to  leave  nothing  to  the  industry  of  man. 
 The  opinion  entertained  of  this  passage  by  some,, 
 has  no  more  plausibility  than  the  former  interpreta- 
 tions, for  they  consider  it  to  be  spoken  in  the  cha- 
 racter of  the  impious;  since",  what  consistency  is  there 
 in  perverting  passages  of  Scripture,  which  clearlj^ 
 assert  the  righteousness  of  God,  to  the  purj^ose  of 
 upbraiding  him  with  tyranny  ?  Is  it  probable  that 
 Paul  would  have  patiently  suffered  the  Scriptures  to 
 be  turned  into  gross  mockery,  when  he  could  so 
 easily  have  refuted  his  opponents  ?  Such  are  the 
 artifices  contrived  by  interpreters,  who  foolishly 
 measure  this  incomparable  mystery  of  God  by  their 
 own  sense  and  judgment.  This  doctrine  was  too 
 harsh  for  their  fine  and  delicate  ears  to  be  considered 
 worthy  of  our  apostle.  It  would,  however,  have 
 been  more  to  their  honour  to  bend  their  own  stub- 
 bornness in  obedience  to  the  Spirit  of  love,  than  to 
 be  so  completely  devoted  to  their  own  gross  imagi- 
 nations. 
 
 For  the  Scripture  saith — Paul  now  comes  to  the 
 second  branch  of  his  subject — the  rejection  of  the 
 wicked — and,  as  the  absurdity  appears  to  be  greater 
 in  this  divine  procedure,  he  exerts  himself  the  more 
 to  prove  that  God,  so  far  from  meriting  blame  in 
 reprobating  whomsoever  he  chooses,  displays  admi- 
 rable wisdom  and  equity.  Paul  quotes  his  testimony 
 from  Exod.  ix.  16,  where  the  Lord  says  he  had 
 raised  up  Pharaoh  for  to  show  the  unconquerable 
 nature  of  divine  power,  which  completely  overcame 
 and  subdued  the  Egyptian  monarch,  while  he  obsti- 
 nately endeavoured  to  resist  the  Lord  of  Hosts  ;  and 
 left  an  undoubted  proof,  that  no  human  power,  how- 
 ever great,  can  bear,  much  less  break,  the  arm  of 
 Omnipotence.  Behold  a  specimen  of  what  the  Lord 
 willed  to  accomplish  in  Pharaoh.     Two  things  must 
 
TO    THE    ROMANS.  387 
 
 be  here  taken  into  consideration — first,  the  predesti- 
 nation of  Pharaoh  to  his  destruction,  which  is  refer- 
 red to  the  just  and  secret  counsel  of  the  Lord  ;  se- 
 condly, the  end  and  design  intended  by  it, — that  the 
 name  of  Jehovah  may  be  declared  throughout  all  the 
 earth.  For  if  the  very  hardening  of  Pharaoh  was 
 the  cause  of  God's  name  being  declared,  it  is  im- 
 pious to  bring  any  accusation  of  injustice  against  in- 
 finite holiness.  Many  interpreters,  from  a  desire  to 
 soften  this  passage,  corrupt  it.  I  observe,  the  word 
 here  translated  raised  thee  up,  means,  in  Hebrew, 
 made  thee  stand,  or  appointed  thee.  God  is  here  de- 
 sirous to  show  that  Pharaoh's  obstinacy  was  no 
 obstacle  to  prevent  the  deliverance  of  his  people 
 from  bondage  ;  that  his  fury  was  foreseen,  and  plans 
 contrived,  by  the  Lord  of  all  glory,  for  restraining 
 his  violence  ;  that  God  had,  on  purpose,  raised  Pha- 
 raoh up,  with  the  express  design  of  making  him  a 
 distinguished  monument  of  his  insuperable  power. 
 It  is  folly  to  draw  any  argument  from  Pharaoh's 
 preservation  having  been  continued  for  a  considerable 
 time,  since  the  question  now  under  consideration  re- 
 lates to  the  cause  of  the  commencement  of  his  career. 
 Many  circumstances  may  befall  men,  from  various 
 quarters,  to  retard  their  counsels,  and  prevent  the 
 onward  course  of  their  actions  ;  but  God  says,  Pha- 
 raoh was  raised  up  by  his  divine  hand,  and  went  out 
 from  him  ;  nay,  the  very  character  of  the  Egyptian 
 monarch  was  given  him  by  the  Lord.  To  prevent 
 the  vain  imagination,  that  Pharaoh  had  been  driven 
 on  from  Heaven,  by  some  universal  and  confused 
 impulse,  to  rush  into  the  fury  by  which  he  was  actu- 
 ated, the  cause  or  design  is  specified,  showing,  that 
 God  had  known  the  conduct  Pharaoh  would  adopt, 
 and  he  designedly  destined  and  appointed  him  for 
 the  very  use  and  purpose  to  which  he  was  devoted. 
 The  folly  of  disputiug  with  God  is  hence  apparent : 
 2  B  2 
 
388  ox  Paul's  epistle 
 
 as  if  he  was  bound  to  give  an  account  of  his  conduct; 
 for  he  comes  forward  himself,  on  this  occasion,  anti- 
 cipates the  objection  adduced  against  him,  declares 
 that  reprobates  issue  from  the  secret  fountain  of  his 
 providence,  and  wills  his  name  to  be  declared  by 
 them  in  all  the  earth. 
 
 Therefore  on  wliom  he  will  he  hath  compassion — 
 The  conclusion  is  here  drawn,  with  respect  both  to 
 the  elect  and  the  reprobate,  by  the  apostle  himself; 
 for  it  is  impossible  to  apply  it  to  any  other  person, 
 since,  in  the  next  sentence,  he  enters  into  a  discus- 
 sion with  his  opponent,  and  considers  his  objections. 
 It  is  therefore  undoubted,  as  already  hinted,  that  Paul 
 speaks  his  own  sentiments  in  this  passage,  to  the  fol- 
 lowing effect :  "  God  honours  with  mercy  whomsoever 
 he  pleaseth  according  to  his  own  will ;  and  strikes  with 
 the  severity  of  justice  any  person  whom  he  chooses." 
 Paul  wishes  to  satisfy  our  minds  with  respect  to  the 
 diversity  of  character  between  the  elect  and  repro- 
 bate, by  considering  that  it  pleased  God  to  enlighten 
 some  for  salvation,  and  to  blind  others  for  destruc- 
 tion ;  nor  in  our  inquiries  are  we  to  seek  a  cause 
 higher  than  the  divine  will.  He  does  not  permit  us 
 to  go  beyond  the  sentences,  on  whom  he  will,  and 
 whom  he  will.  The  word  hardening,  when  attributed 
 to  God  in  Scripture,  not  only  means  permission,  (as 
 some  trifling  theologians  determine,)  but  the  action  of 
 divine  MTath  ;  for  all  external  circumstances,  which 
 contribute  to  blind  the  reprobates,  are  instruments 
 of  the  divine  indignation.  Satan,  also,  himself,  the 
 internal  efficacious  agent,  is  so  completely  the  ser- 
 vant of  the  Most  High,  as  to  act  only  by  his  com- 
 mand. The  frivolous  attempt  of  the  schoolmen  to 
 avoid  the  difficulty  by  foreknowledge,  is  completely 
 subverted ;  for  Paul  does  not  say,  that  the  ruin  of  the 
 wicked  is  foreseen  by  the  Lord,  but  ordained  by  his 
 counsel,   decree,  and  will.      Solomon,  also,  teaches 
 
TO    THE     ROMANS.  389 
 
 that  the  destruction  of  the  wicked  was  not  only  fore- 
 known, but  they  were  made  on  purpose  for  the  day 
 of  evil.  (Prov.  xvi.  4.)* 
 
 *  It  is  true,  God  would  not  man  should  perish,  as  touching 
 his  signified  will,  for  he  offered  unto  man  a  law,  promises, 
 threatenings,  and  counsels,  which  things,  if  he  had  embraced, 
 he  had  surely  lived.  But,  if  we  have  respect  unto  that  other 
 mighty  and  effectual  will,  doubtless  we  cannot  deny,  but  God 
 would  have  men  to  perish.  For,  as  we  read  in  the  16th  of 
 Proverbs,  4th  verse,  "  God  made  all  things  for  his  own  self, 
 even  the  ungodly  to  an  evil  day;"  and  Paul  teacheth  us, 
 that  "  God  is  like  unto  a  potter,  and  that  he  maketh  some 
 vessels  to  honour,  and  some  to  dishonour."  And  this  is 
 also  the  same  will  whereby  God  ruleth,  governeth,  and  mo- 
 derateth  the  naughty  desires  and  sins  of  men,  at  his  own 
 pleasure,  as  it  hath  been  said  before.  By  this  will,  God  de- 
 livereth  the  wicked  unto  a  reprobate  sense,  sendeth  in  the 
 Chaldeans  to  lead  away  his  people  into  captivity,  addeth  effi- 
 cacy unto  illusions,  would  have  the  wicked  to  be  seduced,  and 
 is  said  to  harden  them. 
 
 We  must  not  think  that  God  doth  so  rule  the  world,  as  he 
 should  sit  like  an  idle  man  in  a  watch-tower,  and  there  do 
 nothing  ;  or  that  he  suffereth  the  world  and  inferior  things  to 
 have  scope  to  wander  at  will,  as  doth  a  horse  which  hath  the 
 reins  at  liberty.  Neither  is  that  true,  which  is  alleged  by 
 some,  that  God  neither  willeth,  nor  nilleth,  those  evils  or 
 sins,  as  if  he  thought  not  upon  them  at  all ;  seeing  what 
 things  soever  are  in  all  the  world,  they  do  belong  to  his  care 
 and  providence. 
 
 But  I  would  that  these  men  did  weigh  with  themselves,  by 
 what  testimony  of  the  Scripture  they  be  able  to  confirm  that 
 permission  of  theirs,  which  they  so  obstinately  retain.  I  am 
 not  ignorant  that  they  allege  for  themselves  that  which  is 
 said  in  the  81st  psalm:  "  I  permitted  them  to  their  own 
 hearts'  lust."  But,  if  we  confer  with  the  true  Hebrew  text, 
 it  will  appear  more  feeble,  and  of  less  proof,  than  they  be 
 aware  of.  For  the  verb  schillach,  in  the  Hebrew,  is  in  the 
 conjugation  Piel,  which,  by  the  force  of  the  conjugation,  sig- 
 nifieth  a  vehement  action  ;  neither  is  it  convenient  that  we 
 should  abate  the  force  thereof,  through  expounding  of  the 
 word  by  permission.  Nay,  rather,  it  agrees  with  the  phrase 
 of  Paul,  wherein  it  is  said,  in  the  epistle  to  the  Romans,  that 
 "  God  deUvered  the  wicked  to  a  reprobate  sense ;"  and  it  is 
 
390  ON    PAUL  S    EPISTLE 
 
 19  Thou  wilt  say  then  unto  me,  Why  doth  he 
 yet  find  fault  ?  for  who  hath  resisted  his  will  ?  20 
 Nay  but,  O  man,  who  art   thou  that  rej)liest  against 
 
 rather  showed,  that  God  cast  away  the  wicked,  than  permitted 
 them.  But  whereto  did  he  permit  them,  or  cast  them  off? 
 Verily  to  their  own  wicked  desires,  as  He  saith,  they  should 
 be  wholly  possessed  and  governed  by  them.  And  in  this 
 sense  is  that  Hebrew  word  oftentimes  used  in  the  Scriptures. 
 In  Genesis,  it  is  showed,  that  "  God  cast  man  out  of  para- 
 dise ;"  and  who  would  there  interpret  the  word  cast  out,  by  the 
 word  permitted,  seeing  he  rather  drave  and  thrust  them  out 
 from  thence  ?  Moreover,  in  the  19th  chapter,  the  angels  say, 
 "  And  the  Lord  hath  sent  us  out  to  destroy  Sodom,"  (Gen. 
 xix.  13,)  in  which  place,  to  send  forth  cannot  be  the  self- 
 same that  is  to  permit.  And  it  is  written,  in  Ezekiel,  "  It 
 brought  forth  the  branch,"  (Ezek.  xvii.  6,)  while,  notwith- 
 standing a  vine  doth  not  permit  the  branch  to  come  forth  of 
 it,  but  doth  rather  enforce  it  to  bud  out.  Wherefore  let  the 
 interpreter  beware,  lest,  in  that  place,  he  interpret  the  He- 
 brew word  schillach  hy  permitting. 
 
 The  very  action  of  man  cannot  be  sustained,  preserved, 
 and  stirred  up,  without  the  common  influence  of  God,  by 
 which  all  things  are  governed  and  preserved  ;  for  truly  it  is 
 said,  "  In  God  we  be,  we  live,  and  are  moved."  Therefore, 
 the  defect,  which  properly  is  sin,  proceedeth  not  of  God;  but 
 the  action,  which  is  a  natural  thing,  wherein  the  defect  stick- 
 eth,  cannot  be  drawn  forth  but  by  the  common  influence  of 
 God. 
 
 Many  times,  also,  do  devils  know,  for  that  they  be  present 
 at  the  counsels  of  God,  and  are  called  on  to  execute  his  com- 
 mandments. For  so,  when  God  was  taking  counsel  to  deceive 
 Ahab,  the  devil  stood  forth,  and  promised  that  he  would  be  a 
 lying  spirit  in  the  mouth  of  all  the  prophets  of  Ahab ; 
 (1  Kings  xxii.  22  ;)  and  a  certain  other  spirit  obtained  of 
 God  to  torment  and  trouble  Job.  And  it  is  no  wonder,  for 
 the  de\'il  is  the  minister  of  God  to  do  execution.  Howbeit, 
 when  devils  be  thus  called  to  the  counsels  of  God,  they  see 
 what  he  hath  appointed  them  to  do. — Peter  Martyr^ s  Common 
 Places. 
 
 At  the  first  view,  it  seemeth  an  absurd  thing,  that  some 
 should  be  created  of  God  to  perish.  Yet  the  Scripture  saith 
 this,  that  the  potter  doth  make  some  vessels  unto  honour,  and 
 some  to  dishonour  ;  and  that  God  ordained  Pharaoh,  that  he 
 
TO    THE     ROMANS.  '  391 
 
 God  ?  Shall  the  thing  formed  say  to  him  that  formctl 
 it,  Why  hast  thou  made  me  thus  ?  21  Hath  not  the 
 potter  power  over   the   clay,  of  the  same  lump  to 
 
 might  show  his  power  in  him.  It  is  also  said,  that  he,  to 
 show  his  wrath,  suffered,  with  much  patience,  the  vessels  of 
 wrath  fitted  for  destruction.  Also,  he  maketh  the  ungodly 
 for  the  evil  day.  (Prov.  xvi.  4.) — Peter  Martyr  on  Predesti- 
 nation. 
 
 God  is  the  sovereign  Agent  and  first  Mover  in  every  motion 
 and  inclination  of  the  creature.  Men,  yea,  angels  too,  are  but 
 secondary  agents,  subordinate  causes,  and,  as  it  were,  instru- 
 ments to  do  hisivill.  Now,  the  First  Cause  hath  such  a  neces- 
 sary influence  into  all  the  operations  of  second  causes,  that  if 
 the  concurrence  thereof  be  withheld,  their  operations  must 
 cease.  The  j^rovidence  of  God,  in  the  acting  of  the  creatures, 
 by  his  actuation  of  them,  is  like  the  motion  of  a  clock,  or 
 other  artificial  engine,  consisting  of  many  wheels,  one  within 
 another,  some  bigger,  some  lesser ;  but  all  depend  upon  the 
 frst  great  wheel,  which  moveth  all  the  rest,  and  without  which 
 none  of  the  rest  can  move.  In  God's  hands  are  the  hearts  of 
 the  greatest  kings,  (and  how  much  more  those  of  the  meanest 
 persons  !)  ivhich  he  turneth  and  bendeth  which  icay  soever  he 
 pleaseth.  (Prov.  xxi.  1.)  Be  the  ax  never  so  sharp  and  strong, 
 yet  can  it  not  cut  any  thing  unless  the  hand  of  the  workman 
 move  it ;  and  then  it  cutteth  but  where  he  would  have  it,  and 
 that  more  or  less,  as  he  putteth  more  or  less  strength  unto  it. 
 No  more  can  these,  whatsoever  strength  of  ^vit  or  power  they 
 are  endued  with,  bring  their  own  devices  to  pass,  but  when, 
 and  where,  and  so  far  forth  only  as  the  Lord  thinketh  fit  to 
 make  use  of  them.  Pharaoh'' s  chariot  may  hurry  him  apace 
 to  the  place  of  his  destruction,  because  God  had  so  appointed  ; 
 but  anon  God  taketh  off  the  u'heels,  and  the  chariot  can  move 
 no  farther,  but  leaveth  him  helpless  in  the  midst  of  the  chan- 
 nel. So  vain  are  all  men's  devices  as  to  the  serving  of  their 
 own  ends,  and  the  accomplishment  of  their  ow7i  desires  !  Yet 
 doth  Almighty  God  so  order  these  otherwise  vain  things,  by 
 his  over-ruling  providence,  as  to  make  them  subservient  to  his 
 everlasting  counsels.  For  all  things  serve  him.  (Ps.  cxix.  91.) 
 Happy,  happy  thrice,  they  that  do  him  voluntary  service  !  they 
 can  say  with  David,  and  in  his  sense,  Behold,  0  Lord,  how 
 that  I  am  thy  servant ;  (Ps.  cxvi. ;)  that  have  devoted  them- 
 selves faithfully ;  and,  accordingly,  bend  their  endeavours  to 
 do  him  true  and  laudable  service,  by  obeying  his  revealed  will. 
 
.392  ON  Paul's  epistle 
 
 make  one  vessel  unto  honour,  and  another  unto  dis- 
 honour ? 
 
 Thou  wilt  say,  therefore — The  flesh  is  thrown  into 
 great  confusion^  when  the  destruction  of  those,  who 
 are  predestinated  to  death,  is  referred  to  the  will  of 
 God.  The  apostle,  therefore,  has  again  recourse  to 
 the  anticipating  of  the  objections  of  his  opponents, 
 for  he  saw  the  mouths  of  the  wicked  would  be  all 
 opened  to  assail,  with  the  utmost  violence,  the  justice 
 of  God  ;  and  he  depicts  their  feeling  with  great  ele- 
 gance, for,  not  satisfied  with  defending  themselves, 
 they  arraign  God  as  guilty  in  their  stead,  and,  after 
 laying  on  him  the  blame  of  their  own  damnation, 
 display  their  indignation  against  his  invincible  power. 
 They  are,  indeed,  obliged  to  yield,  but  with  mur- 
 muring discontent,  because  they  are  unable  to  resist 
 his  will ;  and,  while  they  ascribe  power  to  Jehovah, 
 advance  against  him  a  certain  accusation  of  tyranny. 
 In  this  way,  the  sophists,  in  their  schools,  so  prate 
 concerning  what  they  denominate  his  absolute  justice; 
 as  if,  forgetful  of  this  his  distinguishing  attribute, 
 he  was  desirous  to  make  an  experiment  of  the  force 
 of  his  absolute  power,  dominion,  and  authority,  by 
 
 But,  certainly,  whether  they  will  or  no,  though  they  think  of 
 nothing  less,  they  shall  serve  him  to  the  furtherance  and  ac- 
 complishment of  his  secret  will.  As  we  find,  my  servant 
 David  often,  as  his  servant  in  the  one  kind  ;  so  we  sometimes 
 meet  with  my  servant  Nebuchadnezzar,  as  his  servant  in  the 
 other  kind. 
 
 The  counsels  and  purposes  of  God  are  secret ;  and  thou  art 
 not  to  inquire  with  scrupulous  curiosity  into  the  dispensations 
 and  courses  of  his  providence,  which  ordereth  the  occasions, 
 and  the  seasons,  and  the  other  circumstances  of  God's  punish- 
 ments. God  is  the  principal  efficient  cause  and  agent  in  all 
 punishments  and  judgments  :  "  Shall  there  be  evil  in  the  city, 
 and  the  Lord  hath  not  done  it  ?"  (Amos  iii.)  "  I  will  bring  the 
 evil  upon  his  house."  Whatsoever  thou  doest,  never  make 
 question  of  God's  justice. — Bishop  Sanderson'' s  Sermons. 
 
TO    THE    ROMANS.  393 
 
 throwing  all  things,  in  a  perverse  and  mischievous 
 manner,  into  one  general  scene  of  disorder  and  con- 
 fusion. Thus  the  wicked  reason  in  this  passage  : 
 "  What  cause  has  God  to  be  angry  with  us,  since  he 
 has  made  us  such  as  we  are,  and  drives  us  where  he 
 chooses,  according  to  his  irresistible  nod  ?  What 
 does  God  effect  by  our  ruin  and  destruction,  save 
 the  avenging  of  his  own  work  in  us  ?  It  is  not  for 
 us  to  wage  war  with  the  Almighty ;  for,  though  we 
 should  resist  and  oppose  him  with  all  our  powers, 
 he  will  still  gain  a  complete  victory.  Our  ruin, 
 therefore,  will  afford  a  striking  proof  of  the  iniquity 
 of  his  judgment,  and  his  treatment  of  us  is  only  dis- 
 tinguished by  the  abuse  of  his  immoderate  and  un- 
 bridled power."  Hear  Paul's  answer  to  these  vile 
 accusations. 
 
 Nay,  hut,  O  man,  who  art  thou  ? — "  Who  art  thou 
 that  enterest  into  a  dispute  and  contention  with 
 God?"  Paul,  in  this  first  answer,  taking  his  argu- 
 ment from  the  state  and  condition  of  man,  merely 
 checks  the  wickedness  of  the  blasphemy  of  his  op- 
 ponent. Paul  will  soon  adduce  another  reason  by 
 which  he  will  vindicate  the  justice  of  God  from  every 
 charge.  Paul  evidently  assigns  no  cause  superior 
 to  the  will  of  God.  Paul  might  easily  have  answered, 
 by  showing  the  difference  between  the  two  charac- 
 ters to  be  founded  on  just  grounds  ;  why,  then,  has 
 he  not  recourse  to  so  compendious  a  manner  of 
 treating  his  adversaries,  while  he  assigns  the  highest 
 place  to  the  will  of  God,  as  being  in  itself  sufficient, 
 without  any  addition,  to  stand  in  the  place  of  all 
 causes  ?  Paul  would  not  have  neglected  refuting  the 
 objection,  that  God  reprobates  or  elects,  according  to 
 his  own  will,  those  whom  he  does  not  honour  with 
 his  favour,  or  love  gratuitously,  had  he  considered  it 
 to  be  false.  The  impious  object,  that  men  are  ex- 
 empted from  guilt,   if  the  will  of  God  has  the  chief 
 
394  ON    PAUL  S    EPISTLE 
 
 part  in  the  salvation  of  the  elect,  or  destruction  of 
 the  reprobate.  Does  Paul  deny  it  ?  Nay ;  his 
 answer  confirms  this  truth — that  God  determines  to 
 do  with  mankind  what, he  pleases,  and  that  men  rise 
 up  with  unavailing  fury  to  contest  it,  since  the 
 Maker  of  the  world  assigns  to  his  creatures,  by  his 
 own  right,  whatever  lot  he  chooses.  Great  dis- 
 honour is  put  on  the  Holy  Ghost  by  calumniators, 
 who  assert  that  Paul,  being  unable  to  answer  the 
 objections  of  his  adversaries,  has  recourse  to  re- 
 proach. For  Paul  was  unwilling  to  adduce,  in  the 
 beginning,  arguments  which  were  at  hand,  and  cal- 
 culated to  maintain  and  assert  the  justice  of  God, 
 because  they  could  not  be  fully  understood.  Nay, 
 the  apostle  so  manages  his  second  argument,  as 
 not  to  enter  into  a  full  defence,  since  he  will  demon- 
 strate the  justice  of  God  to  such  of  us  as  consider 
 and  weigh  his  evidence  with  religious  humility  and 
 reverence.  He  adopts  the  most  suitable  plan,  by 
 admonishing  man  of  his  condition,  to  the  following 
 effect:  "  Why  should  you,  who  are  a  man,  and  ac- 
 knowledge yourself  to  be  dust  and  ashes,  contend 
 with  the  Lord  of  infinite  honour  and  glory  concern- 
 ing a  subject,  which  you  are  unable  to  understand  ?" 
 The  apostle  did  not  adduce  all  that  could  be  ad- 
 vanced on  this  subject,  but  accommodated  himself 
 to  our  ignorance.  Human  pride  is  discontented 
 because  Paul  asserts,  without  assigning  a  cause,  that 
 men  are  rejected  or  reprobated  by  the  secret  counsel 
 of  the  Lord  of  life,  as  if  the  silence  of  the  Spirit  of 
 God  arose  from  an  inability  to  produce  a  reason. 
 Does  not  the  Spirit  of  Truth  admonish  us,  by  his 
 silence,  of  the  deep  reverence  with  which  we  ought 
 to  adore  a  mystery  that  our  finite  mental  faculties 
 cannot  comprehend?  Does  he  not  thus  curb  the 
 vain  pride  of  human  curiosity  ?  Let  man,  therefore, 
 learn  that  the  Source  of  all  knowledge  does  not  re- 
 
TO    THE    ROMANS.  395 
 
 frain  from  addressing  us  on  this  deep  mystery  on 
 any  other  account,  but  the  clearness  with  which  he 
 sees  that  the  immensity  of  his  wisdom*  cannot  be 
 comprehended  by  our  limited  capacities,  and,  in  pit5^ 
 to  our  weakness,  he  invites  us  to  the  exercise  of 
 modesty  and  sobriety.  Shall  the  thing  formed,  &c. — 
 Paul  continues  to  insist  on  our  considering  the  will 
 of  God  to  be  just,  although  the  reason  may  be  con- 
 cealed from  our  view.  For  Paul  proves  that  God  is 
 deprived  of  his  right,  if  he  does  not  freely  determine 
 concerning  his  creatures  according  to  his  pleasure. 
 This  may  appear  harsh  to  some  delicate  ears.  Some 
 consider  that  God  is  much  dishonoured  by  bestowing 
 upon  him  such  an  unlimited  will.  Is  the  pride  of 
 these  divines  to  be  preferred  to  the  simplicity  of 
 Paul,  who  lays  it  down  as  a  mark  of  the  humility  of 
 believers,  to  fix  their  attention  steadily  upon  the 
 power  of  an  infinite  arm,  and  not  limit  its  operations 
 by  their  own  weak  judgment  ? 
 
 Hath  not  the  fotter  power  ? — The  reason,  why  the 
 thing  formed  ought  not  to  contend  with  him  that 
 forms  it,  arises  from  the  latter  acting  only  according 
 to  his  just  right.  The  word  power  does  not  mean  that 
 the  potter  has  strength  and  vigour  to  act  according  to 
 an  "  unbridled  appetite  and  desire,"  but  is  possessed 
 of  a  faculty  to  act  with  the  "  greatest  rectitude." 
 Paul  does  not  wish  to  confer  on  the  Judge  of  quick 
 and  dead  an  inordinate  power,  but  such  as  he  is 
 justly  and  deservedly  entitled  to  use.     As  the  potter 
 
 *  Wherein  doth  God's  wisdom  consist? 
 
 In  perfect  knowledge  of  all  things  that  either  are,  or 
 might  be. 
 
 In  what  sort  doth  God  know  all  things  ?  Doth  he,  as  we 
 do,  see  one  thing  after  another  ? 
 
 No,  but  with  one  sight,  he  continually  beholdeth  all  things 
 distinctly,  whether  they  be  past,  present,  or  to  come. — Arch- 
 bishop Usher^s  Brief  Method  of  Christian  Religion. 
 
39G  ON  Paul's  epistle 
 
 takes  nothing  from  the  clay,  into  whatever  form  he 
 may  mould  it,  so  eternal  justice  takes  nothing  from 
 the  state  and  condition  in  which  man  was  created. 
 We  ought,  however,  never  to  forget  that  God  is 
 robbed  of  part  of  his  honour,  if  he  does  not  enjoy 
 such  power  over  man,  as  to  be  the  Arbiter  of  life  and 
 death? 
 
 22  What  if  God,  willing  to  show  his  wrath,  and 
 to  make  his  power  known,  endureth  with  much  long- 
 suffering  the  vessels  of  wrath  fitted  to  destruction  ; 
 23  And  that  he  might  make  known  the  riches  of  his 
 glory  on  the  vessels  of  mercy,  which  he  had  afore 
 prepared  unto  glory  ? 
 
 What  if — Paul  briefly  proves,  in  this  second  an- 
 swer, that,  however  incomprehensible  the  counsel  of 
 God  is  in  predestination,  no  more  complaints  can 
 be  made  against  the  destruction  of  the  reprobates, 
 than  the  salvation  of  the  elect.  Paul  does  not  assign 
 such  a  cause  for  divine  election,  as  to  give  a  satis- 
 factory reason  for  the  election  of  one  individual  and 
 of  the  reprobation  of  another.  For  it  would  have 
 been  unworthy  of  the  character  of  Deity  Jto  expose  to 
 human  censure  those  truths,  which  are  concealed  in 
 the  secret  counsel  of  unerring  and  infinite  Wisdom, 
 since  no  revelation  was  ever  to  take  place  of  this 
 inscrutable  mystery.  The  apostle,  while  he  pre- 
 vents his  readers  from  curiously  investigating  those 
 subjects,  which  transcend  and  elude  the  grasp  and 
 range  of  human  intellect,  clearly  shows  that  justice 
 alone  manifests  itself  in  the  predestination  of  unerr- 
 ing wisdom  and  holiness.  This  whole  sentence  is 
 interrogative,  and  the  following  meaning  is  under- 
 stood :  "  Who  can  accuse  God  of  injustice,  or  ap- 
 point a  day  for  his  trial  ?     In  every  proceeding  of 
 
TO    THE    ROMANS.  397 
 
 unerring  Love,  nothing  presents  itself  to  the  view  of 
 the  observer,  but  the  strictest  rule  and  principle  of 
 justice."  In  carefully  examining  the  language  of 
 Paul,  for  the  purpose  of  ascertaining  his  meaning 
 more  fully,  the  following  chain  of  reasoning  presents 
 itself:  "  Vessels  are  prepared,  that  is,  devoted  and 
 destined  to  destruction ;  there  are  also  vessels  of 
 wrath,  namely,  made  and  formed  for  the  very  pur- 
 pose, that  they  may  be  proofs  of  the  vengeance  and 
 indignation  of  the  Most  High.  What  is  there  to  be 
 blamed  in  this  dispensation  of  infinite  Justice,  if  the 
 Lord  bears  with  them  for  some  time  with  patience, 
 without  immediately  inflicting  the  judgment  pre- 
 pared for  them,  and  thus  affords  clear  proofs  of  his 
 severity,  which  are  calculated  to  affright  others  by 
 such  awful  examples  ;  while  the  extent  of  his  mercy 
 to  the  elect  is  made  more  evident  by  such  a  proce- 
 dure in  his  divine  providence  ?  The  cause,  why 
 vessels  are  fitted  for  destruction,  is  concealed  in  the 
 eternal  and  inscrutable  counsel  of  God ;  and  it  be- 
 comes the  worms  of  the  dust  to  adore,  and  not  to 
 scrutinize,  the  justice  of  the  Supreme  Being.  God 
 displays  his  pity  and  compassion  by  the  vessels  of 
 mercy,  whom  he  uses  as  instruments  of  his  con- 
 descending love  ;  the  reprobate  are  vessels  of  wrath, 
 since  they  are  the  servants  of  the  Lord,  employed  in 
 displaying  his  judgments. 
 
 That  he  might  make  known  the  riches — Paul  here 
 assigns  the  second  reason,  by  which  God's  glory  is 
 manifested  in  the  destruction  of  the  wicked,  because 
 the  fulness  and  extent  of  the  divine  goodness  towards 
 the  elect  is  more  clearly  and  completely  confirmed.  For 
 in  what  respect  are  the  elect  made  to  difier  from  the 
 reprobates,  but  in  their  deliverance  by  the  Lord  from 
 the  same  whirlpool  of  destruction  ?  Nor  is  this  won- 
 derful and  miraculous  deliverance  effected  by  any 
 peculiar  and  special  merit  of  their  own,  but  by  the 
 
398  ON  Paul's  epistle 
 
 gratuitous  kindness  of  all-perfect  Love.  We  are, 
 therefore,  obliged  to  praise,  in  higher  strains  of 
 exultation,  the  immense  clemency  of  sovereign 
 mercy  towards  the  elect,  when  we  have  a  proper 
 regard  to  the  misery  and  wretchedness  of  those  re- 
 probates who  are  overwhelmed  by  the  wrath  of  infi- 
 nite purity.  Glory  means,  in  this  passage,  divine 
 mercy,  for  the  chief  praise  and  honour  of  the  splen- 
 dour of  the  Most  High  consist  in  acts  of  kindness. 
 Thus  (Eph.  i.  6,  13)  Paul,  after  stating  we  were 
 adopted  by  God  to  the  praise  of  the  glory  of  his 
 grace,  shortly  after  adds,  that  we  were  sealed  by  the 
 Sjoirit  of  our  inheritance  to  the  praise  of  his  glory, 
 without  mentioning  grace.  Paul,  therefore,  was  de- 
 sirous to  signify  that  the  elect  were  instruments,  or 
 organs,  by  which  the  sovereign  Disposer  of  all  events 
 exercises  his  mercy,  for  the  purpose  of  glorifying  his 
 name  in  their  actions  and  conduct.  Paul,  in  this 
 second  member  of  the  sentence,  more  expressly  as- 
 serts, that  God  prepares  the  elect  for  glory,  when  he 
 had  before  simply  stated,  that  the  reprobates  were 
 vessels  prepared  for  destruction.  Both  of  these 
 preparations  depend,  without  doubt,  on  the  secret 
 counsel  of  God  ;  for,  had  it  not  been  the  case,  the 
 apostle  would  have  made  the  reprobates  cast  or 
 throw  themselves  into  destruction.  He  now  means, 
 their  lot  was  assigned  them  before  their  birth. 
 
 24  Even  us,  whom  lie  hath  called,  not  of  the  Jews 
 only,  but  also  of  the  Gentiles  ?  25  As  he  saitli  also 
 in  Osee,  I  will  call  them  my  people,  which  were  not 
 iriy  people  ;  and  her  beloved,  which  was  not  beloved. 
 
 26  And  it  shall  come  to  pass,  that  in  the  place  where 
 it  was  said  unto  them,  Ye  are  not  my  people  ;  there 
 shall  they  be  called  the  children  of  the  living  God. 
 
 27  Esaias  also  crieth  concerning  Israel,  Though  the 
 
TO    THE    ROMANS.  399 
 
 number  of  the  children  of  Israel  be  as  the  sand  of 
 the  sea,  a  remnant  shall  be  saved  :  28  For  he  will 
 finish  the  work,  and  cut  it  short  in  righteousness  ; 
 because  a  short  work  will  the  Lord  make  upon  the 
 earth.  29  And  as  Esaias  said  before,  Except  the 
 Lord  of  Sabaoth  had  left  us  a  seed,  we  had  been  as 
 Sodoma,  and  been  made  like  unto  Gomorrha. 
 
 Even  us,  whom  he  hath  called — Two  consequences 
 follow  from  the  dispute  in  which  Paul  has  been 
 engaged  concerning  the  liberty  of  the  divine  election  ; 
 first,  that  the  grace  of  God  is  not  so  limited  to  the 
 Jewish  people  as  to  be  unable  to  extend  itself  to 
 other  nations,  and  to  be  diffused  over  the  whole 
 world.  In  the  second  place,  it  is  not  so  confined  to 
 the  Jews  as  not  to  reach  all  the  sons  of  Abraham 
 according  to  the  flesh,  without  any  exception.  For, 
 if  God's  election  is  founded  on  his  good  pleasure 
 alone,  it  exists  wherever  his  will  determines  to 
 choose.  This  position  concerning  election  makes 
 way  for  the  observations  that  are  connected  both 
 with  the  calling  of  the  gentiles  and  the  rejection 
 of  the  Jews,  the  former  of  which  was  considered 
 as  absurd  on  account  of  its  novelty,  and  the  latter 
 appeared  altogether  unworthy  of  the  divine  cha- 
 racter. He  treats  of  the  calling  of  the  gentiles  first, 
 because  it  was  not  calculated  to  cause  so  much 
 offence  as  the  rejection  of  the  Israelites.  Paul 
 says,  vessels  of  the  mercy  of  God,  which  he  hath 
 chosen  for  the  glory  of  his  name,  are  selected 
 equally  from  gentiles  and  Jews.  The  relative  whom, 
 though  Paul  does  not  strictly  adhere  to  grammatical 
 accuracy,  implies  that  we  are  the  vessels  of  the  glory 
 of  God,  who  are  taken  partly  from  the  Jews,  and 
 partly  from  the  gentiles.  Paul  here,  from  the  calling 
 of  Jehovah,  proves  that  God  makes  no  difference  of 
 
400  ON  Paul's  epistle 
 
 nation  in  his  election.  For,  if  our  descent  from  the 
 gentiles  did  not  prevent  God  from  calling  us,  it  is 
 evident  the  heathens  were  not  debarred  from  the 
 kingdom  of  God,  and  the  covenant  of  eternal  salva- 
 tion. 
 
 As  he  saith  also  in  Osee — Paul  now  says,  that  the 
 calling  of  the  gentiles  ought  not  to  be  regarded  as  a 
 new  thing,  since  the  prophet  Hosea  had  foretold  it 
 (Hos.  ii.  23)  long  before;  see  1  Peter  ii.  10.  Paul's 
 reasoning  is  very  plain  ;  the  only  difficulty  consists  in 
 the  application  of  the  prophecy,  for  there  can  be  no 
 doubt  that  Hosea  was  speaking  concerning  the  Jews 
 in  this  passage.  For  Jehovah,  being  offended  with 
 them  on  account  of  their  crimes,  threatens  that  they 
 shall  be  no  longer  his  people.  He  afterwards  com- 
 forts them,  and  says  to  those  who  were  not  his  peo- 
 ple, "  Thou  art  my  people ;  and  to  those  who  were 
 not  beloved.  Thou  art  my  beloved."  Paul  endeavours 
 to  apply  this  prophecy,  which  belonged  expressly  to 
 the  Jews,  to  the  gentiles.  Paul,  according  to  the 
 best  explanation  of  this  difficulty  hitherto  given,  rea- 
 sons in  the  following  manner  :  "  The  Jewish  nation 
 had  experienced  the  same  impediments  against  their 
 becoming  partakers  of  salvation  which  had  befallen 
 the  heathens  ;  as  God,  therefore,  formerly  had  kindly 
 received  into  his  favour  the  Jews  whom  he  had  re- 
 jected and  banished  from  their  land,  so  he  now  shows 
 the  same  kindness  to  the  gentiles."  Although  this 
 interpretation  can  be  vindicated,  yet  it  appears  to  be 
 forced  ;  and  I  propose  the  following,  which  I  consider 
 better  suited  to  the  passage, — "  that  the  consolation 
 afforded  the  Jews  by  the  prophet,  applies  with  equal 
 propriety  to  the  gentiles."  For  it  is  neither  new, 
 unusual,  nor  unreasonable  for  the  prophets,  after  they 
 have  proclaimed  the  inflicting  of  God's  vengeance  on 
 the  Jews,  because  of  their  crimes,  to  direct  their 
 attention  to  the  kin":dom  of  Clirist,  which  was  to  be 
 
TO    THE    ROMANS.  401 
 
 propagated  over  the  whole  earth.  For,  when  the 
 Jews  had  so  provoked  the  anger  of  God  by  their  sins, 
 as  to  deserve  to  be  rejected  by  him,  no  hope  of  salva- 
 tion remained  except  in  their  conversion  to  Christ,  by 
 whom  the  covenant  of  grace  is  renewed  ;  and  as  it 
 was  first  founded,  so  it  is  now  restored  in  him,  after 
 it  has  been  lost.  Since,  also,  Christ  is  the  undoubted 
 and  only  refuge,  when  affairs  are  in  a  desperate  state, 
 no  solid,  lasting  comfort  can  be  bestowed  on  wretched 
 sinners,  who  feel  the  anger  of  God  to  be  suspended 
 over  their  heads,  but  in  the  offer  of  Christ  Jesus.  It 
 is,  as  we  have  stated,  usual  for  the  prophets,  after 
 humbling  a  people,  who  have  been  sore  amazed  and 
 thoroughly  affrighted  by  the  threatenings  of  divine 
 indignation,  to  recall  them  to  Christ,  the  only  sanc- 
 tuary and  place  of  refuge  for  desperate  offenders. 
 Wherever  the  kingdom  of  Christ  is  erected,  that  hea- 
 venly city  Jerusalem  is  at  the  same  time  built,  to 
 which  citizens  flock  frOm  all  parts  of  the  world.  This 
 was  particularly  the  case  in  this  prophecy ;  for  since 
 the  Jews  were  banished  from  the  family  of  God,  they 
 were  brought  down  to  a  level  with  the  rest  of  man- 
 kind, and  only  equal  to  the  gentiles.  It  hence  fol- 
 lows that  the  prophecy  of  Hosea  is  well  suited  to  the 
 present  instance ;  for  God  declares,  after  he  has 
 brought  the  Jews  to  the  same  standard  with  the  gen- 
 tiles, he  will  collect  a  church  from  among  strangers, 
 and  say  to  them  "who  were  not  his  people,  Thou  shalt 
 be  my  people."  Them  my  people,  which  were  not  my 
 people — God  had  now  divorced  his  people,  and  so 
 deprived  them  of  all  their  dignity  as  to  leave  them  in 
 no  respect  superior  to  the  rest  of  the  gentiles,  who 
 were  aliens  from  the  commonwealth  of  Israel.  And 
 although  those,  whom  God  has  destined  to  himself  as 
 sons  by  his  eternal  counsel,  continue  always  sons, 
 yet  the  Scripture  frequently  does  not  reckon  them 
 among  the  children  of  their  heavenly  Father,  unless 
 2  c 
 
402  ON  Paul's  epistle 
 
 their  election  has  been  proved  and  supported  by  their 
 calling.  We  are  hence  taught,  that  we  should  not 
 form  our  judgment,  much  less  pronounce  our  opinion, 
 concerning  the  election  of  God,  except  so  far  as  he 
 manifests  himself  by  his  own  undoubted  signs.  Thus, 
 after  Paul  had  pointed  out  to  the  Ephesians  that 
 their  election  and  adoption  had  been  predestinated 
 by  God  before  the  foundation  of  the  world,  (Eph. 
 ii.  1,)  he  not  long  after  testifies  their  former  alienation 
 from  the  Most  High,  namely,  during  the  period  when 
 Jehovah  had  not  yet  manifested  his  own  love  to 
 them,  although  he  would  finally  fold  them  in  the 
 arms  of  his  eternal  mercy.  In  this  place,  therefore, 
 those  are  called  not  beloved,  to  whom  the  eternal 
 justice  of  the  Lord  gives  proofs  of  his  indignation 
 rather  than  love.  Moreover,  it  is  a  certain  truth, 
 that  the  wrath  of  infinite  Holiness  rests  upon  the 
 whole  race  of  mankind,  until  the  Lord  has  reconciled 
 them  to  himself  by  adoption.  The  feminine  gender 
 is  used  here  according  to  the  context  of  the  passage 
 in  Hosea ;  for  he  had  said,  a  daughter  was  born  to 
 him,  and  God  called  her  name  not  beloved,  and  tes- 
 tified by  this  type  that  he  would  no  more  have 
 mercy  upon  the  house  of  Israel,  who  would  thus  be 
 compelled  to  acknowledge  themselves  hated  of  the 
 Lord.  As  rejection  was  the  cause  of  the  divine 
 hatred,  so  the  adoption  of  those  (Hos.  i.  10)  who 
 had  been  strangers  for  a  time  was,  according  to  the 
 prophet,  the  commencement  of  the  love  of  their  hea- 
 venly Father. 
 
 Isaiah  also  criefh — Paul  now  goes  to  the  second 
 part  of  his  subject,  and  he  was  desirous  to  avoid  it, 
 lest  he  should  exasperate  the  minds  of  his  country- 
 men. Paul  intentionally  introduces  Isaiah  crying, 
 not  speaking,  for  the  purpose  of  exciting  greater 
 attention.  The  words  of  the  prophet  (Isa.  x.  21) 
 are  manifestly  designed  to  prevent  the  Jews  from 
 
TO    THE    ROMANS.  403 
 
 boasting  too  much  in  the  flesh.  The  statement  is 
 awful,  that  a  small  number  only  out  of  so  large  a 
 multitude  shall  obtain  salvation.  For  the  j^ropliet, 
 after  describing  the  destruction  and  desolation  of  the 
 Jewish  people,  although,  to  prevent  believers  from 
 considering  the  covenant  of  God  to  be  entirely  anni- 
 hilated, he  leaves  them  some  hope  still  remaining  of 
 grace,  yet  he  confines  it  to  a  very  few.  But,  since 
 the  prophet  made  this  prediction  concerning  his  own 
 time,  we  must  consider  how  Paul  can  properly  .5uit 
 it  to  his  ow^n  purpose.  The  apostle  states,  "  when 
 the  Lord  was  desirous  to  deliver  his  people  from  the 
 Jewish  captivity,  he  determined  that  the  benefit  of 
 this  deliverance  should  be  extended  only  to  a  very 
 few  out  of  that  immense  crowd  of  people,  who  justly 
 deserved  to  be  called  the  remnant  of  destruction, 
 when  compared  wdth  the  great  number  of  the  people 
 that  he  suffered  to  perish  in  exile.  This  carnal 
 restoration  of  the  Jews  to  their  own  land  prefigured, 
 nay,  was  the  beginning  of  the  true  renewal  of  the 
 church  of  God,  which  is  accomplished  in  Christ. 
 What  then  happened,  must  be  now  completed  with 
 much  greater  certainty  in  the  progress  and  fulfilment 
 of  so  glorious  a  deliverance." 
 
 For  he  will  finish  the  work,  and  cut  it  short — The 
 true  sense,  omitting  the  great  variety  of  interpreta- 
 tions, seems  to  be  the  following :  The  Lord  ■will  so 
 shorten  and  cut  off  his  people,  that  the  remnant  will 
 have  the  appearance  of  a  certain  wasting  and  con- 
 sumption, and  present  the  similitude  and  vestige  of 
 an  immense  ruin.  The  small  number  that  shall 
 remain  after  the  consumption  will  be  the  work  of 
 the  righteousness  of  the  Lord,  or  rather  serve  to  tes- 
 tify his  righteousness  through  the  wholew^orld.  Some 
 interpreters,  earnestly  desirous  to  display  their  phi- 
 losophical acuteness,  have  imagined  the  doctrine  of 
 the  gospel  to  be  called  a  consummation,  w^hich  is  the 
 2  c  2 
 
404  ON  Paul's  epistle 
 
 meaning  of  one  of  the  expressions  in  Isaiali,  because 
 it  abrogates  the  ceremonial  rites,  and,  therefore,  de- 
 serves to  be  considered  a  compendious  abridgment  of 
 the  law.  The  gospel,  in  my  opinion,  ought  to  be 
 regarded  as  the  finishing  and  consumption  of  the 
 law.  The  Greek  translator  has  not  only  mistaken 
 the  sense  of  this  passage,  but  of  Isa.  x.  22,  23  ; 
 xxviii.  22;  and  Ezek.  xi.  13,  where  the  prophet 
 says,  according  to  that  version,  "  O  Lord  God !  wilt 
 thou  perfectly  complete  the  remnant  of  Israel  ?" 
 although  the  following  is  the  real  meaning  of  the 
 passage,  "  Wilt  thou  bring  to  utter  destruction  the 
 remnant  of  Israel  ?"  This  has  arisen  from  inatten- 
 tion to  the  ambiguity  of  the  original  word,  which 
 means  both  to  complete  and  to  destroy.  Isaiah  uses 
 two  substantive  nouns,  consumption  and  determina- 
 tion, or  declaration  ;  and  the  Septuaginthas  displayed 
 a  very  striking  and  unreasonable  affectation  of  the 
 Hebrew  phraseology.  For  what  occasion  was  there 
 to  involve  a  sentence,  sufficiently  clear  of  itself,  by 
 an  obscure  figure  '?  Isaiah,  also,  'speaks  hyperboli- 
 cally  in  this  instance,  by  calling  consumption  a 
 diminishing,  which  takes  place  in  the  case  of  any 
 remarkable  overthrow. 
 
 And  as  Isaiah  said  before — The  prophet  (Isa.  i.  9) 
 deplores  in  this  passage  the  devastation  of  Israel 
 during  his  own  life.  The  destruction  of  the  Jewish 
 people,  therefore,  is  no  new  event  and  unprecedented 
 example ;  for  the  nation  of  the  Israelites  can  lay 
 claim  to  no  other  prerogative  but  what  they  derive 
 from  their  parents,  who  had  on  former  occasions 
 experienced  the  severe  trials  and  howling  tempests 
 of  affliction  in  so  striking  a  manner,  according  to  the 
 evangelical  prophet  Isaiah,  that  they  had  nearly  be- 
 come as  Sodom,  and  like  unto  Gomorrah.  The  dif- 
 ference was,  that  a  very  small  number  was  preserved, 
 as  seed,  to  prevent  the  entire  extinction  of  the  very 
 
TO    THE    ROMANS.  405 
 
 name  of  Israel,  by  blotting  them  out  with  an  ever- 
 lasting forgetfulness  and  oblivion.  For  God  was 
 obliged  to  be  always  mindful  of  his  promise,  and  to 
 manifest  an  abiding  sense  of  mercy  amidst  the  se- 
 verest punishments. 
 
 30  What  shall  we  say  then  ?  That  the  gentiles, 
 which  followed  not  after  righteousness,  have  attained 
 to  righteousness,  even  the  righteousness  which  is  of 
 faith.  31  But  Israel,  which  followed  after  the  law 
 of  righteousness,  hath  not  attained  to  the  law  of 
 righteousness.  32  Wherefore  ?  Because  they  sought 
 it  not  by  faith,  but  as  it  were  by  the  works  of  the 
 law  :  for  they  stumbled  at  that  stumbling-stone ; 
 33  As  it  is  written,  Behold,  I  lay  in  Sion  a  stum- 
 bling-stone, and  rock  of  offence :  and  whosoever 
 believeth  on  him  shall  not  be  ashamed. 
 
 What  shall  we  say  thenl — The  apostle,  that  he 
 may  leave  the  Jews  no  occasion  for  complaints  and 
 murmuring  against  God,  begins  by  pointing  out  rea- 
 sons, adapted  to  the  human  capacity,  why  the  Jewish 
 nation  had  been  thus  cast  off  by  the  Lord  of  Hosts. 
 Those  interpreters  act  with  great  folly,  and  invert 
 the  whole  order  of  the  divine  procedure,  who  endea- 
 vour to  establish  and  advance  such  causes  above  the 
 secret  predestination  of  God,  which  ought,  as  Paul 
 has  already  taught  us,  to  be  considered  the  greatest 
 and  highest  of  all  causes.  As  predestination  is  supe- 
 rior to  all  other  causes,  so  the  depravity,  profligacy, 
 and  abandoned  wickedness  of  the  impious  afford 
 ground  and  supply  materials  for  the  judgments  of 
 unerring  Rectitude.  Since,  however,  the  subject  was 
 difficult,  Paul  has  recourse  to  consultation,  as  if  he 
 proposed  a  question  in  consequence  of  his  doubting 
 
406  ON  Paul's  epistle 
 
 what  could  be  said  on  the  point  under  discussion. 
 That  the  c/entiles,  which  followed  not  after  righteous- 
 ness— Nothing  appeared  more  absurd  or  inconsistent 
 than  that  the  gentiles,  who  wallowed  in  all  the  wan- 
 tonness of  fleshly  indulgences,  without  paying  the 
 least  attention  to  justice,  should  be  invited  to  a  par- 
 ticipation of  salvation,  and  to  the  obtaining  of  righte- 
 ousness, while,  on  the  other  hand,  the  Jews,  who  had 
 devoted  themselves  with  great  zeal  and  ardour  to  the 
 works  of  the  law,  should  be  driven  away  from  all  the 
 rewards  and  enjoyments  of  righteousness.  Paul 
 makes  a  simple  and  unvarnished  statement  of  the 
 reason  of  this  uncommon  paradox,  refrains  from  all 
 harshness  of  expression,  calculated  to  exasperate  the 
 Jews,  and  shows  that  the  righteousness  unto  which 
 the  gentiles  attained  consisted  in  faith,  and  de- 
 pended, therefore,  on  the  mercy  of  God,  not  any 
 peculiar  dignity  in  man.  The  apostle  proves  the 
 zeal  of  the  law,  which  influenced  the  mind  and  con- 
 duct of  the  Jews,  to  be  preposterous,  since  they  were 
 earnestly  labouring  to  be  justified  by  works,  and 
 striving  to  attain  an  eminence  that  no  child  of  Adam 
 could  reach.  Besides  this  circumstance,  they  stum- 
 bled at  Christ,  who  alone  opens  a  door  for  the  attain- 
 ment of  righteousness.  The  design  of  the  apostle  in 
 the  first  member  of  this  sentence  was  to  exalt  the 
 mere  grace  and  favour  of  God,  that  no  other  cause 
 might  be  sought  for  in  the  calling  of  the  gentiles  save 
 the  favour  with  which  the  Preserver  of  all  mankind 
 vouchsafed  to  embrace  those,  who  were  utterly  un- 
 worthy of  so  great  a  blessing.  Paul  expressly  calls 
 it  the  righteousness  of  Jehovah,  from  which  alone 
 salvation  springs ;  and  he  intimates,  that  the  righte- 
 ousness of  the  heathens  consists  in  gratuitous  recon- 
 ciliation, when  he  states  that  it  emanates  from  faith. 
 Every  divine  who  imagines  that  the  gentiles  are  jus- 
 tified because  they  have  obtained  the  Spirit  of  rege- 
 
TO    THE    ROMANS.  407 
 
 neration  by  means  of  faith,  entirely  mistakes  the 
 mind  and  sentiments  of  Paul.  For  there  would  have 
 been  no  truth  in  their  apprehending  what  they  did 
 not  seek,  unless  God  had  embraced  them  in  his  gra- 
 tuitous love,  when  straying  and  wandering  from  all 
 tlie  paths  of  truth  and  peace,  and  oifered  them  a 
 righteousness,  which  it  was  utterly  impossible  for  the 
 gentiles  to  pursue  with  any  ardour  or  zeal,  since  it 
 was  unknown  to  them,  and  could  not  therefore  flou- 
 rish with  any  vigour.  It  must,  also,  be  carefully 
 observed,  that  the  gentiles  obtained  righteousness 
 only  by  faith,  because  the  Father  of  lights  prevented 
 their  faith  by  his  own  grace  and  favour.  For,  had 
 the  heathens  by  means  of  their  faith  aspired  first 
 after  righteousness,  they  would,  in  that  case,  have 
 followed  after  this  inestimable  gift.  Faith,  therefore, 
 itself  is  a  part  and  portion  of  divine  grace.* 
 
 *  How  are  we  said  to  be  justified  by  faith  ? 
 
 Not  as  though  we  were  just  for  the  worthinesse  of  this  ver- 
 tue,  for  in  such  respect  Christ  alone  is  our  righteousness  ;  but 
 because  faith,  and  faith  onely,  is  the  instrument  fit  to  appre- 
 hend and  receive,  not  to  worke  or  procure  our  justification  ; 
 and  so  to  knit  us  unto  Christ,  that  wee  may  be  made  partakers 
 of  all  his  benefits. 
 
 Is  it  in  man's  power  to  attain  this  faith  and  holinesse  ? 
 
 No ;  but  God  worketh  them  in  his  children  according  to 
 that  measure  which  he  in  his  children  sees  fit. 
 
 What  is  that  holinesse  which  accompanieth  this  justifying 
 faith? 
 
 A  gift  of  God  whereby  the  heart  of  the  believer  is  with- 
 drawne  from  evill,  and  converted  to  newnesse  of  life. 
 
 What  be  the  parts  of  Sanutification  ? 
 
 Mortification,  whereby  our  naturall  corruption  is  subdued ; 
 and  vivification  or  'quickening,  whereby  inherent  holinesse  is 
 renewed  in  us. 
 
 How  is  the  grace  of  God  communicated  to  the  elect,  of  whom 
 the  Catholicke  church  doth  consist  ? 
 
 By  that  wonderful  union  whereby  Christ  and  his  Church  are 
 made  one,  so  that  all  the  elect  being  ingrafted  into  him,  grow 
 together  into  one  Mysticall  Body  whereof  he  is  the  Head. — 
 Archbishop  Usher^s  Brief  Method  of  Christian  Religion. 
 
408  ON  Paul's  epistle 
 
 But  Israel,  which  followed — Paul  freely  acknow- 
 ledges, what  appeared  incredible,  that  we  need  not 
 be  astonished  to  find  the  Jews  accomplish  nothing 
 by  their  strenuous  and  vigorous  pursuit  of  righteous- 
 ness, because,  by  running  out  of  their  way,  they 
 wearied  themselves  to  no  purpose.  I  consider  Paul, 
 in  the  first  part  of  this  verse,  to  have  meant,  by  the 
 laio  of  righteousness,  the  righteousness  of  the  law; 
 and,  in  the  conclusion  of  the  sentence,  he  repeats  the 
 same  words  in  a  different  sense,  understanding  them 
 to  import  the  form  or  rule  of  righteousness.  The 
 sum  of  the  whole  is — "  that  Israel,  by  following  after 
 the  law  of  righteousness,  had  not  attained  the  true 
 manner  of  righteousness,  which  is  prescribed  in  the 
 law."  Paul  uses  an  elegant  figure  of  speech,*  when 
 he  states  that  legal  righteousness  was  the  cause  why 
 the  Jews  attained  not  to  the  law  of  righteousness. 
 
 Not  hy  faith,  hut  as  it  were  hy  icorks  —  Paul 
 justly  points  out  the  rejection  of  those,  who  endea- 
 vour to  obtain  salvation  by  the  confidence  of  works, 
 since  the  rash  and  ruinous  zeal  of  the  supporters  of 
 merits  is  generally  considered  to  be  well  founded, 
 without  reflecting  that  they  do  every  thing  in  their 
 power  entirely  to  destroy  and  abolish  faith,  without 
 which  no  salvation  can  be  expected.  Should  they 
 gain  their  point,  all  true  righteousness  would  be  for 
 ever  annihilated.  Paul,  it  is  evident,  institutes  a 
 comparison  between  faith  and  the  merits  of  works, 
 as  being  entirely  contrary  in  their  nature,  qualities, 
 and  tendency.  Since,  therefore,  the  confidence  of 
 works  blocks  up  more  than  any  thing  else  our  way 
 to  the  attainment  of  righteousness,  it  is  necessary  for 
 us  to  bid  an  eternal  adieu  to  all  works,  and  to  lean 
 and  place  our  reliance  upon  the  alone  Source  of  all 
 l^erfection.  This  example  of  the  Jews  is  well  calcu- 
 lated to  affrighten  all  those  who  labour  to  obtain  the 
 
 *  Paronomasia. 
 
TO    THE    ROMANS.  4.09 
 
 kingdom  of  God  by  works  ;  for  we  have  already 
 proved,  that  Paul  does  not  call  ceremonial  observan- 
 ces the  works  of  the  law.  The  apostle  opposes  faith 
 to  the  merit  of  works,  and  keeps  both  his  eyes  di- 
 rected, with  the  most  unvarying  attention,  to  the 
 alone  clemency  of  the  Supreme  Being,  without  cast- 
 ing a  single  glance  towards  his  own  proper  merit. 
 For  they  stumbled  at  that  stumbling-stone  —  Christ* 
 is  given  us  for  righteousness,  and  every  human 
 being,  who  obtrudes  the  righteousness  of  works  upon 
 God,  endeavours  to  deprive  his  only  Saviour  of  his 
 office.  What  greater  absurdity  can  be  imagined  than 
 to  expect  to  obtain  righteousness  by  merit,  which 
 leaves  the  sinner  no  hopes  of  pardon  ?  It  is  an  un- 
 doubted truth  that  all  men,  who  rely  upon  the  con- 
 fidence derived  from  works  under  the  vain  pretence 
 of  showing  an  ardent  zeal  for  righteousness,  wage 
 war  with  the  most  holy  Lord  God,  with  all  the  fury 
 of  madness.  It  is  easily  known  how  the  confiders 
 in  works  stumble  at  Christ,  for,  if  we  do  not  ac- 
 knowledge our  own  sinfulness,  our  utter  want  of 
 personal  righteousness,  and  poverty  with  respect  to 
 works  of  our  own,  we  obscure  the  dignity  of  Christ, 
 v/hich  consists  in  his  being  the  light,  salvation,  life, 
 resurrection,  righteousness,  and  medicine  of  all  be- 
 lievers. Why  is  he  possessed  of  all  these  honours, 
 but  to  enjoy  the  power  of  giving  sight  to  the  blind, 
 salvation  to  the  condemned,  life  to  the  dead,  resur- 
 rection to  dust  and  ashes,  pardon  of  sins  to  the  most 
 abandoned,  health  and  cure  of  disease  to  bodily  sick- 
 
 *  How,  then,  must  sinful  man  look  to  be  justified  in  the 
 sight  of  God  ? 
 
 By  the  mercy  of  God  alone,  whereby  he  freely  bestoweth 
 his  Sonne  upon  him,  imputing  man's  sinnes  unto  Christ,  and 
 Christ's  righteousness  unto  man,  whereby  the  sinner,  being 
 possessed  of  Jesus  Christ,  obtaineth  of  God  the  remission 
 of  sinnes,  and  imputation  of  righteousness.  —  Archbishop 
 Usher's  Brief  Method  of  Christian  Religion. 
 
410  ON  faul's  epistle 
 
 ness,  and  the  most  complicated  maladies  ?  Nay,  if 
 we  arrogate  any  righteousness  to  ourselves,  we  strug- 
 gle in  some  measure  with  the  power  of  Christ,  since 
 his  office  consists  as  much  in  breaking  down  and 
 humbling  all  the  pride  of  the  flesh,  as  in  assisting, 
 giving  rest,  and  affording  comfort  to  those  who  are 
 weary  and  heavy  laden.  This  passage  is  properly 
 quoted,  for  God  threatens,  (Isa.  viii.  14,)  "  that  he 
 will  be  a  stone  of  stumhUng,  and  for  a  rock  of  offence, 
 to  both  the  houses  of  Israel  ;  for  a  gin  and  for  a 
 snare  to  the  inhabitants  of  Jerusalem."  Since  Christ 
 himself  is  the  very  God  who  spoke  by  the  prophet, 
 we  need  not  be  surprised  to  find  it  fulfilled  in  him. 
 When  Paul  calls  Christ  a  rock  of  offence,  he  informs 
 us,  we  need  not  be  surprised  to  find  the  stumblers 
 at  this  rock,  from  perverse  obstinacy,  making  no 
 progress  in  the  way  of  righteousness,  since  they  alto- 
 gether despised  the  road  pointed  out,  and  made  easy 
 to  them,  by  the  Lord  of  all  'flesh.  Christ  is  not  of 
 himself,  and  in  his  own  proper  character,  a  stone  of 
 stumbling ;  he  is  so  from  accident,  in  consequence  of 
 the  depravity  of  man,  as  the  apostle  afterwards 
 proves. 
 
 And  whosoever  believeth  in  him  shall  not  be 
 ashamed — Paul  added  this  quotation,  from  Isaiah 
 xxviii.  16,  for  the  comfort  of  the  pious,  as  if  he  had 
 said,  *'  We,  believers,  need  not  be  afraid,  or  over- 
 whelmed with  fear  instead  of  confidence,  because 
 Christ  is  termed  the  stone  of  stumbling ;  since,  wliiie 
 he  is  laid  down  as  a  rock  for  the  ruin  of  unbelievers 
 who  stumble  against  him,  he  proves  to  be  the  life 
 and  resurrection  of  the  pious.  The  Messiah  is,  ac- 
 cording to  prediction,  an  offence  and  scandal  to 
 rebels  and  unbelievers,  but  a  stone,  a  tried  stone,  a 
 precious  corner  stone,  a  sure  foundation  to  all  the 
 pious  ;  and  all,  who  rely  on  him,  shall  not  make 
 haste."     Paul,  following  the  Septuagint,  translates 
 
TO    THE    ROMANS.  411 
 
 it,  shall  not  he  ashamed  ;  and  Peter  (1.  ii.  2)  gives  the 
 version,  shall  not  he  confounded,  instead  of,  shall  not 
 make  haste. 
 
 CHAPTER  X. 
 
 1  Brethren,  my  heart's  desire  and  prayer  to 
 God  for  Israel  is,  that  they  might  be  saved.  2  For 
 I  bear  them  record  that  they  have  a  zeal  of  God, 
 but  not  according  to  knowledge.  3  For  they,  being 
 ignorant  of  God's  righteousness,  and  going  about  to 
 establish  their  own  righteousness,  have  not  submit- 
 ted themselves  unto  the  righteousness  of  God. 
 4  For  Christ  is  the  end  of  the  law  for  righteousness 
 to  every  one  that  believeth. 
 
 We  here  see  with  what  solicitude  this  holy  servant 
 of  God  meets  the  causes  of  stumbling  among  the 
 Jews ;  for,  that  he  may  still  continue  to  mitigate  the 
 harshness  of  any  of  his  remarks  in  setting  forth  the 
 rejection  of  the  Jewish  nation,  he  testifies,  as  before, 
 his  heart's  desire  for  them,  and  proves  it  from  the 
 effect ;  because  their  salvation  was  carefully  regarded 
 by  Paul  in  his  prayers  to  the  Lord.  For  this  affec- 
 tion springs  from  a  true  and  genuine  love.  He  was, 
 indeed,  under  the  necessity  of  manifesting  his  love 
 to  his  own  nation  from  which  he  was  descended,  per- 
 haps, on  account  of  another  cause  ;  for  his  doctrine 
 never  would  have  been  received  by  the  Jews,  had 
 they  considered  him  to  be  their  professed  enemy. 
 They  would  have,  likewise,  suspected  his  conduct  in 
 revolting  to  the  gentiles  ;  because  his  apostacy  from 
 the  law  would  have  been  considered  by  them,  as 
 
412  ON  Paul's  epistle 
 
 we  have  hinted  in  the  last  chapter,  to  have  proceeded 
 from  his  hatred  to  the  Jews. 
 
 For  I  hear  them  record — The  object  of  this  attest- 
 ation of  Paul,  in  favour  of  his  countrymen,  was  to 
 give  them  confidence  in  his  attachment ;  for  it  was  a 
 sufficiently  just  ground  for  his  pitying,  and  not 
 hating  them,  since  he  was  fully  persuaded  that  their 
 error,  and  the  cause  of  their  being  deceived,  pro- 
 ceeded from  ignorance,  not  a  hardened  depravity  of 
 mind.  Nay,  he  saw  that  they  were  induced  to  per- 
 secute the  kingdom  of  Christ  from  some  love  and 
 affection  to  the  Lord  of  all  glory.  We  may  hence 
 learn  the  result  we  must  expect  to  experience  from 
 obeying  and  following  our  good  intentions.  To 
 allege  these  as  the  motives  of  our  conduct,  when  we 
 are  accused,  is  generally  considered  to  be  a  very 
 proper  excuse,  nay,  one  of  the  very  best.  Very 
 great  numbers,  at  the  present  time,  are  prevented, 
 under  this  pretext,  from  zealously  and  ardently  de- 
 voting themselves  to  the  study  of  the  word  of  God, 
 because  they  think  that  sins  arising  from  ignorance, 
 without  any  determined  wickedness,  nay,  even  with 
 good  intention,  will  be  excused  and  forgiven.  Who, 
 among  us,  can  bear  to  hear  any  excuse  offered  in 
 defence  of  the  Jews  for  crucifying  the  Saviour  of 
 sinners,  for  the  barbarous  cruelty  they  manifested 
 towards  the  apostles,  and  their  unceasing  efforts  to 
 destroy  and  extinguish  the  good  news  of  everlasting 
 life  ?  Is  it  not  in  the  power  of  the  Israelites  to  pro- 
 duce the  same  defence  of  their  conduct  in  these  in- 
 stances of  shocking  persecution,  as  we  can  of  our 
 neglect  of  the  study  of  divine  truth  ?  Away  with 
 such  vain  and  shuffling  apologies,  derived  from  good 
 intention  ;  if  we  seek  God  with  our  whole  heart, 
 let  us  follow  the  way  which  alone  leads  to  his  enjoy- 
 ment. It  is  better,  according  to  Augustine,  even  to 
 halt  in  the  road,  than  to  run,  with  all  our  might,  out 
 
TO    THE    ROMANS. 
 
 413 
 
 of  the  proper  path.  Never  let  us  forget  the  great 
 truth,  impressed  upon  our  minds  by  Lactantius,  if  we 
 are  sincerely  desirous  to  become  religious — that  no 
 genuine  religion  can  exist,  which  is  not  combined 
 with  the  study  of  the  word  of  God.  When,  also, 
 we  observe  the  wanderers,  even  with  a  good  inten- 
 tion, sinking  in  ruin,  hov/  many  thousand  deaths 
 must  await  those,  who,  enjoying  the  divine  illumi- 
 nation, err  from  the  paths  of  life,  with  the  eyes  of 
 their  mind  open,  and  the  full  consent  of  their  wills. 
 
 For  they,  being  ignorant  of  God's  righteousness — • 
 Lo  !  how  they  erred  from  an  inconsiderate  zeal,  and 
 a  desire  to  exalt  their  own  righteousness  !  their  en- 
 tire ignorance  of  the  divine  righteousness  plunged 
 them  in  irretrievable  destruction  and  a  foolish  confi- 
 dence. The  apostle  opposes  the  righteousness  of 
 God  to  that  of  man  ;  in  the  first  place,  because  they 
 cannot  stand  together,  in  consequence  of  their  con- 
 trariety to  each  other,  so  that  the  divine  righteous- 
 ness is  subverted  as  soon  as  man  elevates  his  own. 
 In  the  second  place,  it  is,  undoubtedly,  called  the 
 divine  righteousness,  because  it  is  a  gift  from  the 
 Most  High  ;  as  it  is  termed  human  righteousness, 
 since  men  seek  to  attain  it  either  by  their  own  ex- 
 ertions, or  to  recommend  themselves,  by  its  means, 
 to  the  Divine  Being.  No  human  being,  desirous  to 
 be  justified  in  himself,  can  possibly  be  subject  to  the 
 righteousness  of  God.  Is  it  not  a  sense  of  our  own 
 utter  destitution,  which  compels  us  to  seek  for 
 righteousness  from  another  ?  Men,  as  already  stated, 
 are  clothed  with  the  divine  righteousness  by  faith, 
 because  Christ's  righteousness  is  imputed.  Paul 
 casts  great  dishonour  upon  the  pride  which  puffs  up 
 the  self-conceit  of  hypocrites,  although  they  conceal 
 it  under  the  specious  disguise  of  zeal,  and  he  declares 
 they  have  cast  off  the  yoke  of  the  God  of  heaven  and 
 earth,  refused  to  pay  him  allegiance,    and   ranged 
 
414  ON  Paul's  epistle 
 
 themselves  as  adversaries  and  rebels  to  his  spotless 
 righteousness. 
 
 For  Christ  is  the  end  of  the  hnv — Complement,  or, 
 as  translated  by  Erasmus,  perfection  of  the  law  is 
 tolerably  well  suited  to  this  passage  ;  yet,  since  the 
 common  reading  is  almost  universally  received,  and 
 does  not  ill  agree  with  the  context,  I  leave  it  to  my 
 readers  to  make  their  own  choice.     The  apostle  re- 
 futes the  objection,  which  might  be  formed,  that  the 
 Jews  had  pursued  the  right  path,  because  they  had 
 devoted  themselves  to  the  righteousness  of  the  law. 
 In  proving  the  falsehood  of  this  opinion,  Paul  shows 
 the    folly   of  those    interpreters    of    the    law,    who 
 seek  for  justification  by  its  works,  for  the  law  was 
 given  to  lead  and  conduct  us  to  another  righteous- 
 ness.    Every  precept,  every  promise,  every  doctrine 
 of  the  law  looks  to  Christ  as  the  mark  which  ought 
 to  be  kept  constantly  in  view.     All    the  judicial, 
 ceremonial,  ritual,  and  moral  parts  of  the  law  are 
 directed  to  the  Messiah  as  their  completion.     Nor 
 can  this  be  attained,  unless,  feeling  ourselves  to  be 
 destitute,  robbed,  and  spoiled  of  all  righteousness,  to 
 be  overwhelmed  with  shame  and  confusion  of  face  on 
 the   remembrance  of  our  manifold  and  aggravated 
 transgressions,  we  seek  for  gratuitous  righteousness 
 from  our  alone  Saviour  and  Redeemer  Christ  Jesus 
 the  Lord.     The  consequence  of  such  a  view  of  the 
 law  as  the  Jews  maintained,  was  a  deserved  censure 
 of  that  people  for  their  depraved  abuse  of  the  pre- 
 cepts of  the  jMost  High,  who,  in  their  folly,  converted 
 into  a  stumbling-block  what  was  intended  and  calcu- 
 lated to  afford  them  assistance.     Nay,  it  is  evident 
 that  they  had  basely  mutilated  the  law  of  God,  cast 
 away  the  very  soul  of  the  statutes  and  testimonies  of 
 Jehovah,  and  snatched  only  at  the  dead  body  of  the 
 letter.     For,  notwithstanding   the   law  promises    a 
 reward  to  all  who  observe  and  keep  its  precepts,  yet, 
 
TO    THE    ROMANS.  415 
 
 since  it  has  thrown  the  whole  race  of  mortals  into 
 one  common  sink  of  guilt  and  iniquity,  it  has  sub- 
 stituted a  new  righteousness  in  Christ,  which  is  not 
 acquired  by  the  merits  of  our  works,  but  is  presented 
 to  us  gratuitously,  and  received  by  faith.  Thus  the 
 righteousness  of  faith,  as  we  have  already  seen  in 
 the  first  chapter,  received  a  testimony  to  its  necessity 
 and  character  from  the  law.  This  is  a  striking  pas- 
 sage to  prove  that  the  law  in  all  its  parts  has  respect 
 to  Christ :  none  can  properly  understand  it  who  does 
 not  constantly  aim  at  the  Messiah  as  the  end  and 
 scope  of  the  Zuosaic  dispensation. 
 
 5  For  Moses  describeth  the  righteousness  which 
 is  of  the  law,  That  the  man  which  doeth  those  things 
 shall  live  by  them.  6  But  the  righteousness  which 
 is  of  faith  speaketh  on  this  wise,  Say  not  in  thine 
 heart,  Who  shall  ascend  into  heaven?  (that  is,  to 
 bring  Christ  down  from  above ;)  7  Or,  who  shall 
 descend  into  the  deep  ?  (that  is,  to  bring  up  Christ 
 again  from  the  dead.)  8  But  what  saith  it?  The 
 word  is  nigh  thee,  even  in  thy  mouth,  and  in  thy 
 heart ;  that  is,  the  word  of  faith  which  we  preach ; 
 
 9  That  if  thou  shalt  confess  with  thy  mouth  the 
 Lord  Jesus,  and  shalt  believe  in  thine  heart  that  God 
 hath  raised  him  from  the  dead,  thou  shalt  be  saved. 
 
 10  For  with  the  heart  man  believeth  unto  righteous- 
 ness ;  and  with  the  mouth  confession  is  made  unto 
 salvation. 
 
 Paul  now  compares  the  righteousness  of  faith  and 
 works,  with  a  view  to  show  the  very  great  disagree- 
 ment which  exists  between  these  two  diflerent  prin- 
 ciples, for  the  opposition  between  contrary  subjects 
 
416  ON  Paul's  epistle 
 
 shines  forth  with  more  brightness  and  distinctness 
 by  means  of  comparison.  For  this  purpose  the 
 apostle  does  not  quote  the  writings  and  predictions 
 of  the  prophets,  but  the  testimony  of  Moses,  the 
 great  lawgiver  of  the  Israelites,  that  they  might 
 understand  the  law  not  to  have  been  given  by  Moses 
 with  a  view  to  keep  them  relying  on  the  confidence 
 inspired  by  their  works,  but  rather  to  lead  them  to 
 Christ.  For,  although  Paul  had  cited  the  prophets 
 as  witnesses  of  his  opinion,  the  difficulty  still  re- 
 mained, why  the  law  should  prescribe  another  form 
 of  righteousness.  He  discusses  the  subject  with 
 great  adroitness  and  force,  and  establishes  the  righ- 
 teousness of  faith  from  the  very  doctrine  of  the  law. 
 The  law  is  taken  in  a  twofold  sense,  when  Paul 
 makes  it  in  this  passage  agree  with  faith,  while 
 in  other  parts  of  this  epistle  he  opposes  the  righte- 
 ousness of  Christ  to  the  righteousness  of  the  law. 
 At  one  time  the  law  means  the  Vv-hole  doctrine  deli- 
 vered by  Moses  ;  at  another,  that  part  of  it  which 
 peculiarly  belonged  to  his  ministry,  and  is  contained 
 in  its  precepts,  rewards,  and  punishments.  The 
 chief  office  which  Moses  had  generally  assigned  him 
 was  the  instruction  of  the  people  concerning  the  true 
 rule  of  piety.  Granting  the  truth  of  this  position, 
 it  was  his  bounden  duty  to  preach  faith  and  repent- 
 ance ;  but  faith  cannot  be  taught  without  offering  the 
 gratuitous  promises  of  the  divine  mercy,  and  on 
 this  account  he  was  obliged  to  be  a  preacher  of  the 
 gospel,  and  it  appears  from  many  parts  of  his  wri- 
 tings that  he  performed  this  j^art  of  his  ministry 
 with  great  fidelity.  Moses  could  not  teach  the  peo- 
 ple repentance  without  showing  them  the  necessary 
 duties  required  by  the  Lord  in  their  conduct  and 
 manner  of  life,  which  are  comprehended  in  the  pre- 
 cepts of  the  law.  It  was  his  bounden  duty  to  add 
 promises  and  threatenings,  for  the  purpose  of  instil- 
 
TO    THE    ROMANS.  417 
 
 ling  into  the  minds  of  the  people  a  love  of  righteous- 
 ness, and  engrafting  a  hatred  of  iniquity.     He  de- 
 picted in  lively  colours  the  rewards   which  were  laid 
 up  for  the  righteous,  and  denounced  the  woes  and 
 awful  punishments  which  were  reserved  for  sinners. 
 The  duty  now  remaining  to  be  performed  by  the 
 people,  was  to  consider  in  how  many  different  ways 
 the  curses  of  God  were  incurred  by  disobedience,  and 
 how  utterly  impossible  it  was  to  be  able  to  merit  the 
 blessings  of  God  by  works.     In  utter  despair,  there- 
 fore, of  attaining  happiness  by  their  own  righteousness, 
 they  fly  to  the  harbour  of  divine  goodness,  and  to  Christ 
 himself,  the  only  refuge  for  lost  and  ruined  sinners. 
 Such  was  the  endand  design  of  the  ministry  of  Moses. 
 Since,  however,  the  promises   of  the   gospel  occur 
 only  in  a  scattered  manner  in  Moses,  and  are  attend- 
 ed with  some  obscurity,  while  the  precepts  and  re- 
 wards appointed  for  the  observers  of  the  law  more 
 frequently  abound,  the  function  of  teaching  the  cha- 
 racter of  the  true  righteousness  of  works  is  properly 
 and  peculiarly  attributed  to  the  Jewish  lawgiver.    He 
 also  points  out  the  nature  and  character  of  the  remu- 
 neration bestowed  upon  the  observance  of  the  law, 
 and   of  the   vengeance   and   punishment  which  are 
 threatened  against  and  await  transgression.     In  this 
 manner  (Johni.  17)  Moses  himself  is  compared  with 
 Christ,  when  it  is  said,  "  the  law  was  given  by  Moses, 
 but  grace  and  truth  came  by  Jesus  Christ."     When- 
 ever the  name  of  the  law  is  taken  in  this  limited  and 
 restricted  sense,  Moses  is  opposed  to  Christ,  and  we 
 must  then  carefully  consider,  what  the  law  contains 
 in  itself  when  separated  from  the  gospel.     I   must 
 refer  what  I  have  said  here  concerning  the  righteous- 
 ness of  the  law,  not   to  the  whole  office,  duty,  and 
 function  of  Moses,  but  to  that  part  of  it  which  was 
 peculiarly    intrusted  to  the  legislator  of  the  descen- 
 dants of  Abraham.     For  Moses  describes — Paul  uses 
 2d 
 
418  ON  Paul's  epistle 
 
 the  word  writes  instead  of  describes.  The  passage 
 quoted  occurs  Levit.  xviii.  5,  where  the  Lord  pro- 
 mises eternal  life  to  the  observers  of  his  law.  See 
 Ezek.  XX.  11 ;  xiii.  21  ;  Luke  x.  28  ;  Gal.  iii.  12. 
 The  apostle  took  the  passage  in  the  sense  of  ever- 
 lasting, not  temporal  life,  although  some  interpreters 
 confine  it  to  the  continuance  of  our  existence  in  time. 
 The  following  is  the  argument  of  the  apostle  :  "  Since 
 no  son  or  daughter  of  Adam  can  obtain  the  right- 
 eousness prescribed  by  the  law,  vdthout  the  exact 
 fulfilment  of  all  its  parts,  and  all  mankind  are  in- 
 variably very  remote  from  the  attainment  of  this 
 perfection,  it  is  impossible  for  any  one  to  procure  sal- 
 vation by  this  method.  Israel,  therefore,  displayed 
 the  very  height  of  folly  by.  expecting  to  reach  the 
 demands  of  the  righteousness  of  the  law,  from  which 
 we  are  all  excluded."  Paul  argues  that  the  promise 
 is  of  no  use,  because  we  are  utterly  unable  to  perform 
 the  condition  which  it  requires.  How  vain  the  sub- 
 tlety of  those,  who  endeavour  to  establish  the  righ- 
 teousness of  works  by  quoting  the  promises  of  the 
 law.  For  a  certain  curse  awaits  us,  if  we  rely  on 
 these,  and  all  hope  of  securing  salvation  is  for  ever 
 cut  off.  How  low  and  mean  is  the  folly  and  stupidity 
 of  the  Roman  Catholics,  who  consider  it  sufficient  to 
 establish  the  proof  of  merit,  by  quoting  with  great 
 keenness  the  bare  promises,  as  establishing  the  point 
 at  issue  ;  for  they  say,  unerring  Truth  did  not  in  vain 
 promise  life  to  his  worshippers.  Their  blindness 
 prevents  them  from  observing,  that  the  promise  of 
 life  was  given  with  a  view  to  make  the  sense  and 
 feeling  of  their  transgressions  so  to  impress  on  all  a 
 •terror  of  death,  as  to  teach  them  to  fly,  being  driven 
 by  their  want  of  righteousness,  to  the  bosom  of  their 
 Redeemer  and  almighty  Saviour. 
 
 But  the  righteousness  which  is  of  faith — Two  causes 
 make  this  passage  appear  difficult,  for  Paul  seems  to 
 
TO    THE    ROMANS.  419 
 
 have  taken  these  words  in  an  improper  sense,  and  also 
 changed  them  from  the  acceptation  in  which  they  were 
 understood  by  Moses.  We  will  consider  the  meaning 
 of  the  words,  after  we  have  carefully  examined  their 
 application.  The  passage  cited  is  taken  from  Deut. 
 XXX.  12,  where  Moses,  as  in  the  last  quotation,  is 
 speaking  concerning  the  doctrine  of  the  law.  Paul 
 applies  the  words  of  ^Moses  to  the  promises  of  the 
 gospel.  The  difficulty  is  easily  solved  in  the  follow- 
 ing manner.  Moses  shows  how  easy  it  is  for  the 
 Jews  to  obtain  life,  since  the  will  of  God  is  not  hid- 
 den from  them,  nor  far  off,  but  placed  before  them, 
 and  constantly  in  their  view.  Had  the  apostle  been 
 speaking  of  the  law  alone,  the  argument  would  have 
 been  frivolous  and  irrelevant,  for  the  law  of  God 
 cannot  be  obeyed  with  greater  facility,  when  kept 
 constantly  in  view,  than  at  a  great  distance.  Moses, 
 therefore,  does  not  intend  the  law  alone,  but  generally 
 the  whole  doctrine  of  God,  which  also  comprehends 
 the  gospel.  For  the  word  of  the  law,  not  even  the 
 least  syllable  of  it,  is  never  of  itself  in  our  heart, 
 until  it  is  engrafted  by  the  faith  of  the  gospel.  Even  , 
 after  regeneration,  the  word  of  the  law  cannot  be 
 properly  said  to  be  in  our  hearts,  because  it  requires 
 perfection,  from  which  the  faithful  themselves  are 
 also  placed  at  a  great  distance.  But  the  word  of 
 the  gospel,  although  it  does  not  entirely  fill  our  heart, 
 yet  it  takes  up  its  abode  there,  for  it  offers  the  par- 
 don of  imperfection  and  defect.  Moses  is  particu- 
 larly desirous  to  commend,  in  the  30th  and  4th 
 chapters  of  Deuteronomy,  God's  great  kindness  to  his 
 people,  because  he  had  taken  them  under  his  discipline 
 and  government.  This  high  commendation  could 
 not  have  been  given  on  account  of  the  law  alone. 
 The  circumstance  of  Moses  preaching  relative  to  the 
 Jews  regulating  their  lives,  and  forming  their  con- 
 duct by  the  rule  and  command  of  the  law,  is  not  op- 
 2  d2 
 
 1^ 
 
420  ON  Paul's  epistle 
 
 posed  to  this  interpretation,  for  the  spirit  of  regen- 
 eration is  united  with  the  gratuitous  righteousness  of 
 faith.  He  infers  the  one  from  the  other,  for  the  ob- 
 servance of  the  law  springs  from  the  faith  of  Christ. 
 Tiiis  opinion  undoubtedly  depends  upon  the  princi- 
 ple laid  down  in  the  former  part  of  the  30th  chapter 
 of  Deuteronomy,  "  that  the  Lord  will  circumcise  the 
 heart  of  the  Jews,  and  of  their  seed."  It  is  not  dif- 
 ficult, therefore,  to  refute  the  objections  of  those,  who 
 state  that  Moses  is  treating  in  this  chapter  of  good 
 works.  I  allow  the  truth  of  this  statement,  but  I  as- 
 sert there  is  no  absurdity  in  deriving  the  observance 
 of  the  law  from  its  own  fountain,  namely,  the  righ- 
 teousness of  faith.  We  must  now  explain  the 
 meaning  of  the  words.  Say  not  in  thine  heart  who 
 shall  ascend  into  heaven — Moses  mentions  the  hea- 
 ven and  sea  as  places  more  remote,  and  which  could 
 not  easily  be  approached  by  the  labours  and  ingenuity 
 of  men.  Paul,  as  if  some  spiritual  mystery  was 
 concealed  under  these  words,  applies  them  to  the 
 death  and  resurrection  of  Christ.  Should  any  read- 
 er find  fault  with  this  interpretation,  as  being  too 
 forced  and  subtle,  he  should  consider  that  the  object 
 of  the  apostle  was  not  to  explain  the  passage  of  Moses 
 very  carefully,  but  only  to  apply  it  to  the  subject  he 
 was  discussing  and  examining.  He  does  not,  there- 
 fore, quote  the  passage  from  Deuteronomy  with  great 
 accuracy,  but  accommodates  the  testimony  of  Moses 
 more  nearly  to  his  own  purpose,  by  polishing  the  ex- 
 tracts from  the  original.  Moses  spoke  of  places  in- 
 accessible ;  Paul  mentioned  such  places  as  are.  most 
 concealed  from  our  sight,  but  can  be  viewed  by  the 
 eye  of  faith.  If,  therefore,  you  consider  the  ampli- 
 fication and  embellishing  of  the  passage  as  it  occurs  in 
 Moses,  you  will  not  consider  that  the  apostle  had  re- 
 course to  any  violent  or  unreasonable  change  from  the 
 original,  but  will  rather   acknowledge  an  elegant  al- 
 
TO    THE    ROMANS.  4*21 
 
 lusion  is  made  to  the  sea  and  heaven  without  any  loss 
 of  the  sense.  We  -will  now  give  a  simple  statement 
 of  the  meaning  of  Paul.  *'  Since  the  security  and 
 confidence  of  our  salvation  rest  upon  two  foundations, 
 namely,  eternal  life  procured  for  us  by  our  Saviour, 
 and  the  victory  of  death,  which  was  completely  tri- 
 umphed over  by  Jesus  Christ  our  Lord  ;  Paul  teaches 
 us  in  this  passage  that  our  faith,  by  means  of  the 
 word  of  the  gospel,  relies  on  both  these  bases,  as 
 supports  which  cannot  be  shaken.  For  Christ  swal- 
 lowed up  death  by  dying  on  the  cross,  and  by  his 
 resurrection  received  the  power  of  bestowing  eternal 
 life.  Nor  is  there  any  object  more  worthy  of  our 
 utmost  and  most  unceasing  desire  than  Christ's  death 
 and  resurrection,  which  are  now  communicated  to  us 
 in  the  gospel  of  truth.  Paul  instructs  us  that  the 
 death  and  resurrection  of  Christ,  on  which  alone  our 
 salvation  depends,  are  included  under  the  righteous- 
 ness of  faith,  and,  therefore,  clearly  prove  the  last- 
 mentioned  divine  gift  to  be  abundantly  sufficient  for 
 conferring  upon  us  everlasting  life  and  happiness." 
 Who  shall  ascend  into  heaven  ?  means,  "  who  knows, 
 whether  the  inheritance  of  an  eternal  and  heavenly 
 life  may  await  us  beyond  the  tomb  ?"  Who  shall 
 descend  into  the  deep  ?  conveys  the  following  sense — 
 "  Who  knows  whether  the  everlasting  destruction 
 of  the  soul  may  not  accompany  and  be  associated 
 with  the  death  of  our  mortal  body  ? "  Paul  teaches 
 us,  that  both  these  doubts  are  removed  by  the  righte- 
 ousness of  faith,  for  the  doubt  proposed  in  the  first 
 question  would  bring  Christ  down  from  his  heavenly 
 mansions ;  that  implied  in  the  latter,  would  bring 
 up  Christ  again  from  the  dead.  "  For  Christ's  as- 
 cension into  heaven  ought  to  inspire  our  faith  with 
 such  assured  confidence  concerning  our  final  posses- 
 sion of  eternal  life,  that  the  mere  doubt  of  any  infi- 
 del, whether  an  heavenly  inheritance  be  prepared  for 
 
422  ON    PAUL'S    EPISTLE 
 
 believers,  in  whose  name  and  on  wliose  account 
 Jesus  has  already  entered  the  gates  of  eternal  bliss, 
 is  almost  the  same  as  to  drag  down  the  Saviour  of 
 the  lost  from  his  possession  and  inheritance  in  the 
 mansions  of  glory.  In  the  same  manner,  since 
 Jesus,  who  has  the  keys  of  hell  and  death,  has  en- 
 tered the  horrors  of  the  abodes  of  endless  misery,  for 
 the  express  purpose  of  delivering  us  from  that  region 
 of  Satan  and  the  fallen  angels,  to  entertain  the 
 smallest  doubt  whether  believers  still  continue  to  be 
 condemned  to  this  unutterable  miserj^,  is  to  make 
 void,  nay,  even  to  deny,  the  death  of  the  Son  of 
 God." 
 
 But  what  saith  it — Paul,  after  removing  the  ob- 
 stacles to  faith  by  his  negative  remarks,  points  out 
 the  means  for  obtaining  righteousness  by  his  affirm- 
 ative observations.     He  uses  an  interrogative  style 
 for  the  purpose  of  exciting  attention,  and  showing 
 the  immense  difference  between  the  righteousness  of 
 the  law  and  of  the  gospel ;  since  the  former  presents 
 itself  to  our  observation  at  so  great  a  distance  as 
 to  prevent  the  whole  race  of  Adam  from  deigning 
 to  approach  the  severity  of  its  exactions ;  while  the 
 latter  approaches   so  near  as  to  invite  us,  in  a  fa- 
 miliar manner,  to  make  a  trial  of  the  enjoyments 
 which  divine  grace  is  calculated  to  bestow.      The 
 word  is  nigh  thee — The  apostle,  it  must  be  observed, 
 that  he  may  prevent  men's  minds  from  going  astray 
 in  circuitous  paths,  and  being  led  off  from  salvation, 
 prescribes   the  limits    of  the  word  of  God,  within 
 whose  precincts  they  are  to  confine  all  their  thoughts, 
 wills,  and  affections.     He  orders  believers  "  to  be 
 satisfied  with  the  word  of  truth,   and    admonishes 
 them  to   contemplate  in  this  mirror  the   secrets  of 
 heaven,  which  are  calculated  to  dazzle  the  sight  with 
 their  splendour,  to  surprise  and  delight  the  ears  with 
 the  melody  and  harmony  of  sounds,  and  to  over- 
 
■  TO    THE    ROMANS.  423 
 
 whelm  the  mind  itself  in  wonder  and  astonishment." 
 The  minds  of  believers  derive,  from  this  passage, 
 great  consolation  concerning  the  certainty  of  the 
 word  of  God,  for  they  can  truly  lean  and  assent 
 unto  it  with  no  less  confidence  and  security  than 
 they  can  depend  on  the  most  realizing  and  present 
 sight  and  appearance  of  terrestrial  objects.  Moses, 
 we  must  also  remark,  proposes  the  word  of  God,  on 
 which  the  stability,  calmness,  and  tranquillity  of  our 
 confidence  in  salvation  depend.  That  is,  the  word 
 of  faith — Paul  is  justified  in  assuming  the  word  of 
 faith,  for  the  doctrine  of  the  law  can  by  no  means 
 give  peace  and  tranquillity  to  the  conscience,  nor 
 supply  it  with  a  foundation  on  which  contentment 
 ought  to  be  built,  Paul  does  not,  by  any  means, 
 exclude  the  other  parts  of  the  Scriptures  of  truth, 
 nor  the  very  precepts  of  the  law  ;  but  he  is  desirous 
 to  make  righteousness  mean  the  remission  of  sins, 
 even  without  the  exact  obedience  required  by  the 
 law.  The  word  of  the  gospel,  therefore,  which  com- 
 mands us  not  to  merit  righteousness  by  works,  but  to 
 embrace  it,  when  offered,  by  faith,  is  sufficient  to 
 give  peace  to  the  minds,  and  to  establish  the  salva- 
 tion of  men.  Faith,  by  metonymy,  is  used  for  pro- 
 mise, that  is,  the  gospel  itself,  since  it  has  relation 
 to  faith.  For  an  antithesis  must  be  here  understood, 
 by  which  the  law  is  distinctly  known  from  the  gos- 
 pel ;  and  this  mark  of  distinction  induces  us  to  con- 
 clude, that,  as  the  law  requires  works,  so  the  gospel 
 requires  men  to  bring  nothing  else  but  faith  for  the 
 purpose  of  receiving  the  grace  of  God.  The  sen. 
 tence,  which  we  preach,  is  added,  to  prevent  any 
 suspicion  of  an  opposition  between  Moses  and  the 
 apostle.  For  Paul  testifies  that  he  agrees  very  well 
 with  Moses  in  the  ministry  of  the  gospel,  since  the 
 latter  has  also  placed  our  happiness  in  nothing  else 
 than  the  gratuitous  promise  of  divine  grace. 
 
424  ON  Paul's  epistle 
 
 That  if  thou  shalt  confess  — This  is  rather  an  allu- 
 sion to  Moses  than  a  proper  and  true  translation  ; 
 for,  in  all  probability,  the  Jewish  lawgiver  under- 
 stood by  the  word  mouth,  taking  a  part  for  the  whole, 
 face  or  sight.  The  apostle  made  the  following  very 
 happy  allusion  to  the  word  mouth^^^  Since  the  Lord 
 proposes  his  word  before  our  lips,  we  are  undoubt- 
 edly called  by  him  to  make  confession  of  the  Lord 
 Jesus.  The  word  of  God  ought  to  bring  forth 
 fruit,  wherever  it  exists,  and  the  confession  of  the 
 mouth  is  fruit.  Confession,  by  an  inversion  of  or- 
 der, not  unfrequent  in  Scripture,  is  placed  before 
 faith.  The  best  order  would  be  to  make  confession 
 of  the  mouth  to  follow  confidence  of  the  heart,  from 
 which  it  springs.  But  he  makes  a  proper  confession 
 of  Jesus  Christ,  who  adorns  him  v^th  his  own  power 
 and  efficacy,  and  acknowledges  him  to  possess  those 
 qualities  and  characteristic  excellencies,  whiclThave 
 been  bestowed  upon  him  by  the  Father  of  lights, 
 and  are  described  in  the  gospel.  Paul  makes  an  ex- 
 press mention  of  Christ's  resurrection  alone,  in  such 
 a  manner  as  not  to  exclude  his  death ;  because  the 
 Messiah,  by  his  resurrection,  perfectly  completed  all 
 points  required  for  our  salvation.  For,  although 
 redemption  and  satisfaction,  by  which  we  are  recon- 
 ciled to  God,  were  finished  by  his  death,  yet  victory 
 and  triumph  over  sin,  death,  and  Satan,  were  pro- 
 cured by  his  resurrection.-  Hence,  also,  we  enjoy 
 righteousness,  newness  of  life,  and  the  hope  of  a 
 blessed  unmortality.  On  this  account,  the  resurrection 
 alone  is  often  proposed  for  the  purpose  of  inspiring 
 us  with  confidence  of  our  salvation  ;  not  to  with- 
 draw our  minds  from  contemplating  the  death  and 
 crucifixion  of  our  Redeemer,  but  because  it  bears 
 undoubted  testimony  to  the  fruit  and  effect  of  his 
 death  ;■  nay,  in  fine,  the  resurrection  of  the  Lamb  of 
 God  contains,  in  itself,  his  death.     We  have  already 
 
TO    THE    ROMANS.  425 
 
 touched  on  thivS  subject  in  the  sixth  chapter.  Be- 
 sides, Paul  does  not  merely  require  an  historical 
 faith  of  the  death  of  Christ,  but  includes  in  the  re- 
 surrection itself  the  end  and  design  for  which  the 
 Son  of  God  died.  Why  has  Christ  risen  from  the 
 dead?  Has  it  not  been  the  design  of  God  the 
 Father  to  restore  us  all  to  life  by  raising  the  Son  of 
 Man  from  the  grave  ?  Notwithstanding  Christ  was 
 endowed  with  the  power  of  raising  himself,  yet  the 
 resurrection  is  generally,  in  Scripture,  assigned  to 
 God  the  Father. 
 
 For  with  the  heart  man  helieveth  unto  righteous' 
 ness — This  passage  may  assist  us  in  understanding 
 justification  by  faith,  for  he  shows  that  we  obtain 
 righteousness  because  we  embrace  the  goodness  of 
 God  offered  us  in  the  gospel ;  and  we  are  therefore 
 just,  because  we  believe  that  God  is  propitious  to  usi 
 in  Christ.  "  The  seat  of  faith,  it  deserves  to  b( 
 observed,  is  not  placed  in  the  brain,  but  the  heart 
 not  that  I  wish  to  enter  into  any  dispute  concerning ; 
 the  part  of  the  body  which  is  the  seat  of  faith,  but,i 
 since  the  word  heart  generally  means  a  serious,  sin- 
 cere, and  ardent  affection,  I  am  desirous  to  show  the 
 confidence  of  faith  to  be  a  firm,  efficacious,  and 
 operative  principle  in  all  the  emotions  and  feelings 
 of  the  soul,  not  a  mere  naked  notion  of  the  head." 
 With  the  mouth  confession  is  made  unto  salvation — 
 Some  may  be  surprised  to  find  Paul  assign  a  portion 
 of  our  salvation  to  faith,  after  he  has  so  repeatedly, 
 on  former  occasions,  testified  that  we  are  saved  by 
 faith  alone.  We  ought  not  to  infer  that  confession 
 is  the  cause  of  our  salvation,  for  the  apostle  merely 
 wished  to  show  how  God  accomplishes  this  great 
 work,  namely,  by  making  faith,  which  he  hath  put 
 into  our  hearts,  to  manifest  and  display  itself  by  con- 
 fession. Nay,  Paul  was  simply  desirous  to  point 
 out  the  character  of  true  faith,  from  which  confes- 
 
426  ON  Paul's  epistle 
 
 sion  springs,  as  a  fruit,  that  none  might  pretend  to 
 make  the  vain  and  empty  title  of  faith  stand  for  faith 
 itself;  for  the  heart  ought  to  glow  with  zeal  and  ardour 
 for  God's  glory,  in  exact  proportion  as  it  has  sent 
 forth,  by  the  outward  confession  of  the  lips,  the  light  of 
 its  own  flame.  Every  justified  person  is  now  in  pos- 
 session of  salvation,  and  his  belief  with  the  heart  for 
 salvation  is  not  less  than  the  confession  wliich  he 
 makes  with  his  mouth.  Paul's  distinction  refers  the 
 cause  of  justification  to  faith,  and  he  afterwards  shows 
 what  is  required  for  the  purpose  of  completing  belief. 
 None  can  believe  with  the  heart,  without  making  a 
 confession  with  his  mouth ;  and  this  necessity  for 
 making  confession  a  perpetual  consequence  of  faith, 
 never  implies  the  idea  of  ascribing  salvation  to  the 
 act  of  confession.  What  answer  will  the  proud 
 boasters  of  our  times  make  to  this  passage  of  Paul, 
 who  glory  in  a  certain  imaginary  faith,  which  is  se- 
 creted in  the  inmost  recesses  of  their  hearts,  and 
 completely  supersedes  the  confession  of  the  mouth 
 as  an  empty  and  vain  thing  ?  For  it  is  the  very 
 summit  of  trifling  to  assert,  that  fire  exists  where 
 there  is  neither  flame  nor  heat. 
 
 11  For  the  Scripture  saith,  Whosoever  believeth 
 on  him  shall  not  be  ashamed.  12  For  there  is  no 
 difference  between  the  Jew  and  the  Greek  ;  for  the 
 same  Ijord  over  all  is  rich  unto  all  that  call  upon 
 him.  13  For  whosoever  shall  call  upon  the  name 
 of  tlie  Lord  shall  be  saved. 
 
 For  the  Scripture  saith — After  he  had  assigned  the 
 causes  why  God  had  deservedly  rejected  the  Jews, 
 he  returns  to  lay  claim  to  the  calling  of  the  gentiles, 
 which  forms  another  part  of  the  question  that  he  is 
 now  discussing.     Since,  therefore,  Paul  had  pointed 
 
TO    THE    ROMANS.  427 
 
 out  the  method  by  which  men  attain  salvation,  and 
 this  is  equally  common  and  open  to  the  heathens 
 and  the  Jews,  he  now,  in  the  first  place,  by  the  uni- 
 versality of  his  expression,  distinctly  extends  it  to 
 the  gentiles  ;  and,  in  the  second,  calls  the  heathens 
 expressly  to  participate  in  its  blessings.  He  repeats 
 the  quotation  from  Isaiah  xxviii.  16,  for  the  pur- 
 pose of  giving  more  weight  to  his  opinion,  and  to 
 show,  at  the  same  time,  how  well  the  prophecies 
 published  concerning  Christ  agree  with  the  law. 
 
 For  there  is  no  difference — If  the  confidence  of 
 faith  alone  is  required,  wherever  it  is  found  the 
 kindness  of  God  will  there  manifest  itself  for  sal- 
 vation, and,  in  tliis  case,  there  will  be  no  differ- 
 ence of  country  or  nation.  Paul  here  subjoins  the 
 most  unanswerable  reason ;  for,  if  the  Creator  and 
 Maker  of  the  whole  world  is  the  God  of  all  mankind, 
 he  will  manifest  his  kindness  and  benignity  to  all, 
 by  whom  he  has  been  invoked  and  acknowledged  as 
 the  Supreme  Being.  For,  since  his  mercy  is  im- 
 mense, it  must  necessarily  diffuse  itself  among  all 
 those  by  whom  it  has  been  desired  and  sought. 
 Rich  is  here  taken  in  an  active  sense,  and  means 
 kind  and  beneficent.  Is  the  riches  of  our  heavenly 
 Father  diminished  by  his  liberality  ?  Are  our  divine 
 blessings  lessened,  because  others  are  enriched  by 
 the  abundant  affluence  of  his  grace  ?  There  is, 
 therefore,  no  occasion  why  some  should  envy  the 
 blessings  of  others,  as  if  they  were,  on  this  account, 
 deprived  of  any  boon  they  themselves  enjoyed. 
 Although  this  reasoning  was  very  forcible,  yet  he  con- 
 firms it  by  the  prophecy  of  Joel,  which  equally 
 includes  the  whole  world  by  his  adopting  a  universal 
 particle.  The  context  in  Joel  will  fully  satisfy  us 
 that  his  prediction  applies  to  this  passage  of  Paul, 
 (Joel  ii.  28,)  not  only  on  account  of  his  prophesying 
 concerning  the  kingdom  of  Christ,  but  because,  hav- 
 
 / 
 
428  ON  Paul's  epistle 
 
 ing  stated  in  the  preface  that  the  wrath  of  God 
 would  burst  forth  in  a  very  awful  manner,  he  pro- 
 mises, in  the  midst  of  the  fierceness  of  the  indigna- 
 tion of  the  God  of  Hosts,  salvation  to  all  who  shall 
 call  upon  the  name  of  the  Lord.  (See  Acts  i.  24.) 
 The  conclusion  follows,  that  the  grace  of  God  pene- 
 trates the  very  depths  of  death,  if  men  cry  with 
 supplication  from  such  an  abyss.  Who  theu  will 
 dare  to  drive  the  gentiles  away  from  a  God  of  such 
 infinite  love  ? 
 
 14  How  then  shall  they  call  on  him  in  whom  they 
 have  not  believed  ?  and  how  shall  they  believe  in 
 him  of  whom  they  have  not  heard  ?  and  how  shall 
 they  hear  without  a  preacher  ?  15  And  how  shall 
 they  preach  except  they  be  sent  ?  as  it  is  written, 
 How  beautiful  are  the  feet  of  them  that  preach  the 
 gospel  of  peace,  and  bring  glad  tidings  of  good 
 things  !  16  But  they  have  not  all  obeyed  the  gos- 
 pel :  for  Esaias  saith,  Lord,  who  hath  believed  our 
 report?  17  So  then  faith  cometh  by  hearing,  and 
 hearing  by  the  word  of  God. 
 
 I  will  not  long  detain  my  reader  in  stating  and 
 refuting  the  opinions  of  others  ;  I  will  freely  state 
 my  own  sentiments,  and  leave  every  one  to  adopt 
 his  own  views  of  the  passage.  The  mutual  connexion 
 between  the  calling  of  the  gentiles  and  the  ministry 
 of  Paul  must  be  first  considered,  if  we  are  desirous 
 to  understand  the  full  meaning  of  this  beautiful  cli- 
 max, since  the  applause  due  to  his  ministerial  func- 
 tions depended  on  the  praise  bestowed  on  the  vocation 
 of  the  heathens.  It  was  absolutely  necessary  for 
 Paul  to  establish  beyond  doubt  the  calling  of  the 
 gentiles,  as  well  as  his  own  ministry,  that  he  might 
 
TO    THE    ROMANS.  429 
 
 not  appear  to  scatter  abroad,  in  a  light  and  foolish 
 manner,  the  grace  of  God,  by  withholding  from  the 
 children  of  the  Highest  the  bread  intended  for  their 
 use,  while  he  gave  it  to  dogs.    The  apostle  establishes 
 both  points  at  once.     A  clear,  orderly,  and  full  ex- 
 amination of  the  different  parts  of  the  climax  will 
 enable  us  to  understand  more  fully  the  coherence  of 
 the   thread  of  the  discourse.     Both  the  Jews  and 
 gentiles  declare,  by  their  calling  upon  the  name  of 
 the  Lord,  their  belief  in  him ;  for  no  human  being  can 
 properly  and  truly  call  upon  his  name,  unless  such 
 invoking  of  the  Most  High  has  been  preceded  by  a 
 just  knowledge  of  his   character.     Moreover,  faith 
 arises  from  the  word  of  truth,  and  the  word  of  infi- 
 nite holiness  is  preached  in  no  climate  and  no  nation 
 but  by  the   special  providence  and  appointment  of 
 unerring  Wisdom.      Faith,   therefore,  exists  where 
 God  is  invoked ;   the  seed  of  the  divine  word  hath 
 preceded  the  existence  of  faith,  and  the  calling  of  the 
 Father  of  all  must  be  ushered  in  by  preaching  the 
 everlasting  gospel.     A  clear  and  undoubted  sign  of 
 the  divine  kindness  is  granted  to  that  nation  where 
 the  calling  of  God  is  attended  with  so  powerful  an 
 effect,  and  productive  of  such  fruits.     It  will  hence 
 be  fully  established,  that  the  gentiles,  who  have  been 
 associated  by  the  Lord  with  the  Jews  in  the  mutual 
 participation  of  one  common  salvation,  ought  not  to 
 be  excluded  from  the  kingdom  of  heaven.     For,  as 
 the  preaching  of  the  gospel  is  the  cause   of  faith 
 among  the  gentiles,  so  the  divine  mission,  by  means 
 of  which  God  was  desirous  to  provide  for  their  sal- 
 vation,  is  the  cause  of  preaching.     We  will   now 
 carefully  consider  each  sentence  apart. 
 
 How  shall  they  call — Paul  was  desirous  to  unite 
 in  this  passage  the  calling  upon  God  with  faith,  since 
 there  is  a  most  intimate  connexion  between  these 
 two  subjects.     The  Christian,  who  calls    on  God, 
 
430  ON  Paul's  epistle 
 
 enters  the  only  haven  of  salvation,  and  as  a  son  be- 
 takes himself  to  the  most  certain  kind  of  refuge, 
 even  the  bosom  of  the  very  best  and  most  loving  of 
 Fathers,  where  he  rests  secure  under  the  protection 
 of  his  care,  is  cherished  and  nourished  by  the  love 
 and  indulgence   of  the  God   of  all  consolation,   is 
 aided  and  assisted  by  his  kindness,  and  supported, 
 defended,  and  protected  by  the  power  of  Omnipo- 
 tence.    This  high  attainment  is  the  privilege  of  a 
 true  child  of  God,  whose  mind  is  so  fully  persuaded 
 and    assured  of  the  fatherly  kindness  of  the  Lord 
 of  heaven  and  earth,  as  to  feel  the  most  undaunted 
 courage  and  boldness  in  expecting  to  receive  any 
 kind  of  blessing  at  his  hands.     The  utmost  con- 
 fidence must  necessarily  be  placed  in  the  protection 
 of  infinite  Love  by  every  believer,  who  calls  upon 
 tlie  Lord,  since  the  apostle  is  only  speaking  of  that 
 kind  of  invoking  Jehovah,  which  is  approved  by  the 
 Giver  of  all  good.     Hypocrites  also   call  on   God, 
 but  not  for  salvation,  since  they  do  it  without  any 
 feeling  of  true  faith.     This  clearly  evinces  the  folly 
 of  all  those  schoolmen  who  present  themselves  be- 
 fore  God  with  much  doubt  and  hesitation,  because 
 they  do  not  rely  with  the  confidence  of  faith  upon 
 his   grace  and  mercy.     How  very  different  are  the 
 sentiments  of  Paul,  who  assumes  it  as  an  acknow- 
 ledged axiom,  that  believers   cannot    offer  up  any 
 supplications  in  an  acceptable  manner  to  the  Hearer 
 of  prayer,  unless  they  are  certainly  assured  of  suc- 
 cess in  making  their   approaches  to   the  throne  of 
 grace.  For  the  apostle  is  not  speaking  of  an  implicit 
 faith,   but  of  that  unwavering  certainty,  which  our 
 minds  conceive   and  feel    of  the  paternal   kindness 
 of  the  Lord,  when  he  reconciles  us  to  himself  by  his 
 gospel,  and  adopts  us  among  his  children.    We  have 
 an  access  opened  for  us  to  the  Father  of  glory  by 
 this  alone   confidence,   as    Paul  also   instructs   us. 
 
TO    THE    ROMANS.  431 
 
 (Eph.  iii.  12.)  That,  we  may  safely  infer,  is  true 
 faith,  which  inspires  its  votaries  with  the  delightful 
 feeling  of  calling  upon  God ;  for  every  believer,  who 
 has  once  tasted  the  goodness  of  the  Prince  of  Peace, 
 must  always  aspire  to  the  love,  procured  for  him  by 
 Jesus,  with  every  kind  of  prayer.  How  shall  they 
 believe  in  him  of  whom — The  sum  of  the  whole  is  : 
 "  That  we  are,  in  some  measure,  mute,  until  the 
 promise  of  God  opens  our  mouth  to  pray,  and  the 
 Prophet  Zechariah  (xiii.  9)  observes  the  same  order: 
 '  I  will  say  unto  them,  Ye  are  my  people  ;  and  they 
 shall  say  unto  me,  Thou  art  our  God.'  For  it  is  not 
 for  us  to  form  a  God  by  our  own  imagination  ;  and 
 no  knowledge  of  him  has  the  seal  and  impress  of 
 truth,  which  is  not  derived  from  the  Scriptures  of 
 unerring  Wisdom.  If  any  one  conceives  God  to  be 
 good,  merely  from  his  ov/n  sense  and  feeling,  he  is 
 not  under  the  influence  of  a  certain  and  solid  faith, 
 but  of  an  unstable  and  fleeting  imagination  ;  and,  on 
 this  account,  the  word  is  required  for  our  attaining  a 
 right  knowledge  of  God."  The  apostle  speaks  of  no 
 other  word  than  what  is  preached,  because  this  is  the 
 usual  manner  which  God  takes  for  granting  faith. 
 Every  disputant,  who  argues  from  this  passage  that 
 God  cannot  instil  a  knowledge  of  himself  into  the 
 human  race  by  any  other  method  than  preaching, 
 betrays  an  ignorance  of  the  mind  and  sentiments  of 
 the  apostle,  who  paid  a  regard  only  to  the  ordinary 
 dispensation  of  God,  without  wishing  to  prescribe 
 law  to  the  operations  of  his  grace. 
 
 How  shall  they  preach  unless  they  be  sent  ? — Paul 
 means,  "  that,  wherever  the  Lord  of  the  harvest 
 honours  any  nation  by  the  preaching  of  the  gospel, 
 he  affords  it  a  pledge  and  proof  of  his  love ;  that 
 there  is  no  preacher  of  the  words  of  everlasting  life, 
 who  has  not  been  raised  up  as  an  herald  of  peace  by 
 
432  ON  Paul's  epistle 
 
 the  peculiar  providence  of  the  Father  of  all ;  and  that 
 no  doubt  can  be  entertained  cf  God  visiting  any  na- 
 tion in  which  the  gospel  is  preached  and  declared." 
 It  would  be  waste  of  time  to  enter  into  a  lengthened 
 discussion  concerning  the  lawful  calling  of  any  indi- 
 vidual to  fulfil  the  office  of  a  preacher,  since  this 
 subject  is  not  here  considered  by  Paul.  Let  us  only 
 keep  this  truth  before  our  minds,  that  the  gospel  is 
 not  poured  down  upon  us  by  mere  chance  from  the 
 clouds,  but  is  introduced  into  every  country  by  the 
 hands  of  men,  sent  by  a  divine  commission  for  the 
 express  purpose  of  dispelling  the  clouds  of  supersti- 
 tion, and  breaking  asunder  the  bonds  of  ignorance, 
 error,  and  vice.  As  it  is  written,  How  beautiful  are 
 the  feet — It  suits  the  view  of  the  apostle  to  quote, 
 as  illustrative  of  the  subject  under  his  consideration, 
 Isaiah  lii.  7,  Nahum  i.  15  ;  where  the  Lord,  intend- 
 ing to  give  the  hope  of  deliverance  from  slavery  to 
 his  people,  adorns,  with  very  striking  praise,  the 
 arrival  of  the  messengers  who  announce  the  glad 
 tidings  of  emancipation,  by  which  the  yoke  would 
 be  broken  off,  and  the  bonds  burst  asunder.  Is 
 the  apostolic  ministry  of  the  gospel,  therefore,  by 
 which  the  messenger  brings  the  glad  tidings  of  eter- 
 nal life,  to  be  held  in  less  .  esteem  than  the  an- 
 nouncer of  deliverance  from  bondage  ?  Is  not  such  a 
 message  from  God,  since  there  is  nothing  to  be  de- 
 sired in  this  world,  or  worthy  of  our  praise,  which 
 is  not  the  gift  of  his  bountiful  hand  ?  Hence,  also, 
 we  learn  how  much  the  preaching  of  the  gospel  is  to 
 be  desired  by  all  good  men,  and  to  be  held  in  the  high- 
 est esteem  and  regard,  which  is  thus  commended  by 
 the  mouth  of  the  Lord.  The  exalted  praise  bestowed 
 by  the  Lord  of  glory  on  this  divine  treasure  of  such 
 incomparable  value,  ought,  without  doubt,  to  rouse 
 the  minds  of  all  men  to  an  earnest  and  ardent  desire 
 
TO    THE    ROMANS.  433 
 
 of  their  becoming  possessed  of  such  an  unspeakable 
 blessing.  Feet  means,  by  metonymy,  the  arrival  of 
 messengers. 
 
 But  they  have  not  all  obeyed  the  gospel — This  has 
 no  relation  to  the  chain  of  reasoning  pursued  by 
 Paul  in  this  climax  ;  nor  does  he  repeat  it  in  the 
 conclusion  that  follows  ;  but  he  introduces  it  as  a 
 necessary  answer  to  the  objection  which  his  oppo- 
 nents might  adduce  from  the  apostle's  statement, 
 that  the  word  always  precedes  faith  in  the  order  of 
 divine  dispensations,  as  the  crop  follows  the  sowing 
 of  the  seed.  Paul's  opponents  might  adduce  the 
 argument  as  a  mutual  consequence  from  his  reason- 
 ing, and  infer  that  faith  follows  wherever  the  word 
 of  God  exists,  since,  if  this  should  be  granted,  Israel, 
 which  had  never  yet  been  deprived  of  the  word  of 
 divine  truth,  would  have  sufficient  cause  for  boast- 
 ing. It  was  therefore  necessary  for  Paul  to  show, 
 by  a  passing  hint,  that  many  are  called  who  are  not 
 chosen.  The  passage  quoted  by  the  apostle  is  taken 
 from  Isaiah  liii.  1,  (compare  John  xii.  38,)  where 
 the  prophet,  in  his  preface  to  that  admirable  pre- 
 diction concerning  the  death  and  kingdom  of  Christ, 
 expresses  his  astonishment  and  wonder  with  respect 
 to  the  small  number  of  believers,  which  appeared  to 
 his  prophetic  spirit  to  be  so  small,  as  to  compel  him 
 to  cry  out,  '^  Lord,  who  hath  believed  our  report?" 
 that  is,  our  discourse  which  we  preach.  The  He- 
 brew word  used  by  the  prophet  on  this  occasion 
 means  discourse  in  a  passive  sense,  and  has  been 
 translated  improperly,  both  by  the  Septuagint  and 
 the  Vulgate,  report,  in  a  sense  which  can  easily  be 
 understood.  Paul  introduced  this  quotation  for  the 
 purpose  of  preventing  his  readers  from  imagining 
 that  faith  necessarily  followed  the  preaching  of  the 
 word.  The  prophet  afterwards  assigns  the  reason 
 why  belief  does  not  invariably  follow  the  proclaim- 
 2  E 
 
434  ON  Paul's  epistle 
 
 ing  of  the  truth  as  it  is  in  Jesus,  when  he  adds, 
 *'  To  whom  has  the  arm  of  the  Lord  been  revealed  ?" 
 For  he  means,  "  that  success  only  attends  the 
 preached  gospel  when  God  shines  into  the  heart  by 
 the  light  of  his  Holy  Spirit,  and  by  the  internal  calling, 
 which  is  alone  efficacious ;  and  this  peculiar  gift,  be- 
 stowed on  the  elect  only,  is  thus  distinguished  from 
 the  external  voice  of  the  preacher."  This  clearly 
 points  out  the  folly  of  those  reasoners  who  contend 
 that  all  are  indiscriminately  chosen,  because  the  doc- 
 trine of  salvation  is  universal,  and  God  invites  all 
 men  to  himself  without  distinction  ;  for  the  general 
 nature  of  the  promises  does  not  alone  and  merely  of 
 itself  make  salvation  common  to  all,  but  the  pecu- 
 liar revelation  mentioned  by  the  prophet  rather 
 restricts  and  limits  salvation  to  the  elect. 
 
 Therefore,  faith  cometh  by  hearing — We  see  the 
 object  which  the  apostle  had  in  view,  when  he 
 formed  the  beautiful  climax  just  finished,  namely, 
 to  show  "  that  wherever  faith  exists,  the  King  of  glory 
 hath  already  afforded  a  sign  of  his  election  ;  that 
 the  Lord  of  Hosts  has  poured  out  his  blessing  by 
 the  ministry  of  the  gospel,  for  the  purpose  of  en- 
 lightening the  minds  of  its  hearers  by  faith,  and  of 
 instructing  them  to  call  upon  his  name,  in  conse- 
 quence of  the  loving-kindness  of  the  Most  High,  by 
 which  salvation  is  promised  to  all.  In  this  way 
 also  a  clear  proof  is  given  that  the  gentiles  are  ad- 
 mitted by  God  to  the  participation  of  an  eternal 
 inheritance."  This  is  a  striking  passage  to  show  the 
 efficacy  of  preaching,  since  it  testifies  that  faith  is 
 produced  by  the  proclamation  of  divine  truth.  It 
 avails  nothing,  as  the  apostle  has  acknowledged,  of 
 itself;  but  the  Lord,  whenever  it  is  his  good  pleasure 
 to  work,  uses  the  preached  word  as  an  instrument 
 of  his  power.  Certain  it  is,  that  the  human  voice 
 cannot,  by  its  own  power,  penetrate  the  recesses  of 
 
TO    THE    ROMANS.  435 
 
 the  soul ;  that  too  great  honour  would  be  bestowed 
 on  a  mere  mortal,  if  the  power  of  regenerating  us 
 was  said  to  be  his  gift ;  and  that  the  light  of  faith 
 is  of  too  sublime  and  elevated  a  nature  to  be  con- 
 ferred by  man  upon  his  fellow-beings.  These  re- 
 marks, however,  do  not  prevent  God  from  acting  so 
 efficaciously  by  the  voice  of  man,  as  to  create  faith 
 in  us  by  means  of  the  human  ministry  of  the  word 
 of  truth.  Faith,  also,  it  must  be  observed,  rests 
 on  no  other  foundation  than  the  doctrine  of  divine 
 truth  ;  for  Paul  does  not  say  that  faith  arises  from 
 any  kind  of  doctrine,  but  he  expressly  limits  it  to 
 the  word  of  God  ;  and  this  restriction  would  be 
 absurd  if  faith  could  rest  on  the  opinions  of  men  for 
 its  foundation.  Away  then  with  all  mere  human 
 inventions,  where  the  certainty  of  faith  is  considered. 
 This  also  puts  an  end  to  the  popish  imagination  of 
 an  implicit  faith,  which  separates  belief  from  the 
 written  word.  Does  not  the  blasphemous  opinion 
 merit  execration,  which  is  taught  by  the  Roman 
 Catholics,  that  faith  in  the  words  of  infinite  Wisdom 
 continues  suspended  until  it  receives  the  support 
 and  sanction  of  the  authority  of  the  Church  ? 
 
 18  But  I  say,  Have  they  not  heard  ?  Yes,  verily, 
 their  sound  went  into  all  the  earth,  and  their  words 
 unto  the  ends  of  the  world.  19  But  I  say,  Did  not 
 Israel  know  ?  First,  Moses  saith,  I  will  provoke 
 you  to  jealousy  by  them  that  are  no  people,  and  by 
 a  foolish  nation  I  will  anger  you.  20  But  Esaias 
 is  very  bold,  and  saith,  I  was  found  of  them  that 
 sought  me  not ;  I  was  made  manifest  unto  them 
 that  asked  not  after  me.  21  But  to  Israel  he  saith. 
 All  day  long  I  have  stretched  forth  my  hands  unto  a 
 disobedient  and  gainsaying  people. 
 
436  ON  pall's  epistle 
 
 But,  I  say,  Have  they  not  heard? — Since  the 
 minds  of  men  are  imbued  by  preaching  with  a 
 knowledge  of  God,  which  of  itself  produces  the 
 invoking  of  the  Lord  of  Glory,  the  question  which 
 remains  to  be  discussed  is, — "  Whether  the  truth 
 of  God  was  not  preached  to  the  Gentiles  ?"  for  the 
 Jews  were  much  displeased  with  the  novelty  of 
 Paul's  conduct,  on  account  of  his  turning  so  sud- 
 denly to  the  heathens.  Paul  therefore  proposes  the 
 question,  Whether  God  had  never  before  directed 
 his  voice  to  the  gentiles,  and  performed  the  office  of 
 teacher  to  the  whole  world  ?  For  the  purpose  of 
 showing  that  a  common  school  was  opened  for  all, 
 where  the  Supreme  Being  might  form  disciples  for 
 himself  from  every  part  of  the  world,  Paul  quotes 
 a  passage  from  the  Psalmist,  (Psalm  xix.  5,)  which 
 seems  to  have  very  little  connexion  with  the  sub- 
 ject under  his  consideration.  The  Psalmist  is  not 
 speaking,  in  the  quotation  made  by  Paul,  concerning 
 apostles,  but  the  silent  w^orks  of  God,  in  which  he 
 states  the  divine  glory  to  be  so  manifestly  declared, 
 and  set  forth  with  such  splendour,  that  they  pro- 
 claim, in  language  of  their  own,  the  wonderful  works 
 and  infinite  power  of  the  Creator  of  heaven  and 
 earth.  Ancient  interpreters,  who  have  been  also 
 followed  by  the  moderns,  explained  the  'vvhole  nine- 
 teenth psalm,  in  consequence  of  this  interpretation 
 of  Paul,  in  an  allegorical  sense.  Without  contro- 
 versy, according  to  their  commentaries,  Christ  was, 
 like  the  sun,  the  bridegrom  coming  out  of  his  cham- 
 ber, and  the  apostles  were  the  heavens.  Interpre- 
 ters of  greater  scrupulosity  and  modesty  consider 
 Paul  to  have  transferred,  by  way  of  allusion  to  the 
 apostles,  what  the  Psalmist  had  in  strict  propriety 
 confined  to  the  creation  of  heaven.  I  cannot,  how- 
 ever, believe  that  Paul  had  perverted  this  passage 
 in  such  a  manner,   since  I  find  the  servants  of  the 
 
TO    THE    ROMANS.  437 
 
 Lord  treating  the  Scriptures,  on  all  occasions,  with 
 greater  reverence,  and  not  forcing  them  to  bend,  with 
 too  much  freedom,  merely  to  serve  a  purpose.  I 
 understand  Paul  to  quote  this  passage  according  to 
 the  peculiar  and  genuine  meaning  of  the  Psalmist ; 
 and  the  apostle  reasons  in  the  following  manner  : — 
 *'  God  hath  displayed  to  the  heathens,  from  the  very 
 commencement  of  the  creation  of  the  world,  his  own 
 divinity ;  and  although  he  has  not  done  this  by  the 
 preaching  of  the  sons  of  Adam,  yet  he  has  accom- 
 plished it  by  the  testimony  of  the  works  of  creation. 
 For  notwithstanding  the  gospel  was  then  silent  among 
 the  gentiles,  yet  the  whole  workmanship  of  heaven 
 and  earth  declared  his  glory,  and  proclaimed  the 
 Supreme  Being  to  be  the  Author  and  Creator  of  all 
 things.  It  is  evident,  therefore,  that  the  Lord,  dur- 
 ing the  period  when  he  confined  the  favour  of  his 
 covenant  to  Israel,  had  not  so  fully  withdrawn  from 
 the  heathens  a  knowledge  of  himself,  as  to  deprive 
 them  of  every  spark  of  divine  light.  He  made,  in- 
 deed, a  clearer  display  of  himself  at  that  period  to 
 his  elect  people,  who  enjoyed  all  the  freedom  of  in- 
 tercourse with  which  domestic  hearers  are  favoured  ; 
 and  the  Lord  of  glory  instructed  the  Israelitish 
 people  with  great  familiarity  from  his  sacred  lips. 
 He  directed,  however,  at  a  distance,  his  instructions 
 to  the  heathens  by  the  voice  of  the  heavens,  and 
 proved  by  this  prelude  his  desire  finally  also  to 
 reveal  himself  to  them  in  the  gospel  of  eternal  love." 
 I  know  no  reason  why  the  Septuagint  have  translated 
 the  Hebrew  word,  which  means  both  a  line  in  a 
 building,  and  a  line  in  writing,  by  a  Greek  expres- 
 sion that  signifies  voice.  The  repetition  of  the  same 
 idea  in  this  beautiful  psalm  renders  it,  in  my  opi- 
 nion, highly  probable  that  the  heavens  are  intro- 
 duced by  David  as  proclaiming  aloud,  both  by  writ- 
 ing and  by  speech,  to  the  whole  human  race,  in  every 
 
438  ON  Paul's  epistle 
 
 clime  and  every  land,  the  irresistible  power  of  Om- 
 nipotence. For  the  man  after  God's  own  heart  in- 
 structs us  by  "  their  line  and  voice  having  gone  out 
 through  all  the  earth,  that  the  doctrine  of  the  love 
 and  mercy  of  God  is  not  confined  to  a  few  narrow 
 corners  and  boundaries  in  this  our  world,  but  sounds 
 aloud  the  grace  of  our  heavenly  Father  to  the  most 
 distant  and  remote  regions  of  the  fjlobe." 
 
 But,  I  say,  Hath  not  Israel  knoivji  ? — This  objection 
 of  the  opposite  party  is  formed  by  instituting  a  com- 
 parison between  the  greater  and  less.  Paul  used 
 the  following  reasoning  : — *'  That  the  heathens 
 ought  not  to  be  excluded  from  the  knowledge  of 
 God,  since  the  Creator  of  all  things  had,  although  in 
 an  obscure,  hidden,  and  concealed  manner,  disclosed 
 himself  to  the  gentiles  from  the  very  beginning,  or 
 afforded  them  at  least  some  taste  of  his  truth.  What 
 then  shall  we  say  of  Israel,  which  had  been  en- 
 lightened by  a  very  different  light  of  doctrine,  and 
 divine  knowledge  ?  Whence  is  it  that  foreigners 
 and  heathens  hasten  with  so  much  speed  to  enjoy  a 
 light  which  they  see  held  up  to  their  view  at  so 
 great  a  distance,  while  the  holy  descendants  of  Abra- 
 ham entirely  reject  what  they  behold  with  so  much 
 nearness,  and  such  great  familiarity  ?"  We  must 
 never  forget  the  following  distinction  pointed  out  by 
 Moses,  Deut.  iv.  8  : — "  For  what  nation  is  there  so 
 great,  who  hath  God  so  nigh  unto  them,  as  the  Lord 
 our  God  is  in  all  things  that  we  call  upon  him  for  V 
 Why  then  did  not  Israel  acknowledge  and  follow  the 
 doctrine  of  the  law  in  which  it  had  been  instructed  ? 
 First,  Moses  saith — Paul  adduces  the  testimony  of 
 Moses  to  prove  that  there  was  no  absurdity  in  God 
 preferring  the  heathens  to  the  Jews.  The  passage 
 is  taken  from  Moses'  celebrated  song,  (Deut.  xxxii. 
 25,)  where  God  upbraids  the  Jews  on  account  of  their 
 perfidious  conduct,  and  threatens  to  inflict  severe 
 
TO    THE    ROMANS.  439 
 
 punishment  upon  them,  and  to  move  them  to  jealousy 
 by  making  the  gentiles  partakers  of  the  covenant, 
 because  the  Jews  had  forsaken  the  Rock  that  begat 
 them,  and  bowed  down  before  false  gods.  "  You 
 have  despised  and  rejected  me,  says  the  Lord  of 
 Hosts,  and  transferred  my  dominion  and  honour  to 
 idols.  To  avenge  this  injury  you  have  shown  me,  I 
 will  in  turn  substitute  the  gentiles  in  your  stead, 
 and  bestow  on  them  what  I  have  hitherto  conferred 
 on  you  as  a  blessing."  This  could  not  be  carried 
 into  effect  without  rejecting  the  people  of  Israel  ; 
 for  the  King  of  glory  displayed  his  jealousy  men- 
 tioned by  Moses,  by  appointing  for  himself  a  nation 
 from  those  which  were  not  a  people,  and  by  raising 
 up  from  nothing  a  new  people  to  take  possession  of 
 the  place  from  which  the  Jews  had  been  expelled, 
 since  they  had  forsaken  the  God  of  salvation,  and 
 devoted  themselves  to  idols.  It  forms  no  excuse 
 for  the  Jews  that  they  had  not  revolted  on  the  ad- 
 vent of  the  Messiah  to  gross,  external  idolatry,  since 
 they  had  profaned  the  whole  worship  of  God  by 
 their  inventions  ;  nay,  denied  at  last  God  the  Father, 
 revealed  to  them  in  his  only  begotten  Son,  Christ 
 Jesus  ;  which  is  the  very  highest  kind  of  impiety. 
 The  expressions,  a  foolish  nation,  and  no  nation,  im- 
 ply the  same  meaning ;  for,  properly  speaking,  man, 
 who  is  devoid  of  the  hope  of  heavenly  life,  wants 
 the  essence  of  man.  The  beginning  also,  and  origin 
 of  life,  spring  from  the  light  of  faith  :  spiritual 
 essence,  therefore,  flows  from  the  new  creation  ; 
 and  in  this  sense  Paul  calls  believers  the  work  of 
 God,  by  which  the  Spirit  regenerates  them,  and 
 transforms  them  into  his  image.  From  the  name 
 folly  we  infer,  that  all  the  wisdom  men  enjoy,  with- 
 out the  Word  of  God,  is  mere  vanity  and  folly. 
 
 But  Isaiah   is   very   hold,   and  saith — Since    this 
 prophecy  is  more  plain  and  distinct,  Paul  excites 
 
440  ON  Paul's  epistle 
 
 greater  attention  by  speaking  in  the  preface  of  Isaiah 
 as  -writing  with  boldness  :  the  following  is  the  sense 
 of  the  passage  : — "  The  prophet  has  not  written  in  a 
 figurative  or  doubtful  style,  but  has  asserted,  in  plain 
 and  clear  language,  the  calling  of  the  gentiles." 
 Paul  has  separated,  by  a  few  intervening  words, 
 what  occurs  in  Isaiah  without  any  interruption, 
 (Isaiah  Ixv.  1,  2,)  where  the  Lord  says  the  time 
 would  come  when  he  would  turn  and  show  his  grace 
 to  the  gentiles  ;  and  he  immediately  subjoins,  as  a 
 reason,  his  being  wearied  with  the  rebellious  obsti- 
 nacy of  Israel,  which  had  become,  in  consequence  of 
 its  too  long  continuance,  altogether  intolerable.  The 
 prophet  thus  writes  :  "I  am  sought  of  them  that 
 asked  not  for  me.  I  am  found  of  them  that  sovight 
 me  not.  I  said,  behold  me — behold  me,  unto  a 
 nation  that  was  not  called  by  my  name."  Isaiah 
 uses  the  past  tense  instead  of  the  future,  to  point 
 out  the  certainty  of  the  event.  I  know  some  Rab- 
 bins pervert  the  meaning  of  this  entire  passage,  as  if 
 God  promised  to  grant  the  Jews  repentance  from 
 their  revolt.  No  doubt  can  be  entertained  of  the 
 prophet  directing  his  address  to  strangers,  for  the 
 context  is  confined  "  to  a  people  that  was  not  called 
 by  his  name."  Isaiah  therefore  foretells,  without 
 doubt,  that  such  as  had  formerly  been  strangers  to 
 the  God  of  Hosts  would  be  received  into  his  family 
 by  a  new  adoption.  The  calling,  therefore,  of  the 
 gentiles  shines  forth  with  great  splendour,  as  the 
 general  type  of  the  calling  of  all  believing  children 
 of  the  Fountain  of  love  ;  for  no  child  of  Adam  can 
 anticipate  the  love  of  infinite  Mercy  ;  but  we  are  all 
 without  exception  snatched  and  delivered  from  the 
 very  depths  of  the  abyss  of  death,  by  his  gratuitous 
 kindness  and  clemency.  No  knowledge  of  the  King 
 of  glory, — no  zeal  or  ardour  for  his  worship, — no 
 sense,  feeling,  or  judgment  of  his  truth,  on  the  part 
 
TO    THE    ROMANS.  441 
 
 of  man,  contribute  in  any  measure  to  usher  in  the 
 kingdom  of  divine  grace  in  the  soul.  It  springs 
 from  the  tender  mercies  of  Jehovah  alone. 
 
 But  of  Israel  he  saith — The  prophet  assigns  the 
 reason  why  the  Supreme  Being  goes  to  the  gentiles, 
 namely,  the  contempt  with  which  the  Jews  treated 
 his  grace.  Paul  at  the  same  time  expressly  states 
 that  God  has  reproved  his  elect  people  on  account  of 
 their  wickedness,  and  thus  points  out  the  blindness 
 and  hardness  of  heart  of  the  Israelites.  Paul  has 
 made  a  slight  deviation  from  the  Hebrew,  by  sub- 
 stituting one  particle  for  another,  according  to  the 
 phraseology  of  that  language.  The  Giver  of  all 
 good  says,  that  he  stretched  forth  his  hands  to  Israel, 
 which  he  never  ceased  to  invite  to  himself  by  his  holy 
 word,  and  to  allure  by  every  kind  of  tenderness  and 
 love.  These  are  the  true  methods  by  which  God 
 calls  man  to  himself,  since  he  thus  affords  them  the 
 surest  marks  and  proofs  of  his  benevolence.  Unerr- 
 ing Truth  complains  in  this  passage  of  the  contempt 
 shown  to  his  doctrine,  which  was  rendered  more  de- 
 testable by  the  fatherly  solicitude  with  which  he  in- 
 vited the  sons  of  men  to  become  partakers  of  his 
 loving-kindness.  The  expression,  stretcheth  forth 
 his  hands,  is  very  emphatic,  reminding  us  of  the 
 love  of  a  kind  parent,  stretching  forth  his  arms  to 
 receive  a  returning  prodigal  into  his  bosom,  and 
 sending  the  ministers  of  the  gospel  to  procure  the 
 conversion  of  repenting  sinners.  All  day  long,  or 
 daily,  removes  all  cause  for  wondering  that  the  God 
 of  all  long-suffering  should  at  last  be  worn  out  in 
 doing  the  Jews  acts  of  goodness,  since  his  unceasing 
 labours  were  despised  and  neglected.  Jeremiah  uses 
 the  same  figure  of  speech,  (Jer.  vii.  13  ;  xi.  7,) 
 when  he  says  he  rose  up  early  and  spoke  unto  the 
 Jews.  Their  unbelief  is  pointed  out  by  two  very 
 appropriate  expressions,  rebellion  and  obstinate  con- 
 
442  ON  Paul's  epistle 
 
 tradiction.  The  original  may  be  translated  stubborn, 
 or  rebellious,  or  according  to  Erasmus  and  the  Vul- 
 gate, unbelieving  and  disobedient.  Since,  however, 
 Isaiah  accuses  the  Jews  of  obstinacy,  adding,  that 
 *'  they  walked  in  ways  that  were  not  good,"  I  feel 
 assured,  that  the  two  expressions  in  the  Septuagint, 
 stubborn  or  rebellious,  and  gainsaying,  were  used  to 
 convey  what  they  considered  the  full  force  of  the 
 Hebrew  idiom,  because  the  Israelites  displayed  their 
 obstinacy  in  rejecting,  with  obdurate  scorn,  the  holy 
 admonitions  and  instructions  of  the  prophets,  and  at 
 the  same  time  exhibited  f)ride  the  most  unsubdued, 
 and  bitterness  of  spirit  the  most  relentless,  when 
 they  renounced  the  counsels  of  the  Most  High. 
 
 CHAPTER  XI. 
 
 1  I  SAY  then,  Hath  God  cast  away  his  people  ? 
 God  forbid.  For  I  also  am  an  Israelite,  of  the  seed 
 of  Abraham,  o/the  tribe  of  Benjamin.  2  God  hath 
 not  cast  away  his  people  whom  he  foreknew.  Wot 
 ye  not  what  the  scripture  saith  of  Elias  ?  how  he 
 maketh  intercession  to  God  against  Israel,  saying, 
 3  Lord,  they  have  killed  thy  prophets,  and  digged 
 down  thine  altars  ;  and  I  am  left  alone,  and  they 
 seek  my  life  ?  4  But  what  saith  the  answer  of  God 
 unto  him  ?  I  have  reserved  to  myself  seven  thou- 
 sand men,  who  have  not  bowed  the  knee  to  the 
 image  of  Baal.  5  Even  so  then  at  this  present  time 
 also  there  is  a  remnant  according  to  the  election  of 
 grace.     And  if  by   grace,   then  is  it  no  more  of 
 
TO    THE    ROMANS.  443 
 
 works  ;  otherwise  grace  is  no  more  grace.  But  if  it 
 he  of  works,  then  is  it  no  more  grace  ;  otherwise 
 work  is  no  more  work. 
 
 /  say  then — The  tendency  of  St.  Paul's  former 
 dissertation  concerning  the  blindness  and  obstinacy 
 of  the  Jews  might  appear  to  lead  to  the  conviction, 
 that  Christ,  by  his  advent,  had  removed  the  promises 
 of  the  almighty  God  from  the  Jews,  deprived  of  all 
 hope  of  salvation,  to  other  nations.  The  apostle 
 here  anticipates  the  objection,  and  so  moderates  his 
 former  observations  concerning  the  rejection  of  the 
 Jews,  that  none  of  his  readers  can  imagine  the  cove- 
 nant formerly  entered  into  with  Abraham  had  been 
 now  abrogated.  Paul  flatly  denies  the  opinion,  and 
 afterwards  clearly  proves  its  falsehood,  that  the  alone 
 deliverer  of  his  people  had  so  completely  forgotten 
 his  covenant,  that  the  Jews  were  now  entirely  es- 
 tranged from  the  kingdom  of  God,  as  the  heathens 
 had  been  before  the  coming  of  Christ.  Nor  does 
 the  question  turn  on  this  point,  whether  God  has 
 justly  rejected  his  people,  or  without  desert,  cause, 
 or  default.  For  the  apostle  has  proved,  in  the  last 
 chapter,  that  the  rejection  of  God's  righteousness, 
 from  a  preposterous  zeal,  by  the  Jewish  people,  had 
 been  visited  with  a  just  punishment  on  account  of 
 their  pride,  had  met  with  a  merited  blindness,  and 
 the  Israelites  were  thus  finally  deprived  of  the 
 covenant.  The  question  in  dispute  is  not  the  cause 
 of  God's  casting  off  the  Israelites,  but  w^hether  the 
 covenant  formerly  entered  into  by  the  Judge  of  all 
 the  world  with  the  patriarchs  had  been  abolished, 
 although  the  Jews  had  deservedly  merited  the  divine 
 vengeance  in  their  rejection.  There  can  be  no 
 greater  absurdity  than  to  imagine  any  perfidious 
 conduct  on  the  part  of  man  can  weaken  the  covenant 
 
444  ON  Paul's  epistle 
 
 of  God,  since,  according  to  the  principle  universally 
 maintained  by  Paul,  adoption  is  gratuitous,  and 
 founded  on  God  alone,  not  man ;  and,  on  this  ac- 
 count, it  must  remain  firm  and  inviolable,  although 
 the  most  impious  unbelief  of  the  whole  human  race 
 should  conspire  to  abolish  and  overthrow  this  fa- 
 therly love  of  the  Most  High.  The  following  diffi- 
 culty is  to  be  solved,  and  objection  answered,  that 
 the  truth  and  the  election  of  a  merciful  Father  is  not 
 to  be  believed  to  depend  on  the  dignity  of  the  human 
 race.  For  I  am  an  Israelite — Before  entering  upon 
 the  subject  to  be  discussed,  he  incidentally  proves, 
 by  his  own  example,  how  absurd  it  is  to  imagine 
 the  Jewish  nation  to  be  forsaken  of  the  Fountain  of 
 all  justice.  Paul  himself  was  an  Israelite,  descended 
 from  the  most  remote  posterity,  not  a  proselyte,  or 
 recently  engrafted  into  the  civil  government  and 
 policy  of  Israel.  Since,  therefore,  he  justly  deserved 
 to  be  reckoned  among  the  most  chosen  of  God's 
 servants,  he  afforded  a  decided  proof  that  the  grace 
 of  God  rested  and  abode  in  Israel.  The  apostle 
 assumes,  therefore,  the  proposition,  that  God's  cove- 
 nant with  Abraham's  seed  is  not  abolished  as  proved, 
 which  he  will,  however,  afterwards  explain  and  handle 
 in  a  more  complete  manner.  By  calling  himself  of 
 the  seed  of  Abraham,  of  the  tribe  of  Benjamin,  as 
 well  as  by  assuming  the  title  of  an  Israelite,  he  in- 
 tends to  establish  his  claim  to  the  character  of  a 
 genuine  descendant  from  the  father  of  believers,  as 
 in  Phil.  iii.  4.  For  the  interpretation  adopted  by 
 some  commentators,  that  Paul  was  descended  from 
 the  tribe  of  Benjamin,  which  had  nearly  been  ex- 
 terminated, as  affording  a  strong  recommendation  of 
 the  mercy  of  the  divine  Protector,  seems  forced  and 
 far-fetched. 
 
 God  hath  not  cast  away — The  answer  is  negative 
 and  moderate,  for,  had  the  apostle  given  a  flat  denial 
 
TO    THE    ROMANS.  445 
 
 to  the  rejection  of  the  Jews,  he  would  have  contra- 
 dicted  himself.     By   adopting    this    correction,    he 
 shows  the  casting  off  of  the  Jews  to  be  of  such  a 
 character  as  not  to  invalidate  the  promise  of  the 
 Fountain  of  all  goodness.     The  answer  is  divided 
 into  two  parts ;  first,  that  the  almighty  and   ever- 
 lasting Father  has  by  no  means  cast  off,  contrary  to 
 the  fidelity  of  his  covenant,  the  whole  offspring  of 
 Abraham  ;  for  the  effect  of  adoption  does  not  indeed 
 exist  in  all  the  sons  of  the  patriarch  by  carnal  des- 
 cent, because,  in  the  second  place,  the  secret  election 
 of  the  Giver  of  all  grace  precedes  adoption.     Thus 
 the  general  rejection  of  the  Israelites  could  not  pre- 
 vent the  continuance  of  the  salvation  of  some  of  the 
 seed  of  Abraham  ;  for  the  visible  body  itself  of  the 
 Jewish  people  had  been  so  rejected  that  no  member 
 of  the  spiritual  body  of  Christ  could  fail  or  be  de- 
 stroyed.    Should  any  of  my  readers   propose  the 
 question,  w^iether  circumcision  were  in  such  a  man- 
 ner a  common  symbol  and  sign  of  the  grace  of  God 
 to  all  the  Jews,  that  they  deserved  to  be  reckoned 
 among  the  people  who  alone  enjoyed  the  glory  and 
 hope  of  his  children,  I  return  an  immediate  answer, 
 that  the  external  call  is,  of  itself,  altogether  ineffica- 
 cious without  faith  ;   and  this  honour,  if  rejected  on 
 being  offered,  is  deservedly  taken  from  unbelievers. 
 A  special  and  peculiar  people  in  this  way  always 
 continues  to  exist,  in  whom   God  exhibits  a  mark 
 and  proof  of  his  OAvn  constancy ;   and  Paul  derives 
 the  origin  of  this  unchanging  firmness  from  the  se- 
 cret election  of  a  propitious   and   reconciled  God. 
 For  the  Lord,  to  whom  all  honour  and  glory  belong, 
 is  not  here  said  to  have  respect  to  faith,  but  to  con- 
 tinue firm  to  his  purpose  in  not  casting  away  the 
 people    whom   he   hath   foreknown.      I   must   here 
 again  repeat  a  former  observation,  that  foreknow- 
 ledge does  not  mean  a  certain  speculative  view,  by 
 
446  ON  pall's  epistle 
 
 which  the  uncreated  Cause  of  all  effects  foresaw  the 
 character  of  every  individual  of  the  human  family, 
 but  points  to  tlie  good  pleasure  of  the  decree  of  the 
 sovereign  Disposer  of  all  events,  by  which  he  hath 
 chosen  for  his  children  those  who  were  not  yet  born, 
 and  had  no  power  to  insinuate  themselves  into  the 
 favour  of  the  Author  of  all  happiness.  Thus,  (Gal. 
 iv.  9,)  Paul  says,  they  are  known  of  God,  because 
 he  prevents  them  by  his  grace  and  favour,  and  calls 
 them  to  a  knowledge  of  Christ.  We  now  clearly 
 understand,  that  although  the  universal  calling  of  the 
 Most  High  may  not  be  productive  of  any  fruit,  yet 
 the  fidelity  of  our  everlasting  Father  continues  un- 
 changed, for  he  always  preserves  his  church,  while 
 the  elect  remain.  The  Head  of  the  church,  notwith- 
 standing he  invites  all  people  in  common,  aiid  with- 
 out consideration,  to  himself,  yet  he  does  not  inter- 
 nally draw  any  except  those,  who  are  known  by 
 infinite  Wisdom  to  be  his  own,  and  who  are  given  by 
 the  Father  to  the  Son.  The  Lord,  full  of  sweetness 
 and  benignity,  will  continue  the  faithful  guard  and 
 guardian  of  his  own  to  the  very  end. 
 
 JVot  ye  not — Since  the  number  of  believers  in 
 Christ  was  so  very  few  among  the  Jewish  people, 
 they  would  necessarily  conclude  from  this  circum- 
 stance, that  the  whole  race  of  Abraham  was  rejected, 
 and  the  thought  would  steal  across  their  minds,  that 
 no  sign  and  symbol  of  divine  grace  existed  in  such 
 a  scene  of  ruin,  desolation,  and  deformity.  For, 
 since  adoption  was  the  sacred  bond,  by  which  the 
 sons  of  Abraham  were  kept  collected  under  the 
 faith  of  the  Sovereign  of  the  universe,  it  was  alto- 
 gether improbable  that  the  Jewish  people  would  be 
 dispersed  and  scattered  in  so  miserable  and  unhappy 
 a  manner,  provided  the  fatherly  love  of  the  God  of 
 the  patriarchs  had  not  been  withdrawn  from  the  sup- 
 port and  blessing  of  their  descendants.     Paul  re- 
 
TO    THE    ROMANS.  447 
 
 moves  this  stumbling-block  by  quoting  the  very  ap- 
 propriate example  of  Elias,  during  whose  restoration 
 of  the  law  so  dreadful  a  desolation  is  reported  to  have 
 taken  place  in  the  number  of  believers,  that  no 
 appearance  of  the  church  of  God  remained,  and 
 every  vestige  of  divine  grace  seemed  to  be  oblite- 
 rated :  still,  however,  the  church  of  the  great  Ruler 
 and  Preserver  of  the  world  was  wonderfully  saved, 
 as  if  it  had  been  concealed  in  the  safeguard  of  a 
 tomb.  It  is  the  height  of  folly,  therefore,  to  ascer- 
 tain the  number  of  the  church  by  means  of  our 
 senses  and  judgment.  If,  indeed,  this  distinguished 
 prophet,  so  strikingly  endowed  with  the  abundant 
 light  of  the  Spirit  of  holiness,  of  consolation,  and  of 
 truth,  when  desirous  to  reckon  the  number  of  God's 
 people  by  his  own  judgment,  laboured  under  such  a 
 deception,  what  may  we  not  expect  to  be  our  lot, 
 whose  keenest  perspicacity  is  dulness  itself,  when 
 compared  with  the  knowledge  of  this  servant  of  the 
 Most  High  ?  Let  us,  therefore,  draw  no  rash  con- 
 clusion on  this  subject,  but  let  this  remain  fixed  in 
 our  hearts — that  the  church,  which  appears  to  our 
 eyes  nothing,  is  cherished  and  preserved  by  the  secret 
 providence  of  the  alone  Refuge  of  the  afflicted. 
 Never  let  us  forget  the  folly  and  pride  of  those,  who 
 determine  the  number  of  the  elect  by  the  measure  of 
 their  own  sense  and  judgment.  For  the  Protector 
 and  Comforter  of  his  people  can,  by  means  attended 
 with  no  difficulty  on  his  part,  and  wholly  concealed 
 from  our  view,  preserve  his  elect  in  a  surprising 
 manner,  when  all  seems  involved  in  one  common 
 ruin.  We  are  desirous  to  impress  upon  the  atten- 
 tion of  our  readers,  that  no  event  has  befallen  us, 
 which  was  not  experienced  by  the  holy  patriarchs  of 
 old,  and  this  consideration  has  a  powerful  effect  in 
 confirming  our  faith  ;  hence  Paul,  both  in  this  and 
 other  parts  of  his  epistles,  carefully  compares  the 
 
448  ON  Paul's  epistle 
 
 state  of  his  own  time  with  the  ancient  condition  of 
 the  church.  Such  a  plan  prevents  us  from  looking 
 on  any  change  with  novelty,  and  we  know  how 
 weak  and  unprepared  minds  are  distressed  by  any 
 new  event.  The  phrase,  in  Elijah,  means,  in  the 
 history  or  transactions  of  this  prophet ;  but  I  think 
 Paul  adopted  an  Hebraism  in  this  passage,  for  the 
 Hebrew  particle,  corresponding  to  the  Greek,  fre- 
 quently signifies  of  or  concerning  Elias. 
 
 How  he  maketh  intercession  to  God  against  Israel — 
 Elijah  proves  his  great  affection  for  the  Lord  by  not 
 hesitating  to  become  opposed  to  his  nation  on  ac- 
 count of  the  glory  of  his  everlasting  Shepherd,  and 
 to  pray  for  its  destruction,  because  he  considered 
 the  religion  and  worship  of  God  had  been  lost  among 
 the  Israelites.  The  error  of  the  prophet  consisted 
 in  condemning  the  whole  nation,  himself  only 
 excepted,  as  guilty  of  impiety,  and  in  praying  for 
 its  severe  punishment  at  the  hand  of  the  Lord.  The 
 1  Kings  xix.  10,  cited  by  Paul,  contains  no  impre- 
 cation, but  a  mere  com.plaint.  Since,  however,  his 
 complaint  implies  a  total  despair  of  the  religion  of 
 the  whole  Jewish  nation,  we  may  rest  assured  that 
 he  devoted  it  to  destruction.  Elijah  proclaimed  the 
 spread  of  impiety  to  be  so  extensive  over  all  Judea, 
 as  to  have  taken  possession  of  all  its  borders,  since 
 he  thought  no  worshipper  of  the  God  of  heaven  and 
 earth  remained  but  himself. 
 
 /  have  reserved  to  myself  seven  thousand — The 
 Lord  intended,  by  using  a  definite  for  an  indefinite 
 number,  to  point  out  the  great  multitude  which  un- 
 doubtedly worshipped  Jehovah.  Since,  therefore, 
 the  grace  of  God  has  so  extensive  an  influence,  even 
 during  periods  of  the  most  deplorable  impiety,  it  is 
 our  bounden  duty  not  to  judge  all  those  to  be  votaries 
 of  Satan,  whose  piety  does  not  openly  manifest  itself 
 to  our  view.     Let  the  following  truth  take  full  pos- 
 
TO    THE    ROMANS.  449 
 
 session  of  our  mind — "  Though  impiety  abounds  in 
 every  part  of  the  world,  and  the  horrors  of  a  religious 
 and  moral  confusion  are  every  where  displayed,  yet 
 the  salvation  of  many  continues  shut  up  and  secured 
 under  the  seal  of  the  alone  Founder  of  the  church." 
 But  to  prevent  any  one  from  making  this  a  pretext  for 
 the  indulging  in  sloth,  as  the  generality  of  professors 
 seek  a  hiding-place  for  their  vices  under  the  secret 
 protection  and  guard  of  the  Rock  of  Ages,  it  is  our 
 duty  to  make  the  following  observation,  that  salva- 
 tion is  secured  only  for  the  steady  votaries  of  the 
 faith  of  God,  who  exhibit  integrity  of  conduct,  and 
 freedom  from  pollution  and  sin.  The  circumstance 
 also  connected  with  the  judgment  of  the  Lord  must 
 be  carefully  attended  to,  that  those  finally  continue 
 firm  and  secure,  who  have  not  by  any  external  bow- 
 ing of  the  knee  prostituted  their  body  to  the  worship 
 of  idols.  The  afiections  of  these  worshippers  were 
 not  only  preserved  from  impurity,  but  their  bodies 
 were  untainted  by  the  least  uncleanness  and  super- 
 stition. 
 
 Even  so  then  at  this  present  time  also — Paul  ap- 
 plies the  example  to  his  own  period,  and  for  the 
 purpose  of  establishing  the  similitude  in  its  various 
 parts,  calls  them  a  remnant,  when  compared  ■with 
 the  great  number  of  impious  characters,  whose  vices 
 were  daily  in  view.  The  apostle,  at  the  same  time, 
 alludes  to  the  prophecy  of  Isaiah,  already  quoted, 
 and  shows  that  the  faith  of  God  continues  to  shine 
 forth  in  the  midst  of  the  melancholy  and  confused 
 desolation  of  the  people  of  the  Most  High,  since  a 
 certain  remnant  still  continues  to  exist.  To  confirm 
 this  with  greater  certainty,  he  expressly  calls  those, 
 who  continued  believers  by  the  grace  of  God,  a  rem- 
 nant, that  afforded  an  undoubted  evidence  of  the 
 unchangeable  election  of  Infinite  Wisdom.  In  the 
 same  way,  also,  the  Lord  said  to  Elijah,  when  the 
 2  F 
 
450  ON  Paul's  epistle 
 
 whole  Jewish  people  had  revolted  to  idolatry,  that 
 he  had  preserved  seven  thousand,  and  hence  the 
 conclusion  necessarily  follows,  that  the  kindness  and 
 love  of  our  eternal  Father  and  Saviour  had  rescued 
 them  from  the  jaws  of  destruction.  Paul  does  not 
 here  speak  simply  of  grace,  but  he  recals  us  to  elec- 
 tion, that  we  may  learn  to  rely  and  depend  with 
 reverence  on  the  secret  counsel  and  decree  of  God. 
 One  of  the  propositions,  here  stated  by  the  apostle, 
 is  "  the  small  number  who  are  saved,  when  con- 
 trasted with  the  great  multitude  of  those  who  take 
 to  themselves  the  name  of  the  people  of  the  Most 
 High."  The  other  proposition  is,  *'  that  the  elect 
 are  saved  by  the  power  of  the  Giver  of  all  grace, 
 without  any  claim  to  merit  on  their  parts."  The 
 election  of  grace  is  a  Hebraism,  and  means  gratuitous 
 election. 
 
 jind  if  by  grace,  then  is  it  no  more  of  works — The 
 amplification  is  derived  from  comparing  opposite  sub- 
 jects, for  the  grace  of  God  and  the  merit  of  works 
 are  so  contrasted  with  each  other,  that  the  establish- 
 ment of  one  of  these  is  the  subversion  of  the  other. 
 If,  also,  no  consideration  of  works  can  be  admitted 
 without  obscuring  the  gratuitous  goodness  of  Eternal 
 Wisdom,  which  Paul  is  so  very  desirous  to  commend 
 in  election,  what  answer  will  those  fanatics  be  able  to 
 give  our  apostle,  who  make  the  cause  of  election  to 
 consist  in  that  dignity  which  the  Allwise  foresees  to 
 exist  in  the  descendants  of  Adam  ?  For,  whether  past 
 or  future  works  are  considered,  this  opinion  of  Paul 
 will  always  mDitate  against  the  doctrine  of  foreseen 
 works,  as  determining  the  Cause  of  all  things  to  elect 
 his  people,  since  the  apostle  says  that  grace  leaves 
 no  room  for  works.  Paul  is  not  here  disputing  only 
 concerning  our  reconciliation  with  God,  nor  the  inter- 
 mediate or  proximate  causes  of  our  salvation,  but  he 
 ascends  still  higher,  and  considers  why  the  Lord,  to 
 
TO    THE    ROMANS.  451 
 
 whom  all  praise  and  glory  belong,  has  chosen  some 
 before  the  foundation  of  the  world,  and  passed  by 
 others.  He  asserts  that  God  is  induced  to  make 
 this  distinction  between  the  children  of  Adam  from 
 no  other  cause  than  his  own  mere  good  will  and 
 pleasure  ;  for  Paul  contends  that  every  concession 
 made  to  works  detracts  so  much  from  grace.  It 
 hence  follows,  that  it  is  absurd  and  ridiculous  to 
 mingle  up  the  foreknowledge  of  works  with  election. 
 For  the  reward  of  works  is  already  established,  if 
 God  elects  some,  and  reprobates  others,  according  to 
 his  foreknowledge  of  their  being  worthy  or  unworthy 
 of  salvation  ;  and  the  grace  of  God  will  not  have 
 entire  dominion  and  rule,  but  will  only  be  considered 
 to  have  a  half- share  in  the  cause  of  election.  For,  as 
 Paul,  in  his  former  dissertation  concerning  the  justi- 
 fication of  Abraham,  says,  the  reward  to  him  that 
 worketh  is  not  reckoned  of  grace  but  of  debt,  so  he 
 now  derives  his  argument  from  the  same  source,  "If 
 works  be  taken  into  consideration,  where  God  adopts 
 a  certain  number  of  men  to  salvation,  a  reward  can 
 be  claimed  as  due  to  their  good  actions,  and  gratui- 
 tous kindness  is  subverted."  Although,  indeed,  Paul 
 is  here  discoursing  concerning  election,  yet,  because 
 the  reasoning  adduced  by  him  is  general,  it  ought 
 to  be  extended  to  the  whole  chain  of  argumentation 
 used  in  considering  our  salvation.  The  following 
 tl-uth  must  be  acknowledged  and  felt:  "That  so 
 often  as  our  salvation  is  attributed  to  the  grace  of 
 our  heavenly  Father,  the  Author  of  all  happiness, 
 the  merits  of  works  must  be  entirely  renounced,  and 
 we  must  believe  the  righteousness  of  works  to  be 
 completely  annihilated  whenever  the  name  of  grace 
 is  taken  into  our  lips." 
 
 7   What   then?      Israel   hath   not   obtained  that 
 which  he  seeketh  for  ;  but  the  election  hath  obtained 
 2  F  2 
 
4o2  ON    PAUL  S    EPISTLE 
 
 it,  and  the  rest  were  blinded.  8  (According  as  it  is 
 written,  God  hath  given  them  the  spirit  of  slumber, 
 eyes  that  they  should  not  see,  and  ears  that  they 
 should  not  hear)  unto  this  day.  9  And  David  saith, 
 Let  their  table  be  made  a  snare,  and  a  trap,  and  a 
 stumblingblock,  and  a  recompence  unto  them :  1 0  Let 
 their  eyes  be  darkened,  that  they  may  not  see,  and 
 bow  down  their  back  alway. 
 
 TVhat  then  ?  Israel  hath  not  obtained  that  which  he 
 seeketh  for — Because  the  subject  here  discussed  was 
 difficult,  Paul  proposes  a  question,  as  if  he  was  per- 
 plexed by  doubt.  He  was,  however,  desirous  to 
 give  greater  certainty  to  the  following  answer  by  the 
 very  doubt  he  proposes.  Paul  intimates  that  no 
 other  reason  can  be  given  than  the  vain  labour  of  the 
 Jews  in  seeking  for  salvation,  because  they  struggled 
 with  a  preposterous  zeal.  Notwithstanding  he  here 
 makes  no  mention  of  the  cause,  yet  he  was  desirous 
 it  should  be  understood,  since  he  had  expressly  given 
 a  statement  of  it  in  a  former  passage.  His  expres- 
 sions convey  the  following  sense  :  "  We  need  not  be 
 surprised  to  find  Israel  accomplishing  nothing  by  her 
 struggles  aftel-  righteousness  ;"  and  he  then  subjoins 
 his  declaration  concerning  election.  For  if  Israel 
 has  deservedly  obtained  nothing,  what  have  others 
 acquired,  whose  case  or  condition  was  not  superior  ? 
 Who  cannot  see  that  election  alone  maketh  all  the 
 distinction  ?  But  the  signification  of  this  word  is 
 doubtful.  Some  consider  it  to  be  taken  collectively 
 for  the  elect  themselves,  that  the  parts  of  the  antithe- 
 sis may  correspond  to  each  other ;  nor  do  I  disapproye 
 of  this  opinion,  provided,  at  the  same  time,  they 
 grant  me  that  the  word  election  implies  more  than 
 elect,  intimating  this  to  have  been  the  alone  cause  of 
 our  enjoying  divine  mercy :   as   if  Paul  had  said, 
 
TO    THE    ROMANS.  453 
 
 "  Those  who  rely  on  merits  have  not  obtained,  but 
 such  as  depend  for  salvation  on  the  gratuitous  elec- 
 tion of  God  ;"  for  he  here  institutes  a  direct  compari- 
 son between  the  whole  body  of  the  Israelitish  people 
 and  the  remnant  whose  salvation  was  secured  by  the 
 grace  of  God.  It  hence  follows,  that  the  cause  of 
 salvation  does  not  reside  in  men,  but  depends  on  the 
 mere  good  pleasure  and  will  of  God.  And  the  rest 
 were  blinded — "As  the  elect  alone  are  freed  from 
 destruction  by  the  grace  of  God,  so  all,  who  are  not 
 elected,  must  necessarily  remain  in  blindness."  For 
 Paul,  when  he  considers  the  reprobates,  makes  the 
 beginning  of  their  ruin  and  condemnation  to  arise 
 from  their  being  forsaken  of  the  Lord.  All  his 
 proofs,  which  are  collected  rather  from  various  parts 
 of  the  Scriptures  than  taken  from  any  one  writer, 
 seem  to  be  foreign  to  the  design  of  Paul,  if  more 
 carefully  examined  according  to  the  circumstances  of  ^ 
 the  passages  adduced.  Blindness  and  hardness  of 
 heart  are  stated  in  all  the  apostle's  quotations  to  be, 
 as  it  were,  the  scourges  of  God  inflicted  upon  the 
 wicked,  as  punishments  of  their  crimes  already  com-  , 
 mitted.  But  Paul  was  desirous  to  prove  in  this  pas- 
 sage that  such  as  have  been  reprobated  by  God 
 before  the  creation  of  the  world  are  blinded,  and  not 
 those  who  have  already  merited  such  a  punishment 
 by  their  own  wickedness.  This  difficulty  admits  the 
 following  brief  solution, — that  the  perverseness  of  our 
 nature,  when  forsaken  of  Infinite  Holiness,  is  the 
 source  and  origin  of  the  impiety  which  provokes  the 
 indignation  of  God  to  inflict  punishment  in  so  striking 
 a  manner.  Paul's  quotations,  therefore,  were  not 
 irrelevant  to  the  subject  under  consideration,  namely, 
 eternal  reprobation,  since  it  is  the  spring  and  origin 
 of  those  awful  manifestations  of  divine  judgment 
 mentioned  by  Isaiah  and  David,  as  the  tree  produces 
 the  fruit,  and  the  fountain  is  the  source  and  spring  of 
 
454  ON  Paul's  epistle 
 
 the  river.  The  wicked,  indeed,  on  account  of  their 
 crimes,  are  punished  with  blindness  by  the  just  and 
 merited  judgment  of  God  ;  but  if  we  inquire  into  the 
 fountain  and  origin  of  their  ruin,  we  shall  come  to 
 this  conclusion,  that,  since  they  are  cursed  of  God, 
 they  can  draw  down,  and  heap  upon  their  own  heads, 
 by  all  their  deeds,  sayings,  and  counsels,  nothing  h\ii 
 a  curse.*     Nay,  the  cause  of  eternal  reprobation  is 
 
 *  Men  which  were  reprobated  were  offered  unto  God  in  a 
 mass  of  perdition,  and  utterly  corrupted;  for  God  decreed  to 
 produce  them,  not  elsewhere,  but  out  of  the  seed  of  Adam. 
 And,  forasmuch  as  by  his  free  purpose  he  would  not  bestow 
 his  mercy  on  many,  which  is  utterly  to  refuse,  thereof  followed 
 rejection,  whereby  they  were  left  in  their  native  sin.  Farther, 
 forsomuch  as  God  suffereth  not  his  creatures  to  be  idle,  they 
 also  are  perpetually  pricked  forward  to  work  ;  and,  for  that 
 they  were  not  healed,  they  do  all  things  according  to  their 
 corrupt  nature ;  which,  although  they  seem  sometimes  to  be 
 beautiful  works,  yet  before  God  they  are  sins.  Moreover, 
 according  as  their  wicked  facts  deserve,  God  many  times 
 punisheth  in  them  sins  by  other  sins  ;  as  in  the  Romans,  "many 
 are  said  to  have  been  delivered  up  unto  a  reprobate  mind,  for 
 that  when  thev  knew  God,  they  glorified  him  not  as  God." 
 (Rom.  i.  24,  26.) 
 
 God  oftentimes,  (Isa.  vi.  10,)  either  by  himself  or  by  evil 
 angels,  sendeth  cogitations,  and  offereth  occasions  which,  if 
 if  we  were  upright,  might  be  taken  in  the  best  part ;  but,  for- 
 asmuch as  we  are  not  renewed,  we  are  by  them  driven  unto 
 evil ;  afterwards  justly  and  worthily  followeth  damnation  for 
 sinners ;  and,  finally,  the  declaration  of  the  power  and  justice 
 of  God  is  the  last  effect  of  reprobation,  and  all  these  things 
 follow  reprobation.  God  useth  sins,  which  are  continually 
 committed,  to  those  ends  which  he  himself  hath  appointed. 
 And,  forsomuch  as  this  is  not  done  of  him  rashly,  but  by  his 
 determinate  counsel,  how  can  it  be  that,  after  a  sort,  sins  are 
 not  comprehended  under  reprobation  ? 
 
 God  doth  not  properly  stir  \ip  men  unto  sin  ;  but  yet  he 
 useth  the  sins  of  wicked  men,  and  also  guideth  them,  lest  they 
 should  pass  beyond  their  bounds  :  for  God  dealeth  not  alone, 
 but  wicked  men  and  the  devil  also  do  use  their  naughty 
 endeavour  in  working.  But  when  we  say  that  the  act  itself 
 (which  afterward,  through  our  own  fault,  is  evil)  is  brought 
 
TO    THE    ROMANS.  455 
 
 30  hidden,  that  we  can  do  nothing  else  but  admire 
 the  incomprehensible  counsel  and  purpose  of  God,  as 
 the  last  clause  of  this  chapter  proves.  There  is  great 
 folly  in  the  conduct  of  such  as  endeavour  to  conceal 
 this  first  cause,  v.'hich  is  hidden  from  our  sense  and 
 judgment,  under  the  veil  and  pretext  of  near  and 
 most  manifest  causes,  whenever  allusion  is  made  to 
 them  in  conversation.  This  implies  that  God  had 
 not  freely  determined  and  surely  purposed  concerning 
 the  whole  human  race  before  Adam's  fall  according 
 to  the  good  jDleasure  of  his  will ;  for,  in  the  first  place, 
 he  condemns  the  vicious  and  depraved  seed  of  our 
 first  parent,  and,  in  the  second,  recompenses  in  a 
 peculiar  manner,  according  to  their  deserts,  the 
 crimes  of  every  individual. 
 
 forth  by  the  chiefest  good,  that  is,  by  God,  and  by  us,  that  is 
 by  our  will,  how  shall  we  understand  this  ?  Whether  does  God 
 do  it  wholly,  or  we  wholly  ?  Or,  whether  it  be  partly  from 
 Him,  and  partly  from  us  ?  And  here  we  draw  this  produce- 
 ment  to  the  very  act  of  our  will.  We  answer,  If  consideration 
 of  the  whole  be  referred  unto  the  cause,  we  must  speak  after 
 one  sort ;  if  it  be  referred  unto  the  effect,  after  another  sort. 
 If  the  whole  be  referred  to  the  cause,  so  that  we  understand 
 our  will  to  be  the  whole  cause  of  the  action,  that  it  be  able  by 
 itself  to  work  without  God,  it  is  not  true  ;  for  unless  God 
 would  assent  thereunto,  it  should  not  be  able  to  bring  forth 
 action.  So  God,  although  by  his  absolute  power  he  might 
 perform  the  work  itself  by  himself,  yet,  as  the  course  of 
 things  is,  he  will  not  deal  alone,  but  will  have  the  creature  to 
 be  a  doer  together  with  him  ;  by  this  means  are  neither  the 
 will  nor  yet  God  said  to  be  the  whole  cause.  But,  if  it  be 
 referred  to  the  effect  itself,  God  and  the  will  are  the  full  cause ; 
 for  God  and  the  will  make  the  whole  effect,  although  they  be 
 joined  together  in  action.  I  will  show  the  thing  by  an  exam- 
 ple :  for  bringing  forth  of  an  action,  we  have  a  will  and  an 
 understanding,  and  our  will  maketh  the  whole  effect,  and  our 
 understanding  is  the  cause  of  the  whole  effect ;  but  the  one  is 
 nigh,  the  other  farther  off.  And  so  it  is  of  the  will  and  of 
 God  ;  the  will  doth  all,  and  God  doth  all ;  but  one  is  the  first 
 cause,  and  the  other  is  the  second. — Peter  Martyr's  Common 
 Places. 
 
456  ON  Paul's  epistle 
 
 God  hath  given  to  them  a  spirit — Paul,  I  doubt 
 not,  cited  Isa.  vi.  9  as  it  is  in  Matt.  xiii.  14 ;  Luke 
 viii.  10;   John  xii.  40  ;  and  Luke  (Acts  xxviii.  26) 
 says  our  apostle  quoted  it  to  the  Jews  at  Rome,  but 
 not   precisely   in    the   same  words.     Nor  does   the 
 apostle  use  the  very  language  of  the  prophet,  but 
 deduces  only  the  following  opinion,  *'  that  God  hath 
 given  them  a  spirit  of  bitterness  and  maliciousness, 
 so  that  they  contiiuie  overwhelmed  in  a  stupid  slum- 
 bering state,  having  eyes  they  see  not,  and  ears  they 
 hear  not."    The  prophet  is  commanded  to  harden  the 
 heart  of  the  people  of  Israel  ;  but  Paul  penetrates  the 
 fountain  itself,  because  a  brutish  stupidity  occupies 
 all  the  senses,  when  men  are  so  given  up  to  this  state 
 of  madness  and  folly,  as  to  provoke  and  whet  them- 
 selves against  the  truth  by  virulent  incentives.     For 
 Paul  does  not  only  denominate  it  a  spirit  of  giddiness 
 and  dimness,  but  of  remorse  and  pricking  of  con- 
 science, where,  indeed,  the  very  bitterness  of  gall  dis- 
 plays itself,  nay,  even  madness  in  rejecting  the  truth. 
 He  pronounces  the  reprobates  to  be  so  maddened  by 
 the  secret  judgment  of  God,  that,  lost  in  stupefaction 
 and  amazement,  they  can  form  no  correct  judgment 
 of  any  kind.     For  by  the  expression,  seeincj  they  see 
 not,  is  implied  the  dulness  and  obtuseness  of  all  their 
 senses.     The  addition,  until  this  day,  is  Paul's,  to 
 prevent  any  objector  from  stating  that  the  prophecy 
 had  been  formerly  fulfilled,  and  was  therefore  impro- 
 perly applied  to  the  period  of  preaching  the  gospel  of 
 Christ ;    since  the   apostle   hints  that  the  blindness 
 described  by  the  prophet  did  not  continue  merely  for 
 a  day,  but  had  remained  unchanged  with  the  incura- 
 ble obstinacy  of  the  Jews  until  the  advent  of  the 
 Messiah. 
 
 And  David  saith — The  words  are  a  little  changed 
 in  this  quotation  from  the  Psalmist,  but  without  any 
 violation  of  the  sense.     "  Let  their  table  become  a 
 
TO    THE    ROMANS.  457 
 
 snare  before  them  ;  and  that  which  should  have  been 
 for  their  welfare,  let  it  become  a  trap."  No  mention 
 is  made  of  recompense  in  David,  but  there  is  a  gene- 
 ral agreement  in  the  whole  passage  between  him  and 
 the  apostle.  The  Psalmist  curses  the  wicked,  and 
 wishes  that  every  source  of  their  happiness,  and 
 object  of  their  desire,  which  he  means  by  table  and 
 their  tvelfare,  may  prove  their  ruin  and  destruction. 
 He  then  devotes  them  to  blindness  of  spirit,  and  pros- 
 tration of  strength,  and  points  out  the  first  by  blind- 
 ness of  their  eyes,  and  the  last  by  the  bending  of 
 their  back.  We  need  not  be  surprised  on  finding  the 
 denunciations  and  imprecations  of  David  to  be  ex- 
 tended to  the  whole  nation  of  the  Jews,  for  it  is  well 
 known  that  many  of  the  nobility,  and  the  great  -body 
 of  the  people,  were  opposed  to  the  Psalmist.  When 
 we  consider  David  was  a  type  of  Christ,  it  is  easy  to 
 transfer  the  denunciations  pronounced  by  the  king  of 
 the  Jews  against  his  enemies,  to  the  Antitype,  Christ 
 Jesus,  whose  enemies  imprecated  curses  even  upon 
 themselves,  "  Let  his  blood  be  upon  us  and  our  chil- 
 dren." Since,  therefore,  this  curse  awaits  all  the 
 enemies  of  the  Messiah,  that  their  very  food  is  con- 
 verted into  poison,  and  the  gospel  is  to  them  an  odour 
 of  death  unto  death,  let  us  embrace  the  grace  of  God 
 with  humility  and  trembling.  Since  David  speaks  of 
 the  Israelites,  in  this  psalm,  who  were  descended  from 
 Abraham  according  to  the  flesh,  and  possessed  at 
 that  period  the  chief  pre-eminence  in  the  kingdom, 
 Paul  very  properly  applies  this  testimony  of  the 
 sweet  singer  of  Israel  to  the  Jews  of  his  own  time, 
 that  the  blindness  of  a  large  portion  of  the  lineal 
 descendants  of  Abraham,  when  the  apostle  lived, 
 might  neither  appear  a  new  nor  uncommon  event. 
 
 11    I  say  then,   Have  they   stumbled  that   they 
 should  fall  ?     God  forbid  :  but  rather  through  their 
 
458  ON  Paul's  epistle 
 
 fall  salvation  is  come  unto  the  gentiles,  for  to  pro- 
 voke them  to  jealousy.  12  Now,  if  the  fall  of  them 
 be  the  riches  of  the  world,  and  the  diminishingr  of 
 them  the  riches  of  the  gentiles  ;  how  much  more 
 their  fulness  ?  13  For  I  speak  to  you  gentiles, 
 inasmuch  as  I  am  the  apostle  of  the  gentiles,  I  mag- 
 nify mine  office  :  14  If  by  any  means  I  may  pro- 
 voke to  emulation  them  which  are  my  flesh,  and 
 might  save  some  of  them.  15  For  if  the  casting 
 away  of  them  be  the  reconciling  of  the  world,  what 
 shall  the  receiving  of  them  be,  but  life  from  the 
 dead  ? 
 
 I  sai/  then,  have  they  stumbled — You  will  be  much 
 entangled  in  this  dispute,  unless  you  attentively 
 consider  that  the  apostle  is  speaking  at  one  time 
 concerning  the  whole  nation  of  the  Jews,  and  at 
 another  concerning  individuals.  Hence  arises  the 
 great  difference  of  his  statements,  and  the  reason 
 why  he  sometimes  says  the  Jews  have  been  extermi- 
 nated from  the  kingdom  of  God,  cut  off  from  the 
 tree,  and  hurried  to  destruction  by  God's  judgment ; 
 and  again,  on  other  occasions,  he  denies  that  they 
 have  fallen  from  grace,  nay,  asserts,  they  rather  re- 
 main in  possession  of  the  covenant,  and  have  a  place 
 in  the  church  of  God.  Paul  now  speaks  with  this 
 distinction  in  his  view  ;  for  since  a  great  number  of 
 the  Jews  were  opposed  to  Christ,  so  that  the  whole 
 nation  was  almost  seized  with  this  perverse  feeling, 
 and  very  few  among  them  exhibited  any  marks  of 
 sound  understanding,  Paul  proposes  the  question, — 
 Whether  the  Jewish  nation  had  so  stumbled  against 
 the  Rock  Christ,  that  its  complete  ruin  was  inevi- 
 table, and  no  hope  remained  of  repentance  ?  He 
 here  justly  asserts  that  there  was  no  cause  to  despair 
 
TO    THE    ROMANS.  459 
 
 of  the  salvation  of  the  Israelites,  or  that  they  were  so 
 rejected  by  God  that  their  restoration  was  impossible, 
 or  that  the  covenant  of  grace,  which  God  had  once 
 entered  into  with  them,  was  completely  extinguished, 
 since  the  seed  of  blessing  still  remained  in  the  na- 
 tion. It  is  evident  this  sense  must  be  annexed  to 
 the  language  of  the  apostle,  because  in  a  former  pas- 
 sage he  joined  certain  ruin  with  the  blindness  of  the 
 Jews,  while  he  here  gives  them  hopes  of  their  rising 
 again,  and  these  two  propositions  are  directly  opposed 
 to  each  other.  Such  as  have  obstinately  stumbled 
 against  Christ  have  fallen,  and  sunk  down  into  per- 
 dition ;  but  the  nation  itself  hath  not  so  fallen,  as 
 necessarily  to  involve  the  ruin  or  estrangement  from 
 God  of  every  descendant  of  the  father  of  the  faithful. 
 But  through  their  fall  salvation  is  come  unto  the  gen- 
 tiles— The  apostle  distinctly  states,  in  this  passage, 
 that  the  fall  of  the  Jews  had  contributed  to  promote 
 the  salvation  of  the  gentiles,  for  the  purpose  of  ex- 
 citing the  Israelites  to  jealousy,  and  thus  leading 
 them  to  think  of  repentance.  Paul  evidently  directed 
 his  attention  to  the  above-cited  testimony  of  Moses, 
 when  the  Lord  threatens  Israel  that  as  God  had 
 provoked  him  to  emulation  by  false  gods,  so  by  the 
 law  of  retaliation  he  will  provoke  the  Jews  by  a 
 foolish  nation.  The  word  here  used  implies  the 
 affection  of  emulation  and  jealousy,  when  we  are 
 roused  in  our  feelings  on  seeing  another  preferred  to 
 us.  If  therefore  the  design  of  the  Lord  is  to  pro- 
 voke Israel  to  emulation,  she  did  not  fall  for  the 
 purpose  of  being  plunged  into  eternal  ruin,  but 
 that  the  divine  blessing,  which  was  despised  by  the 
 Jews,  might  be  bestowed  upon  the  gentiles,  and  thus 
 Abraham's  posterity  might  at  last  be  roused  to  seek 
 the  Lord  from  whom  it  had  revolted.  Our  readers 
 need  not  very  much  perplex  themselves  in  making 
 any  application  of  the  testimony  adduced  by  Paul, 
 
460  ON  Paul's  epistle 
 
 for  he  does  not  urge  the  peculiar  sense  of  the  word, 
 but  uses  it  only  in  a  vulgar  and  usual  manner.  For 
 as  emulation  rouses  a  wife,  who  has  been  rejected  by 
 her  husband  on  account  of  her  own  fault,  to  display 
 an  earnest  zeal  to  be  reconciled  to  him,  so  it  is  pos- 
 sible, according  to  the  apostle,  that  the  Jews,  on 
 seeing  the  gentiles  adopted  in  their  place,  may  be 
 touched  with  a  feeling  of  their  rejection,  and  aspire 
 to  regain  reconciliation  with  the  God  of  Israel. 
 
 But  if  their  fall — Since  Paul  had  taught  that  the 
 gentiles  had  entered  into  the  situation  formerly  occu- 
 pied by  the  Jews,  after  the  last  had  been  rejected, 
 that  he  might  not  render  the  salvation  of  the  Jews 
 odious  to  the  gentiles,  as  if  the  destruction  of  the 
 former  constituted  the  salvation  of  the  latter,  he 
 opposes  this  false  opinion,  and  adopts  the  contrary 
 sentiment,  that  nothing  could  contribute  more  to  the 
 promotion  of  the  salvation  of  the  gentiles,  than  the 
 flourishing  and  vigorous  state  of  the  grace  of  God 
 among  the  Jews.  To  establish  his  proof  he  uses  an 
 argument  from  the  less  to  the  greater.  If  the  fall 
 of  the  Jews  could  rouse  the  gentiles,  and  the  dimin- 
 ishing, decay,  and  loss  of  the  former,  be  the  cause  of 
 enriching  the  latter,  how  much  more  would  the  ful- 
 ness of  the  descendants  of  Abraham  add  to  the 
 wealth  of  the  heathen  ?  for  the  former  is  a  state  con- 
 trary to  nature,  and  the  latter  agreeable  to  its  laws. 
 Nor  is  the  cogency  of  this  reasoning  weakened,  be- 
 cause the  word  of  God  was  dispersed  and  spread 
 abroad  among  the  heathens,  after  the  Jews  had  scorn- 
 fully rejected  and  cast  it  from  them  with  contempt 
 and  loathing  ;  for  had  the  Jews  received  the  word 
 of  God,  their  faith  would  have  been  productive  of 
 much  more  fruit  than  was  occasioned  in  the  present 
 instance  by  their  unbelief;  for  the  truth  of  God 
 would  have  received  a  greater  confirmation  by  its 
 fulfilment  being  manifested  in  the  Jews,  and  they 
 
TO    THE    ROMANS.  461 
 
 would  have  made  many  disciples  by  teaching  the 
 doctrine  of  Christ,  who  had  been  turned  away  from 
 the  cross  by  the  obstinacy  of  the  posterity  of  Abra- 
 ham. The  antithetic  character  of  the  sentence  would 
 have  been  better  preserved,  and  more  adapted  to  the 
 subject  under  consideration,  if  the  fall  of  the  Jews 
 had  been  opposed  to  the  provoking,  stirring,  and 
 raising  up  of  the  gentiles.  I  give  this  admonition 
 with  a  view  to  prevent  my  readers  from  expecting, 
 in  this  passage,  all  the  ornaments  of  elocution,  and 
 to  secure  them  from  feeling  any  disgust  on  account 
 of  Paul's  ignorance  of  oratory.  Paul's  writings  are 
 intended  to  form  the  breast,  heart,  and  affections  to 
 piety,  peace,  truth,  and  virtue  ;  not  the  tongue  to 
 the  fascinating  arts  of  eloquence. 
 
 For  I  speak  to  you,  gentiles — Paul  confirms  his 
 opinion,  by  the  strongest  reasoning,  that  the  gentiles 
 are  deprived  of  nothing,  if  the  Jews  again  return 
 into  favour  with  the  great  Deliverer  from  the  cap- 
 tivity oi  sin  ;  for  he  shows  the  salvation  of  the  Jews 
 and  gentiles  to  be  so  closely  connected  together, 
 that  the  same  means  contribute  to  promote  the  ad- 
 vancement of  both.  He  addresses  the  gentiles  in 
 the  following  manner  : — "  Since  I  am  peculiarly 
 appointed  an  apostle  to  you  ;  and  on  this  account  it 
 is  my  duty  to  procure,  with  a  peculiar  zeal  and 
 study,  your  salvation,  which  is  committed  to  my 
 care,  and  omitting,  as  it  were,  every  other  pursuit, 
 should  devote  myself  to  this  one  great  object,  I 
 shall  continue  to  perform  my  duty  with  fidelity,  if 
 I  shall  gain  any  of  my  own  nation  to  become  the 
 disciples  of  the  Lord  Jesus,  and  this  will  redound  to 
 the  glory  of  my  ministry,  and  your  own  spiritual 
 welfare."  For  whatever  conduced  to  add  to  the 
 honour  of  Paul's  ministry,  was  useful  in  promoting 
 the  salvation  of  the  gentiles  ;  and  this  was  the  end 
 and  design  of  all  his  labours.     The  apostle  uses  the 
 
462  ON    PAUI/S    EPISTLE 
 
 word,  to  provoke  them  to  jealousy,  in  this  passage, 
 that  the  gentiles  may  desire  the  fulfilment  of  the 
 prophecy  described,  (Deut.  xxxii.  21,)  "  I  will 
 move  them  to  jealousy  with  those  which  are  not  a 
 people,  I  will  provoke  them  to  anger  with  a  foolish 
 nation,"  when  they  fully  understand  its  usefulness 
 in  contributing  to  their  own  salvation. 
 
 Might  save  some  of  them — Observe,  from  this  pas- 
 sage, how  a  minister  of  the  word  of  truth  may  be 
 said  to  save,  in  his  own  way  and  manner,  those  who 
 are  brought  by  him  to  the  obedience  of  faith  ;  for 
 we  ought,  as  the  stewards  of  God's  mysteries,  so  to 
 conduct  the  dispensation  of  salvation  to  our  people, 
 as  to  know  that  all  the  virtue  and  efficacy  of  it  is  in 
 the  power  of  God,  and  thus  bestow  on  him  the  praise 
 he  deserves.  We  must  always  keep  in  mind,  that 
 the  preaching  of  the  gospel  is  the  instrument  by 
 which  the  salvation  of  believers  can  be  procured ; 
 and  notwithstanding  it  can  avail  nothing  without  the 
 Spirit  of  the  Author  of  all  happiness,  yet  its  energy 
 is  exerted  with  very  powerful  effect  when  the  inter- 
 nal influences  of  the  Holy  Ghost  act  with  might  and 
 vigour. 
 
 For  if  the  casting  away — Many  consider  this  to  be 
 an  obscure  passage,  and  some  interpreters  give  it  a 
 very  improper  construction  ;  yet  it  ought,  in  my 
 opinion,  to  be  regarded  as  affording  another  argu- 
 ment, derived  from  the  comparing  of  the  less  with 
 the  greater,  in  the  following  manner  : — "  If  the 
 rejection  of  the  Jews  could  be  attended  with  so 
 powerful  an  effect,  as  to  occasion  the  reconciling  of 
 the  gentiles,  how  much  more  efficacious  will  the  re- 
 ceiving of  the  Jews  be  ?  May  it  not  justly  be  con- 
 sidered a  resurrection  from  the  dead  ?  for  Paul  inva- 
 riably insists  on  this  truth,  that  the  gentiles  have  no 
 cause  for  envy,  as  if  iheir  own  condition  would  be 
 rendered  worse  by  the    Jews   being   received  into 
 
TO    THE    ROMANS.  463 
 
 favour ;  for  since  the  Father  of  mercy  has,  in  a 
 wonderful  manner,  brought  light  out  of  darkness, 
 and  life  from  death,  we  have  much  greater  cause  to 
 expect,  according  to  Paul's  reasoning,  that  the  resur- 
 rection of  a  people  already  dead  will  quicken  the 
 gentiles.  Reconciliation  does  not  differ,  as  some 
 object,  from  resurrection,  and  we  understand  resur- 
 rection to  mean,  in  the  present  instance,  that  grace, 
 by  which  we  are  transferred  from  the  kingdom  of 
 death  to  the  kingdom  of  life  :  for  though  the  sub- 
 ject-matter treated  of  by  these  different  words,  be 
 the  same,  yet  they  do  not  convey  the  very  same 
 sense  and  force  in  their  original  meaning,  and  this  af- 
 fords sufficient  cogency  and  strength  to  the  argument. 
 
 16  For  if  the  first-fruit  he  holy,  the  lump  is  also 
 holy ;  and  if  the  root  he  holy,  so  are  the  branches. 
 17  And  if  some  of  the  branches  be  broken  off,  and 
 thou,  being  a  wild  olive-tree,  wert  graffed  in  among 
 them,  and  with  them  partakest  of  the  root  and  fat- 
 ness of  the  olive-tree  ;  18  Boast  not  against  the 
 branches.  But  if  thou  boast,  thou  bearest  not  the 
 root,  but  the  root  thee.  19  Thou  wilt  say  then, 
 The  branches  were  broken  off,  that  I  might  be 
 graffed  in.  20  Well ;  because  of  unbelief  they  were 
 broken  off,  and  thou  standest  by  faith.  Be  not 
 high-minded,  but  fear  :  21  For  if  God  spared  not 
 the  natural  branches,  take  heed  lest  he  also  spare  not 
 thee. 
 
 For  if  the  first  fruit  he  holy — By  comparing  the 
 dignity  of  the  Jews  and  gentiles,  he  deprives  the 
 latter  of  all  cause  for  pride,  and  allays  the  indigna- 
 tion of  the  former  to  the  utmost  of  his  power  :  for 
 
4G4  ON  Paul's  epistle 
 
 he  shows  that  the  gentiles  are  so  far  from  excelling 
 the  Jews  in  any  respect,  if  they  merely  allege 
 nothing,  save  their  own  prerogative,  for  securing 
 honour,  that  they  would  he  left  very  far  behind, 
 should  they  enter  fairly  into  the  contest.  We  ought 
 never  to  forget,  that  in  this  comparison  nation  is 
 contrasted  with  nation,  not  man  with  man.  They 
 will  be  found  equal  in  this  mutual  comparison,  be- 
 cause they  are  both  the  sons  of  Adam  :  the  only 
 dissimilitude  between  the  two  arises  from  the  Jews 
 being  separated  from  the  gentiles,  that  they  might 
 become  a  peculiar  people  to  the  Lord.  They  were 
 sanctified,  therefore,  by  a  holy  covenant,  and  ho- 
 noured by  a  peculiar  nobility,  which  God  did  not  at 
 that  time  deign  to  bestow  upon  the  gentiles  ;  and, 
 because  the  powerful  character  of  the  covenant  ap- 
 peared to  be  much  diminished  at  that  period,  he 
 orders  us  to  direct  our  attention  to  Abraham  and 
 the  patriarchs,  with  whom  the  blessing  of  God  was 
 neither  vain  nor  inefficacious.  He  infers,  therefore, 
 that  an  hereditary  holiness  had  passed  over  from  the 
 patriarchs  to  all  their  posterity ;  nor  would  this  con- 
 clusion have  been  valid,  had  the  apostle  treated  only 
 of  persons,  without  paying  regard,  in  an  especial 
 manner,  to  the  promise  :  for  a  father,  because  he  is 
 just,  does  not  immediately  transfer  his  integrity  to 
 his  son  ;  but  the  Lord  sanctified  the  father  of  the 
 faithful  to  himself  on  this  very  condition,  that  his 
 seed  should  likewise  be  holy  ;  and  the  God  of  love 
 therefore  bestowed  holiness,  not  only  upon  the  per- 
 son of  Abraham,  but  the  whole  of  his  kindred  and 
 offspring  ;  and  on  this  account  the  argument  of  the 
 apostle  is  conclusive,  that  all  the  Jews  are  sanctified 
 in  their  father.  He  also  confirms  this  by  adducing 
 two  comparisons  ;  the  former  he  takes  from  the  cere- 
 monies of  the  law,  and  nature  supplies  him  with  the 
 other  :  for  the  first  fruits  that  were  offered  sanctified 
 
TO    THE    ROMANS.  465 
 
 the  whole  lump,  and  in  the  same  manner  the  good- 
 ness of  the  juice  is  diffused  from  the  root  to  the 
 branches,  and  the  same  relationship  exists  between 
 the  posterity  and  their  original  parents,  as  between 
 the  first  fruits  of  the  whole  mass  which  is  sanctified, 
 and  between  the  branches  and  the  root.  It  is  not 
 surprising,  therefore,  if  the  Jews  are  sanctified  in 
 their  father.  All  difiiculty  is  removed  by  under- 
 standing holiness  to  mean  nothing  else  but  the  spi- 
 ritual nobility  of  the  race  of  Abraham,  which  was 
 not  indeed  peculiar  to  their  nature,  but  flowed  to 
 them  from  the  covenant.  The  hereditary  adoption 
 of  the  Jews,  I  confess,  justly  entitles  them  to  be  re- 
 garded as  naturally  holy  ;  but  I  am  now  speaking 
 of  our  first  nature  from  Adam,  and  according  to  this 
 acceptation  of  the  term,  we  are  all  cursed  in  our  ori- 
 ginal parent.  The  dignity,  therefore,  of  an  elect 
 people,  in  the  proper  acceptation  of  the  term,  is  a 
 suj^ematural  privilege. 
 
 And  if  some  of  the  branches  he  broken  off — He 
 now  touches  upon  the  present  dignity  of  the  hea- 
 thens, which  exactly  resembles  the  future  honour  of 
 branches,  that,  being  taken  from  another  stock,  are 
 inserted  into  some  distinguished  tree.  The  heathens 
 sprang,  as  it  were,  from  a  wild,  unfruitful  olive-tree, 
 since  they  found  nothing  except  a  curse  in  their 
 whole  race.  All  their  glory,  therefore,  arises  from 
 their  new  ingrafting,  not  their  old  stock  ;  and  the 
 gentiles  have  no  cause  for  glorying  over  the  Jews  on 
 account  of  any  honour  which  they  may  possess. 
 Paul  also  prudently  diminishes  the  harshness  of  his 
 expression,  by  saying  certain  branches  were  broken 
 off,  not  the  whole  surface  of  the  tree  cut  away.  God, 
 also,  in  the  same  manner,  took  some  from  different 
 parts  among  the  gentiles,  and  ingrafted  them  into  a 
 sacred  and  blessed  trunk. 
 
 But  if  thou  boastest,  thou  bearest  not  the  root — 
 2  G 
 
466  ON    PAUL  S    EPISTLE 
 
 The  gentiles  cannot  dispute  with  the  Jews  concern- 
 ing the  excellence  of  their  race,  without  entering 
 into  a  controversy  with  Abraham  himself,  which 
 would  have  been  too  base,  since  he  resembles  the 
 root  by  which  they  are  carried,  and  become  lively 
 and  vigorous.  It  would  be  as  absurd  for  the  gen- 
 tiles to  boast  against  the  Jews,  as  for  the  branches 
 to  be  high-minded  against  the  root.  This  is  true, 
 when  the  excellence  of  the  race  of  the  Jews  is  taken 
 into  consideration,  for  Paul  always  wishes  us  to 
 direct  our  attention  to  the  beginning  of  our  salva- 
 tion ;  for  we  know,  after  Christ's  advent,  the  wall 
 of  separation  was  destroyed,  and  the  whole  world 
 was  sprinkled  with  the  grace  which  God  had  before 
 deposited  with  his  own  people.  The  calling  of  the 
 gentiles,  it  follows,  from  this  view  of  the  case,  re- 
 sembled the  ingrafting  of  a  tree  ;  nor  did  they  unite 
 in  any  other  way  with  the  people  of  God,  but  by 
 striking  their  roots  into  the  stock  of  Abraham. 
 
 ThoiL  ivilt  say  then — He  states,  in  the  person  of 
 the  gentiles,  every  pretence  they  could  possibly  offer 
 for  themselves  ;  and  so  far  from  its  being  calculated 
 to  increase  their  pride,  it  afforded  them  cause  for 
 humility  :  for  if  the  Jews  were  cut  off  on  account  of 
 unbelief,  and  the  gentiles  ingrafted  because  of  their 
 faith,  nothing  remains  for  them  but  to  recognise  the 
 grace  of  God,  and  thus  be  formed  to  modesty  and 
 submission  ;  for  the  natural  consequence  and  inhe- 
 rent property  of  faith  is  to  produce  a  low  opinion  of 
 ourselves,  and  to  cherish  fear.  This  fear,  however,  is 
 by  no  means  opposed  to  the  confidence  and  security 
 of  faith  ;  for  Paul  does  not  wish  our  belief  to  expe- 
 rience any  vacillation,  or  any  alternation  between 
 confidence  and  doubt,  much  less  the  shadow  of  con- 
 sternation, or  least  particle  of  trepidation.  What 
 then  will  be  the  nature  and  character  of  this  fear  ? 
 As  the  Lord  orders  us  to  be  engaged  in  the  con- 
 
TO    THE    ROMANS.  467 
 
 sideration  of  two  subjects,  so  a  twofold  affection  of 
 the  mind  must  necessarily  be  produced.  Our  hea- 
 venly Father  wishes  us  to  direct  our  unceasing  atten- 
 tion to  the  wretched  state  and  condition  of  our  own 
 nature.  This  can  produce  nothing  else  but  horror, 
 wearisomeness,  perplexity,  and  despair  ;  and  we 
 must  therefore  be  so  completely  thrown  down,  worn 
 out,  and  bruised,  as  to  pour  out  our  complaints  and 
 groans  to  the  Fountain  of  all  pardon  and  love.  This 
 state  of  horror,  produced  by  a  consideration  and 
 reviewing  of  our  own  character,  prevents  not  our 
 minds  from  relying,  and  calmly  resting  on  the  good- 
 ness of  Jehovah  ;  this  wearisomeness  precludes  us 
 not  from  the  enjoyment  of  full  consolation  in  the 
 God  of  all  comfort ;  this  perplexity,  anxiety,  and 
 despair,  debar  us  not  from  the  possession  of  solid 
 and  firm  joy  and  hope  in  the  bosom  of  eternal  Holi- 
 ness, Wisdom,  and  Power.  The  fear,  therefore,  here 
 described  by  the  apostle,  is  opposed  as  an  antidote 
 to  pride  and  contempt,  because  every  one,  in  pro- 
 portion to  his  arrogance,  becomes  too  secure,  and  at 
 last  insolent  against  others  ;  and  on  this  account  we 
 have  cause  so  far  to  entertain  fear,  lest  our  heart, 
 inflated  with  pride,  should  swell,  extol,  and  magnify 
 itself.  But  the  apostle  seems  to  cast  some  doubt 
 upon  our  salvation,  when  he  exhorts  us  to  take  care 
 lest  God  spare  not  the  gentiles.  I  answer,  this  exhor- 
 tation, as  it  relates  to  the  subduing  of  the  flesh, 
 which  is  always  insolent  even  in  the  children  of  God, 
 detracts  nothing  from  the  certainty  and  assurance  of 
 faith.  We  ought,  however,  particularly  to  observe, 
 and  fix  in  our  memory,  one  of  my  late  observations, 
 that  the  apostle  is  not  directing  his  discourse  so 
 much  to  individual  unbelievers,  as  to  the  whole  body 
 of  the  gentiles,  among  whom  there  might  be  many 
 inflated  ^\dth  pride  without  any  cause,  and  who  pro- 
 fessed rather  than  possessed  faith.  Paul  threatens, 
 2  g2 
 
468  ON  Paul's  epistle 
 
 not  without  reason,  the  cuttmg  off  of  the  gentiles, 
 on  account  of  those  who  had  only  the  form  of  godli- 
 ness, as  will  be  pointed  out  again  on  another  occa- 
 sion. 
 
 For  if  God  spared  not  the  natural — A  very  power- 
 ful reason  why  we  should  repress  all  our  high- 
 mindedness  ;  for  never  ought  the  rejection  of  the 
 Jews  to  recur  to  our  memory  without  our  shaking, 
 and  being  appalled  with  horror  :  for  what  else  caused 
 their  ruin  but  the  contempt  of  the  divine  judgment, 
 in  which  they  were  enveloped  in  consequence  of 
 their  supineness  and  security,  arising  from  the  dig- 
 nity with  which  they  were  honoured  ?  These  natu- 
 ral branches  were  not  spared  ;  what  then  shall  be- 
 come of  us  wild  and  foreign  branches,  if  we  become 
 excessively  high-minded  ?  This  reflection,  which  is 
 Avell  calculated  to  inspire  us  with  diflSdence  in  our 
 own  powers,  makes  us  cling  with  more  boldness  and 
 closeness  to  the  goodness  of  God.  It  is  hence  also 
 again  more  clearly  proved,  that  Paul  addresses  his 
 discourse  in  common  to  the  whole  body  of  the  gen- 
 tiles, because  the  cutting  oflT  mentioned  by  Paul 
 could  not  apply  to  individuals  whose  election  is  un- 
 changeable, since  it  is  founded  on  the  eternal  pur- 
 pose of  an  all-wise  God.  Paul  therefore  threatens 
 the  gentiles  that  a  punishment  was  prepared  for 
 their  pride  if  they  insulted  the  Jews,  because  God 
 will  again  reconcile  his  former  people  to  himself, 
 from  whom  he  has  been  divorced. 
 
 22  Behold,  therefore,  the  goodness  and  severity 
 of  God  :  on  them  which  fell,  severity  ;  but  toward 
 thee,  goodness,  if  thou  continue  in  his  goodness  ; 
 otherwise  thou  also  shalt  be  cut  off.  23  And  they 
 also,  if  they  abide  not  still  in  unbelief,  shall  be 
 graffed  in  :  for  God  is  able  to  graff  them  in  again. 
 
TO    THE    ROMANS.  469 
 
 ert  cut  out  of  the  olive-tree,  whicli 
 is  wild  by  nature,  and  wert  grafFed  contrary  to  na- 
 ture into  a  good  olive-tree  ;  how  much  more  shall 
 these,  which  be  the  natural  branches,  be  graffed  into 
 their  o^vn  olive-tree  ? 
 
 Behold,  therefore — By  placing  the  whole  state  of 
 the  case  before  the  view  of  his  readers,  Paul  con- 
 firms, in  a  more  clear  and  luminous  manner,  the 
 groundless  nature  of  that  pride  in  which  the  gentiles 
 exulted  over  the  Jews.  The  heathens  behold  in  the 
 Israelites  an  example  of  divine  severity  which  ought 
 to  impress  them  with  the  deepest  terror  ;  while,  in 
 their  own  case,  they  have  a  proof  of  grace  and  good- 
 ness, which  ought  to  excite  them  to  gratitude  alone, 
 and  to  extol  not  themselves,  but  the  Lord,  the  foun- 
 tain of  all  love  and  mercy.  The  following  is  the 
 sense  of  the  apostle  : — "  Consider,  first,  your  for- 
 mer character,  before  you  insult  over  the  calamity  of 
 the  Jews  ;  for  you  were  threatened  with  the  same 
 divine  severity,  unless  you  had  been  delivered  from 
 it  by  his  gratuitous  goodness.  Consider,  in  the 
 second  place,  your  present  character  ;  for  your  sal- 
 vation can  only  be  secured  by  acknowledging,  with 
 humbleness  of  mind,  the  mercy  of  infinite  love  : 
 should  you,  however,  forget  yourself,  and  exult  with 
 insolence  over  the  Jews,  the  same  ruin  into  which 
 they  have  fallen  will  be  assigned  as  your  lot :  for  it 
 is  not  sufiicient  to  have  embraced,  at  one  period  only 
 of  your  life,  the  grace  of  God,  unless  during  its 
 whole  course  you  steadily  pursue  the  call  of  your 
 Saviour,  and  walk  in  the  light  of  his  countenance  :" 
 for  it  is  the  bounden  duty  of  those  who  have  been 
 enlightened  by  divine  truth,  and  put  on  the  very 
 armour  of  light,  to  have  their  meditations  always 
 fixed  on  their  own  perseverance ;  for  those  professors 
 
470  ON  Paul's  epistle 
 
 by  no  means  continue  in  the  goodness  of  a  merciful 
 Lord,  who,  after  having  answered  for  some  time  to 
 the  divine  call,  begin  finally  to  loathe  the  kingdom 
 of  heaven,  and  not  to  run  the  race  that  is  set  before 
 them  ;  such  ingratitude  causes  them  to  merit  a 
 second  blindness.  He  does  not  add  each  individual 
 believer,  as  stated  above,  but  compares,  at  the  same 
 time,  the  gentiles  with  the  Jews.  It  is  true  that 
 every  individual  of  the  Jewish  nation  received  the 
 recompense  due  to  his  unbelief,  when  he  renounced 
 the  kingdom  of  God,  and  all  called  to  be  believers 
 from  the  heathens  were  vessels  of  mercy.  We  must, 
 however,  always  keep  our  attention  fixed  upon  Paul's 
 design,  for  he  was  desirous  that  the  gentiles  should 
 depend  on  the  eternal  covenant  of  God,  that  they 
 might  join  their  own  salvation  with  that  of  the  cho- 
 sen people.  To  prevent  them  from  being  offended 
 and  stumbling  at  the  rejection  of  the  Jews,  as  if  the 
 ancient  adoption  of  that  people  had  been  disannulled, 
 Paul  was  desirous  to  impress  their  minds  with  ter- 
 ror by  the  example  of  the  punishment  inflicted  upon 
 the  Israelites,  that  they  might  keep  their  attention 
 fixed,  with  reverential  awe,  upon  this  divine  judg- 
 ment. For  why  do  we  indulge  with  such  unbridled 
 licentiousness  in  curious  disputes,  but  from  our 
 general  neglect  of  those  inquiries  which  are  de- 
 servedly calculated  to  teach  us  the  invaluable  lesson 
 of  humility  ?  The  condition  is  added,  if  they  con- 
 tinue in  his  goodness,  because  he  is  not  here  disput- 
 ing with  regard  to  individuals  who  are  elected,  but 
 the  whole  body  of  the  nation.  I  confess,  indeed, 
 that  every  abuser  of  divine  goodness  merits  to  be 
 deprived  of  the  grace  which  is  given  him  ;  but  it 
 would  be  improper  to  say  particularly  of  any  of  the 
 pious,  that  God  showed  the  believer  pity  when  he 
 chose  him,  provided  he  continue  in  that  mercy  ;  for 
 the  perseverance  of  faith,  which  perfects  the  effect  of 
 
TO    THE    ROMANS.  471 
 
 divine  grace  in  us,  flows  from  election  itself.     Paul 
 therefore  teaches  us  that  the  gentiles  were  admitted 
 into  the  hope  of  eternal  life  on  this  very  condition, 
 that  they  might  retain  the  possession  of  it  by  their 
 gratitude  ;    and  certainly  the  horrible  revolt  of  all 
 Christendom,  which  afterwards  followed,  afforded  a 
 luminous  evidence  of  the  necessity  of  this  admoni- 
 tion ;    for  after   God  had  nearly  in  a  moment  so 
 watered   the   then  known    world,   in    almost    every 
 direction,  with  his  grace,  that  religion  flourished  in 
 the  whole  Roman  empire,  the  truth  of  the  gospel 
 soon  afterwards  disappeared,  and  the  treasure  of  sal- 
 vation was  removed.     What  reason  can  be  assigned 
 for  so  sudden  a  change,  but  the  falling  away  of  the 
 heathens  from  their  calling  ?     Otherwise  thou  also 
 shalt  he  cut  off — We  here  understand  the  sense  in 
 which  Paul  now  threatens  the  cutting  ofl"  of  those 
 whom  he  had  before  confessed  to  be  ingrafted  into 
 the   hope   of   life   by   the   election    of    God  ;    for, 
 indeed,    although   this    cannot    befall   elect   indivi- 
 duals, yet  such  exhortation  is  absolutely  required  to 
 subdue  the  pride  of  the  flesh,   which,  as  it  is  in 
 reality  opposed  to  their  salvation,  so  it  ought  de- 
 servedly to  be  kept  in  constant  terror  by  the  fear  of 
 damnation.     For  Christians,  so  far  as  they  are  en- 
 lightened by  faith,  hear  for  their  assurance  that  the 
 calling  of  God  is  without  repentance  ;    but  since 
 they  carry  about  with  them  a  body  of  flesh,  which 
 indulges  in  lasciviousness  against  the  grace  of  God, 
 the  voice  of  divine  truth,  take  heed  lest  thou  fall^ 
 teaches  them  the  important  lesson  of  humility.     My 
 former  solution  of  the   difficulty  must  be  kept  in 
 view,  that  Paul  is  not  here  disputing  concerning  the 
 special   election  of  every  individual   believer,    but 
 opposing  the  Jews  to  the  gentiles  ;  and  he  does  not 
 therefore  so  much  address  the  elect  in  these  words, 
 as  those  boasters  of  their  having  taken  possession  of 
 
472  ON  Paul's  epistle 
 
 the  situation  formerly  held  by  the  Jews  ;  nay,  at 
 the  same  time  he  addresses  the  gentiles,  and  directs 
 his  remarks  to  the  whole  body  of  them  in  common, 
 among  whom  there  were  many  believers,  and  mem- 
 bers of  Christ  only  in  name.  Should  the  question 
 be  proposed  concerning  individuals,  how  any  one 
 may  be  cut  off  after  he  has  been  grafted  in,  and  the 
 contrary  ?  it  can  be  answered  by  considering  three 
 kinds  of  grafting  in,  and  two  of  cutting  off.  For,  in 
 the  first  place,  the  children  of  believers  are  grafted 
 in,  to  whom  the  promise  is  due  according  to  the 
 covenant  entered  into  with  their  fathers  ;  secondly, 
 those  are  grafted  in  who  receive,  indeed,  the  seed  of 
 the  gospel,  but  it  either  does  not  strike  its  roots 
 sufficiently  deep,  or  is  choked  before  it  brings  forth 
 fruit ;  thirdly,  the  elect  are  grafted  in,  who  are  illu- 
 minated for  everlasting  life  by  the  immutable  pur- 
 pose of  God.  The  first  are  cut  off  when  they  reject 
 the  promise  given  the  fathers,  or  otherwise  do  not 
 receive  it,  from  ingratitude  :  the  second,  when  the 
 seed  has  become  withered  or  corrupted,  and  the 
 danger  of  this  evil  threatens  all  wdth  respect  to  their 
 own  nature  :  the  admonition  given  by  Paul,  it  must 
 be  acknowledged,  pertains  also  in  some  measure  to 
 believers,  for  the  purpose  of  preventing  them  from 
 indulging  in  the  torpid  dulness  and  sluggishness  of 
 the  flesh.  Suffice  it  to  observe,  on  the  present  pas- 
 sage, that  the  same  punishment  inflicted  by  God 
 upon  the  Jews  is  denounced  against  the  gentiles,  if 
 their  conduct  is  similar. 
 
 For  God  is  able — This  argument  would  be  cold 
 and  lifeless,  when  applied  to  profane  persons ;  for 
 although  they  grant  Jehovah  to  be  possessed  of 
 power,  yet,  because  they  consider  it  is  shut  up  at  a 
 distance  in  heaven,  they  generally  deprive  it  of  all 
 vigour  and  efficacy.  But  since  the  faithful,  when- 
 ever the  power  of  God  is  named,  regard  it  as  a  work 
 
TO    THE    ROMANS.  473 
 
 actually  present,  Paul  considered  the  mere  state- 
 ment of  it  sufficient  to  appal  their  minds.  The 
 apostle  lays  it  down  as  a  settled  maxim,  that  God  so 
 avenges  the  incredulity  of  his  people,  as  never  en- 
 tirely to  forget  his  clemency ;  thus  also,  on  other 
 occasions,  he  often  restores  his  kingdom,  after  he 
 had  aj^peared  to  deprive  the  Jews  of  it  entirely. 
 Paul  shows  also,  by  a  comparison,  how  much  easier 
 it  is  to  subvert  the  present  appearance  of  things,  than 
 to  establish  them  ;  how  much  more  readily  the 
 natural  branches,  when  restored  to  the  place  from 
 which  they  had  been  cut  off,  derive  substance  from 
 their  own  root,  than  the  wild  and  unfruitful  of  a 
 foreign  stock.  The  same  relation  and  analogy  take 
 place  between  the  Jews  and  gentiles. 
 
 25  For  I  would  not,  brethren,  that  ye  should  be 
 ignorant  of  this  mystery,  lest  ye  should  be  wise  in 
 your  ow^n  conceits  ;  that  blindness  in  part  is  hap- 
 pened to  Israel,  until  the  fulness  of  the  gentiles  be 
 come  in.  26  And  so  all  Israel  shall  be  saved :  as 
 it  is  written,  There  shall  come  out  of  Sion  the  Deli- 
 verer, and  shall  turn  away  ungodliness  from  Jacob  : 
 27  For  this  is  my  covenant  unto  them,  when  I  shall 
 take  away  their  sins. 
 
 For  I  would  not,  brethren,  that  ye  should  he  igno- 
 rant— He  is  desirous  to  arrest  more  fully  the  atten- 
 tion of  his  readers,  by  professing  that  he  would  make 
 them  acquainted  with  a  subject  still  hid  in  mystery. 
 Paul  has  sufficient  reason  for  adopting  this  plan,  for 
 he  is  desirous,  by  a  concise  and  plain  sentence,  to 
 bring  this  very  difficult  subject  to  a  conclusion, 
 and  would  have  expected  to  read  the  declaration 
 he  makes  on  this  occasion.     The  clause,   lest  you 
 
474  ON  Paul's  epistle 
 
 should  be  wise  in  your  own  conceits,  points  out  the 
 apostle's  scope  and  intention  to  be  the  restraining  of 
 the  insolence  of  the  gentiles,  lest  they  be  elated  in 
 pride  against  the  Jews.  This  exhortation  was  very- 
 necessary,  lest  the  revolt  of  the  Jews  from  God  should 
 produce  an  immoderate  effect  upon  the  feelings  of 
 men  of  weak  minds,  as  if  a  perpetual  conclusion  was 
 put  to  the  salvation  of  any  of  the  children  of  men. 
 This  is  equally  useful  for  us  at  the  present  period, 
 that  w^e  m.ay  know  the  salvation  of  the  remaining 
 number,  which  the  Lord  will  at  last  gather  to  him- 
 self, lies  concealed,  being  sealed,  as  it  were,  with  a 
 ring.  Should  the  long-continued  delay  ever  induce 
 us  to  despair,  let  us  not  forget  the  word  mystery,  by 
 which  Paul  instructs  us,  that  the  manner  of  the  con- 
 version of  the  Jews  will  be  neither  common  nor 
 usual ;  and  he  thus  points  out  the  extreme  rashness 
 and  folly  of  those  who  shall  endeavour  to  measure 
 it  by  their  own  sense  and  judgment.  For  what  is 
 more  ridiculous,  than  to  consider  that  to  be  incre- 
 dible, which  is  removed  from  our  sense  ?  since  it  is 
 therefore  called  a  mystery,  because  we  cannot  com- 
 prehend it  before  the  time  of  its  being  revealed. 
 It  has  been  disclosed  to  us,  as  it  was  to  the  Romans, 
 that  our  faith,  satisfied  with  the  word  of  truth,  may 
 keep  us  waiting  in  hope,  until  the  event  itself  shall 
 bring  it  to  light.  That  blindness  in  part — The  apos- 
 tle was  desirous  to  diminish  the  harshness  of  his 
 language  by  the  words  in  part,  which  relate,  in  my 
 opinion,  neither  to  time  nor  multitude,  but  convey 
 the  idea,  in  some  measure.  The  particle,  until,  does 
 not  imply  either  the  order  or  progress  of  time,  but 
 merely,  so  that  the  fulness  of  the  gentiles.  The 
 meaning,  therefore,  of  the  passage  is  the  following  : 
 "  God  has  in  some  measure  so  blinded  Israel,  that 
 the  gospel  may  be  transferred  to  the  gentiles,  while 
 the  Jews  reject  its  light,  and  the  former  seize,  as  it 
 
TO    THE    ROMANS.  475 
 
 were,  upon  the  vacant  possession."  This  blindness 
 of  the  Jews,  therefore,  is  subservient  to  the  provi- 
 dence of  God  for  the  purpose  of  accomplishing  the 
 ordained  salvation  of  the  gentiles.  The  fulness  of 
 the  gentiles  means  a  large  concourse,  for  they  did  not, 
 as  formerly,  unite  themselves  to  the  Jews,  as  a  few 
 rare  and  scattered  proselytes ;  but  the  change  was 
 such,  that  the  heathens  formed  almost  the  entire 
 body  of  the  church. 
 
 And  so  all  Israel — Many  expositors  make  this 
 passage  relate  to  the  Jewish  people,  as  if  the  mean- 
 ing of  Paul  was,  "  that  religion  should  be  renewed 
 among  the  Israelites,  as  before  ;"  but  I  extend  the 
 sense  of  the  word  Israel  to  the  whole  peopie  of  God, 
 and  thus  interpret  it: — "When  the  gentiles  shall 
 have  entered  into  the  church,  and  the  Jews,  at  the 
 same  time,  shall  betake  themselves  to  the  obedience 
 of  faith,  and  forsake  their  present  revolt  from  the 
 Saviour  of  the  lost,  the  salvation  of  the  whole  Israel 
 of  God,  which  must  be  collected  from  both,  will  thus 
 be  completed,  and  in  such  a  manner  that  the  de- 
 scendants of  the  father  of  the  faithful,  as  being  the 
 first-born  in  the  family  of  God,  shall  enjoy  the  pre- 
 eminence." I  consider  this  exposition  to  agree  bet- 
 ter with  the  context,  because  Paul  was  desirous  to 
 point  out  here  the  consummation  of  the  kingdom  of 
 Christ,  which  was  by  no  means  limited  to  the  Jews, 
 but  comprehends  the  whole  world.  And,  in  the 
 same  manner,  (Gal.  vi.  16,)  he  denominates  the 
 church,  which  consisted  equally  of  Jews  and  gen- 
 tiles, the  Israel  of  God,  and  opposes  a  people,  thus 
 collected  from  a  scattered  and  waste  state,  to  the 
 carnal  children  of  Abraham,  who  had  departed  from 
 his  faith.  As — This  testimony  of  Isaiah  does  not 
 confirm  the  whole  sentence,  but  merely  one  member 
 of  it ;  namely,  that  the  sons  of  Abraham  are  par- 
 takers of  redemption.     If  any  interpreter  adopts  the 
 
476  ON  Paul's  epistle 
 
 following  as  the  sense  of  the  prophet,  "  that  Christ 
 was  promised  and  offered  to  the  Jews,  but  they  had 
 been  deprived  of  the  advantages  of  a  Saviour,  be- 
 cause he  had  been  rejected  by  them,"  he  drops  out 
 of  his  consideration  part  of  the  meaning  of  Isaiah ; 
 namely,  "  that  there  would  still  remain  a  certain 
 number  of  Israelites,  who,  after  having  repented, 
 would  enjoy  the  grace  of  deliverance  through  the 
 Messiah."  Paul  does  not  cite  the  passage  from  Isaiah 
 with  verbal  accuracy,  for  the  prophet  writes,  "  And 
 the  Redeemer  shall  come  to  Sion,  and  unto  them 
 that  turn  from  transgression  in  Jacob,  saith  the 
 Lord."  (Isa.  lix.  20.)  We  need  not  distress  our- 
 selves unnecessarily  on  this  point,  for  we  ought  to 
 consider  how  suitably  the  apostles  adapt  all  their 
 proofs  from  the  Old  Testament  to  their  own  purpose, 
 and  they  were  only  desirous  to  point  their  readers  to 
 the  passages  in  the  original,  where  they  referred 
 them  to  the  fountain  itself.  Besides,  in  this  pro- 
 phecy, although  deliverance  is  promised  to  the  spi- 
 ritual people  of  God,  under  whom  the  gentiles  are 
 also  included,  yet,  because  the  Jews  are  the  first- 
 bom,  which  is  declared  by  the  prophet,  it  was  neces- 
 sary that  the  prediction  should  chiefly  be  fulfilled  in 
 the  posterity  of  Abraham.  For  the  Scripture  attri- 
 butes to  the  whole  people  of  God  the  name  Israel- 
 ites, because  of  the  excellence  of  the  nation,  which 
 the  Lord  preferred  to  all  others.  Isaiah  expressly 
 says,  the  Redeemer  will  come  from  Sion,  in  conse- 
 quence of  his  having  a  regard  to  the  ancient  covenant. 
 He  adds  also,  that  those  will  be  redeemed  in  Jacob, 
 who  have  repented  and  turned  from  their  transgres- 
 sion. The  God  of  Jacob  distinctly  claims  some  seed 
 to  himself  in  these  words,  that  redemption  may  con- 
 tinue to  be  effectual  in  his  elect  and  peculiar  nation. 
 Paul  felt  no  scruple  in  following  the  common  Greek 
 translation,  where  it  is  said,  "  The  Redeemer  will 
 
TO    THE    ROMANS.  4// 
 
 come  out  of  Mount  Sion,"  although  the  language  of 
 the  prophet  in  the  Hebrew,  (Isa.  lix.  20,)  "  he  will 
 come  to  Sion,"  suited  the  purpose  of  the  apostle 
 better.  The  same  reason  also  can  be  assigned  for 
 the  second  part  of  the  quotation,  "  and  shall  turn 
 ungodliness  from  Jacob,"  for  Paul  considered  this 
 sufficiently  to  answer  his  view,  because  it  is  the  pe- 
 culiar office  of  Christ  to  reconcile  an  apostate  and 
 covenant-breaking  people  to  God  ;  and  some  conver- 
 sion was  certainly  to  be  expected,  lest  the  whole 
 posterity  of  Isaac  should,  at  the  same  time,  perish  in 
 one  common  ruin. 
 
 For  this  is  my  covenant  unto  them  when  I  shall  take 
 away — Paul,  in  the  last  prophecy  quoted  from  Isaiah, 
 had  briefly  touched  on  the  duty  of  the  Messiah,  for 
 the  purpose  of  instructing  the  Jews  concerning  the 
 great  advantages  which  might  chiefly  be  expected 
 to  flow  from  the  establishment  of  his  kingdom  ;  yet 
 he  intentionally  added,  Avith  the  same  design,  these 
 few  words  from  Jeremiah.  (Chapter  xxxi.  33,  34. 
 See  Hebrews  viii.  8—12;  x.  16,  17.)  Paul  de- 
 signedly subjoined,  in  his  quotation  from  Isaiah, 
 "  shall  turn  away  ungodliness  from  Jacob,"  because 
 it  afforded  a  confirmation  of  the  point  he  was  dis- 
 cussing. His  declaration  concerning  the  conversion 
 of  the  Israelites  might  appear  to  be  unworthy  of 
 credit,  during  the  confirmed  obstinacy  displayed  by 
 that  nation.  This  obstacle  is  removed  by  stating  that 
 the  new  covenant  consisted  in  the  gratuitous  remis- 
 sion of  sin.  For  it  follows,  as  a  conclusion,  from 
 the  words  of  the  prophet,  that  God  would  have  only 
 to  forgive  the  crime  of  perfidy  and  other  sins,  in  his 
 treatment  of  an  apostate  people. 
 
 28  As  concerning  the  gospel,  they  are  enemies  for 
 your  sakes  :  but  as  touching  the  election,  they  are 
 beloved  for  the  fathers'  sakes.     29  For  the  gifts  and 
 
478  ON  Paul's  epistle 
 
 calling  of  God  are  without  repentance.  30  For  as 
 ye  in  times  past  have  not  believed  God,  yet  have 
 now  obtained  mercy  through  their  unbelief;  31  Even 
 so  have  these  also  now  not  believed,  that  through 
 your  mercy  they  also  may  obtain  mercy.  32  For 
 God  hath  concluded  them  all  in  unbelief,  that  he 
 might  have  mercy  upon  all. 
 
 As  concerning  the  gospel — He  proves  the  greatest 
 and  worst  crime  in  the  Jews'  unbelief,  not  to  be  of 
 such  a  nature  as  to  entitle  them,  on  that  account,  to 
 be  despised  by  the  gentiles.  For  they  had  been  so 
 blinded  for  a  time  by  the  providence  of  God,  (such  is 
 Paul's  doctrine,)  that  a  way  might  be  formed  for  the 
 gospel  to  go  to  the  gentiles  ;  but  they  had  not  for 
 ever  been  excluded  from  the  grace  of  God.  Paul 
 confesses  the  Jews  are  alienated  from  God  for  the 
 present  on  account  of  the  gospel,  that  salvation, 
 which  had  first  been  intrusted  to  them,  might  be 
 carried  to  the  gentiles.  God,  however,  is  not  uut 
 mindful  of  the  covenant  which  he  had  made  with 
 their  fathers,  by  which  he  testified  his  embracing  in 
 love  that  nation  by  his  eternal  purpose  and  counsel. 
 The  apostle  confirms  this  by  an  important  and  ex- 
 cellent truth,  that  the  grace  of  the  divine  calling 
 cannot  be  in  vain,  which  is  implied  by  Paul's  expres- 
 sions, the  gifts  and  callings  of  God  are  without  re- 
 pentance. The  gifts  and  callings  of  God  mean,  by 
 hypallage,  the  kindness  and  benefit  of  the  calling  of 
 God  ;  nor  ought  this  to  be  understood  as  relating  to 
 any  other  calling  but  that  by  which  God  adopted  the 
 posterity  of  Abraham  into  his  covenant,  since  this 
 was  the  particular  subject  in  dispute.  In  the  same 
 manner,  by  the  word  election,  he  meant  a  little  be- 
 fore the  secret  purpose  and  counsel  by  which  the 
 Jews  were  formerly  distinguished  from  the  gentiles. 
 
TO    THE    ROMANS.  479 
 
 Paul,  it  must  be  remembered,  is  not  here  treating  of 
 the  private  election  of  any  individual,  but  the  com- 
 mon adoption  of  a  whole  nation,  which  may  exter- 
 nally indeed  appear  to  have  fallen  off  for  a  time,  but 
 has  not  been  cut  off  from  the  root.     Because  the 
 Jews  had  been  deprived  from  their  own  fault  of  their 
 right  to  salvation,  which  had  been  promised  them, 
 Paul,  that  some  hope  may  continue  concerning  the 
 remnant,  contends   that  the  counsel  and  decree  of 
 God  remain  lirm  and  immutable,  by  which  he  had 
 once  condescended   to   elect  them  for  himself  as  a 
 peculiar  people.     If,  therefore,  it  was  impossible  for 
 the  Lord  to  depart  in  any  way  from  the   covenant 
 which  he  had  entered  into  with   Abraham,  (Gen. 
 xvii.  7,)  "  I  will  be  the  God  of  thy  seed,"  he  did 
 not  entirely  turn  away  his  kindness  from  the  Jewish 
 nation.     The  apostle  does  not  oppose  the  gospel  to 
 election,  as  if  there   was   a  disagreement    between 
 them,  for  God  calls  his  elect ;  but  because  the  gospel 
 was  immediately,  contrary  to  the  expectations  of  the 
 world,  preached  to  the  gentiles,  he  justly  compares 
 this  grace  with  the  ancient  election  of  the  Jews,  that 
 had  been  manifested  so  many  ages  before.     It  is, 
 therefore,  denominated  election  from  its  antiquity, 
 for  God  passed  by  the  rest  of  the  world,  and  chose 
 this  one   people  for  himself  from  among  all  other 
 nations.     When  Paul  says,  for  the  fathers'  sahes, 
 he  does  not  trace  the  origin  of  election  to  the  worth 
 of  the  patriarchs  ;   but  teaches,  that  according  to  the 
 form  of  the   covenant,  which  included  the  seed  as 
 well  as  the  fathers,  grace  had  been  propagated  by 
 lineal  descent  from  the  patriarchs  to  their  posterity. 
 It  has  been  already  stated  how  the  heathens  ob- 
 tained mercy  by  the  unbelief  of  the  Jews  ;  namely, 
 God,  who  was  angry  with  the  Jews  on  account  of 
 their  unbelief,  turned  aside  his  kindness  to  the  gen- 
 tiles.    The  following  sentence,  these  have  now  been 
 
480  ON    PAUL  S    EPISTLE 
 
 made  unbelievers^  when  mercy  was  bestowed  on  the 
 gentiles,  is  a  little  harsh,  but  it  involves  no  absurdity, 
 since  Paul  is  not  assigning  the  cause  of  this  blind- 
 ness, but  only  means,  that  God  had  deprived  the 
 Jews  of  the  blessing  he  transferred  to  the  gentiles. 
 Because  the  Israelites  had  lost  the  blessing  by  their 
 ovvn  unbelief,  to  prevent  the  gentiles  from  imagining 
 they  had  attained  the  gospel  by  the  merit  of  faith, 
 he  makes  mention  of  nothing  else  than  mercy.  The 
 sum  of  the  whole  is,  "  Because  God  was  desirous  to 
 have  pity  on  the  gentiles,  the  Jews  were,  on  this 
 occasion,  deprived  of  the  light  of  faith. 
 
 For  God  hath  concluded  them  all  in  unbelief — A 
 very  beautiful  sentence,  which  shows  there  is  no 
 cause  why  any,  who  entertain  the  least  hopes  of 
 their  own  salvation,  should  desj)air  of  the  salvation 
 of  others.  Whatever  their  present  character  may 
 be,  they  formerly  were  the  same  as  all  others  ;  and 
 if,  by  the  alone  mercy  of  God,  they  have  emerged 
 from  the  depths  of  infidelity,  they  ought  to  leave 
 room  for  the  operations  of  the  same  pity  in  con- 
 verting unbelievers  to  the  truth.  For  he  makes  the 
 Jews  equal  with  the  gentiles  in  their  state  of  guilti- 
 ness, for  the  purpose  of  convincing  both  that  the 
 entrance  and  access  to  eternal  salvation  are  fully 
 opened  to  all  nations  and  classes  of  mankind.  There 
 is  only  one  mercy  that  saves,  and  this  oifers  itself, 
 with  the  same  freedom,  to  Jew  and  heathen.  This 
 opinion  agrees  with  the  testimony  of  Hosea,  (ii.  23,) 
 quoted  above,  (Rom.  ix.  25,)  "  I  will  say  to  them 
 which  were  not  my  people.  Thou  art  my  people." 
 Paul  does  not  mean  that  God  so  hardens  all  men,  as 
 their  unbelief  is  to  be  imputed  to  the  Fountain  of 
 infinite  mercy,  tenderness,  and  love;  but  such  are 
 the  dispensations  of  his  all-gracious  providence,  that 
 the  whole  human  race  stands  convicted  of  unbelief, 
 and  is  condemned  by  the  divine  judgment ;  and  the 
 
TO    THE    ROMANS.  481 
 
 design  of  Omnipotence,  in  this  arrangement,  is  to 
 make  salvation  depend  on  his  own  goodness  alone, 
 and  to  bury  and  sink  for  ever  all  the  claims  of 
 merit.  Paul  intends  to  impress  on  his  readers  the 
 two  following  truths — "  That  there  is  nothing  be- 
 sides the  mere  grace  of  God,  in  any  individual  of  the 
 human  race,  on  account  of  the  merit  of  which  he 
 deserves  to  have  a  preference  shown  him  above 
 others  ;  and  that  the  Supreme  Being,  in  the  dispen- 
 sation of  his  grace,  is  not  hindered  from  bestowing 
 it  on  whomsoever  he  chooses."  The  word  mercy  is 
 emphatic,  for  it  means  that  the  Judge  of  all  is  under 
 no  restriction  from  any  of  the  sons  of  Adam,  and 
 he  therefore  saves  all  gratuitously,  because  all  are 
 equally  sunk  in  ruin.  Nothing  can  equal  the  gTOss 
 conception  of  those  madmen,  who  infer  from  this 
 passage  the  salvation  of  the  whole  human  race : 
 Paul  simply  means,  that  Jews  and  gentiles  obtain 
 salvation  from  no  other  cause  than  the  mercy  of 
 God,  that  he  may  leave  no  ground  for  any  one  to 
 complain.  It  is  an  undoubted  truth  that  this  mercy 
 is  offered  equally  to  all,  and  granted  to  none  but 
 those  who  have  sought  it  by  faith. 
 
 33  O  the  depth  of  the  riches  both  of  the  wisdom 
 and  knowledge  of  God  !  how  unsearchable  are  his 
 judgments,  and  his  ways  past  finding  out !  34  For 
 who  hath  known  the  mind  of  the  Lord  ?  or  who  hath 
 been  his  counsellor  ?  35  Or  who  hath  first  given 
 to  him,  and  it  shall  be  recompensed  unto  him  again  ? 
 36  For  of  him,  and  through  him,  and  to  him,  are  all 
 things  :  to  whom  he  glory  for  ever.  Amen. 
 
 0  the  depth — The  apostle  here,  for  the  first  time, 
 breaks  forth  into  language   which  arises  spontane- 
 ously in  the 'feelings  of  believers,  from  a  pious  con- 
 2n 
 
482  ON  Paul's  epistle 
 
 sideration  of  the  works  of  an  infinite  Creator.  Paul 
 restrains,  in  passing,  the  audacity  of  impiety,  which 
 is  accustomed  to  rail  against  the  judgments  of  God. 
 When,  therefore,  we  hear  the  depth  of  the  riches 
 hoih  of  the  ivisdom  and  goodness  of  God,  we  cannot 
 express  how  much  power  this  admiration  ought  to 
 have  in  repressing  the  rashness  of  the  fleshly  mind. 
 For  Paul,  after  having  disputed  from  the  word  and 
 Spirit  of  the  Most  High,  overcome,  at  last,  by  the 
 sublimity  of  so  great  a  secret,  can  do  nothing  else 
 than  exclaim  in  astonishment,  that  the  riches  of  the 
 wisdom  of  God  are  too  great  for  our  reason  to  fathom 
 their  depths.  Should  we,  therefore,  at  any  time, 
 enter  upon  a  discourse  concerning  the  eternal  coun- 
 sels of  a  merciful  Father,  we  ought  always  to  restrain 
 and  curb  both  our  genius  and  language,  speaking 
 v»-ith  sobriety,  and  within  the  limits  prescribed  by 
 the  word  of  God,  and  our  disputation  should  at  last 
 end  in  wonder  and  astonishment.  For  we  ought  not 
 to  feel  ashamed,  if  our  wisdom  does  not  surpass  his, 
 who,  being  carried  into  the  third  heavens,  saw  mys- 
 teries that  man  could  not  utter  ;  nor  could  he  find 
 any  other  conclusion  for  so  elevated  a  subject,  than 
 this  humiliation  of  his  own  powers.  The  interpret- 
 ation of  those  commentators  is  forced,  who  consider 
 depth  to  be  taken  as  an  adjective,  and  thus  analyze 
 the  expressions  of  the  apostle — "  O  the  deep  riches, 
 and  wisdom,  and  knowledge  of  God  " — meaning,  by 
 riches,  liberality  and  bounty.  Paul,  I  doubt  not, 
 extols  the  deep  riches  of  wisdom  and  knowledge  in 
 the  Lord  of  glory.  How  nnsearchahle  —  He  ex- 
 presses the  same  subject  in  different  words,  which  is 
 a  kind  of  repetition  common  among  the  Hebrews. 
 For,  having  spoken  of  judgments^  he  adds,  ways ; 
 meaning  God's  plans,  or  manner  of  acting,  or  order 
 of  government.  He  still  goes  on  with  his  exclama- 
 tion, and  the  more  he  extols  the  depths  of  the  divine 
 
TO    THE    ROMANS.  483 
 
 secret,  the  more  forcibly  does  he  deter  us  from  the 
 curiosity  of  our  investigations.  Let  us  learn,  there- 
 fore, to  make  no  other  inquiries  concerning  the  Lord, 
 but  as  Scripture  has  revealed  them  ;  otherwise  we 
 shall  enter  a  labyrinth,  from  which  we  shall  not  find 
 it  easy  to  make  our  escape.  We  must  here  observe, 
 that  the  apostle  is  not  speaking  of  every  kind  of 
 mysteries,  but  of  those  which,  being  hidden  in  the 
 mind  of  infinite  Wisdom,  he  wishes  us  only  to  ad- 
 mire and  adore. 
 
 For  who  hath  knoivn  the  mind  of  the  Lord  ? — He 
 here,  as  it  were,  lays  his  hand  on  human  presump- 
 tion, and  restrains  it  from  murmuring  against  the 
 judgments  of  a  glorious  Saviour.  He  assigns  two 
 reasons  against  such  complaints  and  murmurings. 
 All  the  race  of  mortals,  according  to  his  first  argu- 
 ment, are  prevented,  by  their  complete  blindness, 
 from  examining  the  predestination  of  God  by  their 
 own  proper  judgment ;  and  it  is  the  height  of  rash- 
 ness and  folly  to  enter  into  disputes  concerning  a 
 subject  altogether  unknown.  The  second  reason 
 adduced  by  Paul  is,  that  we  have  no  cause  for  com- 
 plaining of  God,  since  no  human  being  can  boast,  as 
 if  the  Lord  of  all  power  was  a  debtor  to  man ;  on 
 the  other  hand,  all  are  dependants  on  his  kindness 
 and  bounty.  Every  inquirer  into  the  secret  coun- 
 sels of  infinite  Wisdom  should  remember  to  confine 
 his  mind  within  the  limits  of  the  oracles  of  God, 
 and  never,  in  investigating  the  predestination  of  per- 
 fect Knowledge  and  Love,  advance  beyond  the  bar- 
 riers of  Scripture.  Although  the  lost  children  of 
 Adam,  as  we  know,  can  discern  nothing  in  this  sub- 
 ject with  greater  clearness  than  a  blind  man  in  the 
 midst  of  the  thickest  darkness,  yet  the  certainty  of 
 our  faith,  which  arises  not  from  the  acute  sagacity 
 of  human  judgment,  but  the  illumination  of  the 
 Spirit  alone,  cannot  be  weakened  or  undermined  by 
 2h2 
 
484  ON  taul's  epistle 
 
 this  cause.  For,  according  even  to  Paul  himself,  in 
 another  passage,  who,  though  he  affirms  that  all  the 
 mysteries  of  God  far  exceed  the  comprehension  of 
 our  capacity,  yet  the  faithful,  as  he  owns,  have  the 
 mind  of  the  Lord  ;  for  they  have  not  received  the 
 spirit  of  this  world,  hut  of  the  Fountain  and  Author 
 of  all  good,  who  makes  them  acquainted  with  his 
 otherwise  incomprehensible  kindness.  As,  there- 
 fore, by  our  own  powers,  we  are  wholly  unable  to 
 arrive  at  a  certain  acquaintance  with  the  secrets  of 
 God,  so,  by  the  grace  of  the  Holy  Spirit,  we  are 
 admitted  to  a  sure  and  clear  knowledge  of  these 
 hidden  truths.  If  it  is  our  duty  to  follow  at  pre- 
 sent the  leadings  of  the  Spirit,  we  ought,  when  for- 
 saken by  him,  to  stop,  and  take,  as  it  were,  our 
 stand.  Whoever  affects  to  know  more  than  the 
 Spirit  has  revealed,  will  be  overwhelmed  by  the  im- 
 mense splendour  of  his  unapproachable  light.  We 
 must  never  lose  sight  of  the  distinction  lately  men- 
 tioned between  the  secret  counsel  of  God,  and  his 
 will  revealed  in  Scripture.  For  though  the  whole 
 doctrine  of  the  word  of  truth  surpasses,  in  its  sub- 
 limity, human  genius,  yet  the  faithful,  who  follow 
 with  reverence  and  soberness  the  guidings  of  the 
 Spirit,  are  not  debarred  from  approaching  the  records 
 of  eternal  Wisdom ;  but  the  secret  counsel  of  God, 
 the  depth  and  height  of  which  can  be  reached  by  no 
 inquiry,  is  to  be  considered  in  a  very  different  point 
 of  view.  (Isa.  xl.  13  ;  Wisdom  ix.  13 ;  1  Cor. 
 ii.  16.) 
 
 Or  ivho  hath  first  given  to  him — This  is  another 
 reason  by  which  the  justice  of  God  is  very  forcibly 
 and  ably  defended  against  all  the  accusations  and 
 charges  of  the  wicked, — that,  if  no  obligation  is  im- 
 posed on  God  by  the  merits  of  any  human  being,  it 
 is  impossible  for  any  one  justly  to  expostulate  with 
 infinite  Justice,  because  he  does  not  receive  a  remu- 
 
TO    THE    ROMANS.  485 
 
 neratlon.  For  it  is  absolutely  required  that  every 
 human  being,  who  is  desirous  to  force  any  one  to 
 do  him  a  kindness,  should  be  able  to  produce  those 
 duties,  by  the  performance  of  which  he  is  entitled  to 
 make  such  a  claim.  God,  according  to  this  passage 
 of  Paul,  cannot  be  accused  of  injustice,  unless  it  can 
 be  said  the  Source  and  Fountain  of  all  law  does  not 
 pay  every  one  his  due.  It  is  also  evident,  no  per- 
 son can  be  deprived  of  his  rights  by  God,  since  he 
 is  indebted  to  none ;  for  w:ho  can  boast  of  any  of 
 his  own  works,  by  which  he  merited  the  grace  of 
 infinite  Love  ?  This  is  a  striking  passage,  and 
 teaches  us,  that  it  is  not  in  our  power,  by  any  good 
 actions  of  our  own,  to  challenge  our  eternal  Sove- 
 reign to  grant  us  salvation  ;  but  he  prevents  the 
 undeserving  by  his  gratuitous  goodness  ;  for  Paul 
 shows  what  men  are  in  the  habit  of  doing,  as  well  as 
 their  ability.  If  we  are  indeed  ready  carefully  to 
 examine  our  character,  we  shall  find  that  infinite 
 Majesty  is  in  no  respect  our  debtor,  while  all  man- 
 kind stand  arraigned  before  his  judgment-seat ;  so 
 far,  therefore,  from  deserving  any  favour  at  his  hand, 
 eternal  death  is  too  slight  a  punishment  for  our  dis- 
 obedience. Nor  does  Paul  only  conclude  that  Je- 
 hovah is  not  our  debtor,  on  account  of  our  corrupt 
 and  vicious  nature ;  but  he  asserts,  man,  provided 
 he  were  entire  and  perfect,  could  produce  nothing 
 before  God,  by  which  his  favour  might  be  conciliated 
 and  secured ;  because,  from  the  very  commencement 
 of  his  being,  the  child  of  Adam  is  so  bound  to  his 
 Maker,  by  the  very  law  of  creation,  that  he  has 
 notliing  which  can  be  considered  his  own  property. 
 We  shall,  therefore,  endeavour  without  effect  to  rob 
 the  all-perfect  Lord  of  his  right  to  determine  to  do 
 freely  what  he  chooses  with  the  works  of  his  hands, 
 according  to  his  own  unerring  wisdom  ;  for  nothing 
 done  by  the  creatures  of  a  day,  has  made  the  King 
 
486  ON  Paul's  epistle 
 
 of  glory  their  debtors,  and  the  Supreme  Being  is  laid 
 under  no  obligation  to  the  potsherds  of  the  earth. 
 
 For  of  him,  and  through  him — This  is  a  confirma- 
 tion of  the  preceding  opinion,  for  he  shows  it  is  im- 
 possible for  us  to  be  able  to  boast  in  any  good  of  our 
 own  against  God,  since  we  ourselves  are  created  by 
 him  out  of  nothing,  and  our  very  being  now  con- 
 sists in  him.  Paul  hence  concludes,  that  equity  de- 
 mands our  existence  to  be  directed  and  devoted  to 
 his  glory.  How  absurd  would  it  be  to  refer  the 
 creatures,  which  the  Father  of  all  mercy  hath  formed 
 and  preserved,  to  any  other  purpose  than  the  illus- 
 tration of  his  glory  !  The  Greek  preposition  here 
 used,  T  know,  is  sometimes  improperly  understood 
 to  mean  in ;  but,  since  the  more  common  accepta- 
 tion of  the  term  corresponds  better  with  the  present 
 argument,  I  prefer  to  retain  it  rather  than  have  re- 
 course to  a  sense  rarely  used.  The  whole  order  of 
 nature  is  subverted,  (such  is  the  sum  of  the  apostle's 
 argument,)  unless  the  same  God,  who  is  the  begin- 
 ning of  all  things,  be  also  the  end.  To  him  he 
 glory — He  now  confidently  adopts  the  proposition  as 
 undoubtedly  proved,  that  God's  glory  ought,  on  all 
 occasions,  to  remain  undiminished.  The  opinion,  if 
 understood  in  a  general  sense,  will  be  cold  and  unin- 
 teresting, and  its  force  and  emphasis  depend  on  the 
 circumstance  of  the  passage,  and  convey  the  follow- 
 ing important  truth — "  That  our  only  Refuge  and 
 Tower  justly  claims  to  himself  entire  and  unbounded 
 dominion  and  power,  and  that  nothing  beside  the 
 glory  of  the  King  of  kings  is  to  be  sought  in  the 
 state  of  mankind,  and  of  the  whole  world."  The 
 absurdity,  unreasonableness,  nay,  folly  and  madness 
 are  here  clearly  established  of  all  sentiments,  which 
 tend  to  derogate  from  the  splendour  of  the  glory  of 
 the  Father  of  lights,  and  Fountain  of  all  good. 
 
TO    THE    ROMANS.  487 
 
 CHAPTER  XII. 
 
 1  I  BESEECH  you,  therefore,  brethren,  by  the  mer- 
 cies of  God,  that  ye  present  your  bodies  a  living 
 sacrifice,  holy,  acceptable  unto  God,  which  is  your 
 reasonable  service.  2.  And  be  not  conformed  to  this 
 world ;  but  be  ye  transformed  by  the  renewing  of 
 your  mind,  that  ye  may  prove  what  is  that  good,  and 
 acceptable,  and  perfect  will  of  God. 
 
 After  Paul  has  treated  of  those  subjects  with  which 
 it  was  necessary  for  him  to  commence  in  erecting  the 
 kingdom  of  God,  and  shown  that  we  must  seek  for 
 righteousness  from  one  God,  and  look  for  salvation 
 only  from  his  mercy,  and  that  the  sum  of  all  our 
 happiness  is  placed  and  daily  offered  to  us  in  Christ 
 alone,  he  now,  according  to  the  very  best  arrange- 
 ment, proceeds  to  consider  the  method  for  forming 
 our  moral  character.  Since  the  soul  is  renewed,  as 
 it  were,  into  a  heavenly  life,  by  the  knowledge  of 
 God  and  of  Christ,  which  bringeth  salvation,  the 
 conduct  of  life  itself,  also,  is  in  a  manner  formed  and 
 regulated  by  the  holy  admonitions,  exhortations,  and 
 precepts  of  this  wisdom.  For  you  will  in  vain  mani- 
 fest your  zeal  and  care  for  the  regulating  of  men's 
 conduct  in  life,  if  you  have  not  first  proved  that  the 
 origin  of  all  righteousness  exists  in  God  and  Christ, 
 and  thus  shown  how  the  sons  of  Adam  may  be  raised 
 from  the  death  of  sin.  This  is,  indeed,  the  leading 
 distinction  between  the  gospel  and  philosophy.  For, 
 though  philosophers  discourse  in  a  noble  manner,  and 
 which  merits  great  praise  on  account  of  the  genius 
 they  display  concerning  morals,  yet  all  the  ornament 
 that  shines  forth  in  their  precepts  is  nothing  else  but 
 the  splendid  outside  of  a  building  without  a  founda- 
 
488  ON  Paul's  epistle 
 
 tion ;  for,  by  omitting  the  principles  on  which  morality 
 should  rest,  they  present  to  our  view  a  mutilated 
 doctrine,  and,  as  it  were,  a  body  without  a  head. 
 The  manner  of  teaching  by  the  Papists  is  much  the 
 same  ;  for,  though  they  incidentally  speak  of  faith  in 
 Christ,  and  the  grace  of  the  Holy  Spirit,  yet  it  is  dis- 
 tinctly seen  how  much  nearer  they  approach  the  hea- 
 then philosophers  than  Christ  or  his  apostles.  And, 
 as  the  philosophers,  before  they  make  any  laws  con- 
 cerning morals,  discuss  the  end  and  design  of  good- 
 ness, and  inquire  into  those  sources  of  virtues  from 
 which  they  m.ay  afterwards  search  out  and  derive  all 
 their  duties,  so  Paul  hath  here  determined  the  princi- 
 ple from  which  all  the  parts  of  holiness  flow  ;  namely, 
 that  we  are  redeemed  by  the  Lord  for  this  very  end, 
 that  we  may  consecrate  to  him  ourselves  and  all  our 
 members.  But  we  will  be  amply  repaid  by  a  close 
 examination  of  every  part  of  this  passage. 
 
 /  beseech  you  by  the  mercies  of  God — We  know  that 
 men  of  corrupt  minds  gladly  lay  hold  of  every  thing 
 proposed  in  Scripture  concerning  the  immense  good- 
 ness of  God  for  the  purpose  of  indulging  the  flesh. 
 Hypocrites,  on  the  other  hand,  as  if  the  grace  of  the 
 Lord  extinguishes  their  zeal  for  a  holy  life,  and  opens 
 a  gate  for  boldness  in  sin,  maliciously  obscure,  as  far 
 as  they  can,  their  knowledge  of  God's  goodness. 
 And  this  declaration  of  the  apostle  shows  that  men 
 can  never  worship  God  vsrith  earnest  affection,  nor  be 
 roused  with  sufficient  eagerness  to  fear  and  obey 
 him,  until  they  clearly  understand  how  much  they 
 owe  to  divine  mercy.  It  is  sufficient  for  Papists  if 
 they  extort  by  terror  I  know  not  what  kind  of  com- 
 pulsory obedience.  But  Paul,  that  he  may  bind  us 
 to  God,  not  by  servile  fear,  but  by  a  voluntary  and 
 cheerful  love  of  righteousness,  allures  us  by  the 
 sweetness  of  that  grace  in  which  our  salvation  is  con- 
 tained, and,  at  the  same  time,  upbraids  our  ingrati- 
 
TO    THE    ROMANS.  489 
 
 tude  if,  after  experiencing  so  kind  and  liberal  a 
 Father,  we  do  not  in  return  study  to  devote  ourselves 
 entirely  to  his  service.  And  Paul's  exhortation  is 
 more  powerful  in  proportion  as  he  excels  all  others  in 
 illustratino-  the  o^race  of  God.  For  that  heart  must 
 be  harder  than  iron  which  is  not  inflamed  by  the  doc- 
 trine already  stated  by  the  apostle  to  be  the  love  of 
 God,  and  does  not  feel  the  abundant  kindness  of  the 
 Lord  displayed  in  Christ  Jesus.  What,  then,  shall 
 we  say  of  those,  who  consider  all  exhortations  to  a 
 life  of  virtue  to  be  taken  away,  when  the  salvation  of 
 man  is  placed  in  the  grace  of  God  alone,  since  a  pious 
 mind  can  be  formed  to  obey  God  by  no  precepts,  and 
 by  no  sanctions,  so  surely  as  by  a  serious  meditation 
 upon  the  divine  mercy  exhibited  to  himself?  We 
 may  here  also,  at  the  same  time,  observe  the  gentle- 
 ness of  the  spirit  of  the  apostle,  because  he  preferred 
 rather  to  manage  and  govern  the  faithful  by  admoni- 
 tions and  faithful  entreaties  than  by  rigid  commands, 
 since  he  knew  such  a  mode  of  treatment  would  be 
 more  successful  with  docile  characters.  That  you 
 may  present  your  bodies — To  know  ourselves  to  be 
 consecrated  to  God  is  the  beginning  of  a  proper 
 course  of  life  for  attaining  good  works,  since  it  hence 
 follows,  that  we  cease  to  live  to  ourselves,  with  the 
 intention  of  devoting  all  the  actions  of  our  lives  to 
 God.  Two  things,  therefore,  are  here  to  be  consi- 
 dered. First,  that  we  are  the  Lord's  ;  in  the  second 
 place,  that  we  ought  to  be  devoted  to  him  on  this 
 very  account — because  it  is  dishonouring  the  holi- 
 ness of  God  to  offer  any  thing  to  him  which  has  not 
 first  been  consecrated.  This  position  being  granted, 
 it  necessarily  follows  that  we  ought  to  meditate  on 
 holiness  during  our  whole  life  ;  and,  if  we  relapse 
 into  uncleanness,  we  cannot  avoid  the  appearance  of 
 sacrilege,  since  it  is  nothing  else  than  the  profaning 
 of  what  was  sanctified.     Great  propriety  of  expre  s- 
 
490  ON  Paul's  epistle 
 
 sion  is  also  everywhere  preserved.  Paul  particularly 
 states  that  our  bodies  ought  to  be  offered  as  a  sacri- 
 fice to  God,  by  which  he  insinuates  that  we  have  not 
 authority  over  ourselves,  but  are  wholly  devoted  to 
 the  power  of  God,  which  must  necessarily  be  the 
 case,  unless  we  renounce  and,  therefore,  deny  our- 
 selves. He  afterwards  declares,  by  the  additional 
 epithets,  the  quality  of  the  sacrifice.  For,  when  he 
 calls  it  living,  he  signifies  that  we  are  offered  as  a 
 sacrifice  to  God  for  the  purpose  of  being  raised  to 
 newness  of  life,  and  of  having  our  former  life  de- 
 stroyed, and  our  conduct  changed.  He  means,  by 
 the  name  holiness,  the  property  of  the  sacrifice  we 
 have  mentioned  ;  for  a  sacrificial  oblation  is  confirmed 
 when  sanctification  has  preceded  its  ratification.  The 
 third  epithet  not  only  teaches  us  that  our  life  is  pro- 
 perly regulated,  if  we  conduct  this  sacrificing  of  our- 
 selves according  to  the  will  of  God,  but  also  produces 
 uncommon  consolation,  because  it  instructs  us  that 
 our  endeavours  and  zeal  are  grateful  and  acceptable 
 to  God,  when  we  devote  ourselves  to  innocence  and 
 holiness.  And  by  bodies  he  does  not  merely  mean 
 bones  and  flesh,  but  the  whole  mass  of  which  we 
 consist ;  and  he  cites  this  phrase  that  he  may  point 
 out  all  our  constituent  parts  by  this  one  expression  ; 
 for  the  members  of  our  bodies  are  the  instruments  by 
 which  we  execute  the  actions  of  our  lives.  In  ano- 
 ther passage  the  apostle  (1  Thess.  v.  23)  requires  of 
 us  not  only  our  whole  body,  but  our  soul  and  spirit. 
 In  ordering  us  to  offer  ourselves,  he  makes  an  allu- 
 sion to  the  sacrifices  under  the  Mosaic  dispensation, 
 which  were  presented  before  the  altar  as  in  the  pre- 
 sence of  God  ;  and  he  elegantly  points  out  our  ala- 
 crity in  listening  to  the  commands  of  God,  for  the 
 purpose  of  immediately  yielding  them  obedience. 
 Whence  we  infer,  that  all  those  who  do  not  intend  to 
 worship  God,  err  and  wander  in  a  miserable  manner 
 
TO    THE    ROMANS.  491 
 
 from  the  truth.  We  now,  also,  understand  what 
 kind  of  sacrifices  Paul  commends  to  the  Christian 
 church  ;  for,  being  reconciled  to  God  by  the  one 
 sacrifice  of  our  Lord  Christ  Jesus,  we  are,  on  his  ac- 
 count, all  made  priests,  with  the  view  of  dedicating 
 ourselves  and  all  we  have  and  do  to  the  glory  of  the 
 Most  Holy.  No  expiatory  sacrifice  remains  to  be 
 offered,  nor  can  this  be  attempted  without  great  dis- 
 honour to  the  cross  of  Christ.  Your  reasonable  ser- 
 vice— I  think  the  apostle  added  this  sentence  to  sup- 
 ply an  explication  and  confirmation  of  the  preceding, 
 as  if  he  had  said,  "  Present  yourselves  a  sacrifice  to 
 God,  if  you  are  resolved  in  your  minds  to  offer  him 
 worship,  for  this  is  the  proper  way  of  honouring  the 
 Lord  of  heaven  and  earth  ;  and  such  as  depart  from 
 the  method  here  prescribed,  entirely  err  as  worship- 
 pers of  an  infinite  Sovereign.  And  if  God  is  then 
 properly  worshipped,  when  all  our  actions  are  regu- 
 lated according  to  his  commands,  let  all  human  inven- 
 tions in  worship  be  removed  and  driven  from  among 
 us,  which  God  himself  justly  abominates,  since  '  obe- 
 dience is  better  than  sacrifice.'  "  Men,  indeed,  smile 
 with  complacency  on  their  own  inventions,  and  dis- 
 play a  vain  show  of  wisdom,  as  is  stated  in  another 
 part  of  the  apostle's  writings  ;  but  we  hear  what  the 
 heavenly  Judge  declares  in  opposition  to  this  by  the 
 mouth  of  Paul.  For,  when  the  apostle  calls  that  a 
 rational  worship  which  God  has  commanded,  he 
 rejects  every  thing  as  foolish,  insipid,  and  marked 
 by  unhallowed  rashness,  which  we  endeavour  to 
 establish  in  opposition  to  the  rule  of  his  word. 
 
 And  be  not  conformed  to  this  world — The  expres- 
 sion world  has  many  significations,  and  is  here  under- 
 stood to  mean  the  disposition,  inclination,  and  cha- 
 racter of  mankind.  The  apostle  justly  forbids  us  to 
 be  conformed  to  such  a  mass  of  corruption  ;  for,  as 
 the  whole  world  lieth  in  the  wicked  one,  we  ousrht  to 
 
492  ON  Paul's  epistle 
 
 put  oil  every  part  of  the  mere  human  character,  if  we 
 desire  truly  to  put  on  Christ.  And,  to  remove  all 
 doubt,  he  explains  it  by  the  contrary,  when  he  orders 
 us  to  be  transformed  in  the  renewing  of  our  mind ; 
 for,  in  the  Scriptures,  these  antitheses  frequently 
 occur,  and  add  much  to  the  clearness  of  the  subject 
 under  consideration.  But  in  this  case  attend  to  the 
 renewal  which  is  demanded  of  us  ;  namely,  not  of  the 
 flesh  only,  for  this  word  is  explained  by  the  Sor- 
 bonnists  to  mean  the  lower  and  animal  part  of  our 
 nature,  but  of  the  mind,  w^hich  is  the  most  excellent 
 part,  and  to  which  the  philosophers  assign  complete 
 sovereignty ;  for  they  denominate  it  the  governing 
 power  ;  and  reason,  according  to  them,  is  imagined  to 
 be  the  queen  in  ruling  over  man,  and  distinguished 
 as  the  highest  for  wisdom.  Paul  even  casts  this  em- 
 press from  her  throne,  and  reduces  her  to  nothing, 
 when  he  teaches  us  to  be  renewed  in  the  spirit  of  our 
 mind.  For,  much  as  we  may  flatter  ourselves,  yet 
 the  opinion  of  Christ  remains  true,  that  the  whole 
 man  must  be  born  again  in  every  person  who  is  de- 
 sirous to  enter  into  the  kingdom  of  God,  because  we 
 are  entirely  alienated  both  in  mind  and  heart  from 
 the  divine  righteousness.  To  prove  what  is  his  will 
 — Here  you  have  the  end  and  design  for  which  we 
 ought  to  put  on  a  new  mind, — that,  bidding  adieu  to 
 our  own  counsels  and  desires,  and  those  of  our  fellow 
 men,  we  may  devote  ourselves  entirely  to  the  sole 
 will  of  God,  whose  knowledge  is  true  wisdom.  But 
 if  the  renewal  of  our  mind  is  necessary  for  the  pur- 
 pose of  proving  what  the  will  of  the  Most  High  is,  we 
 may  hence  see  how  much  this  mind  is  opposed  to 
 God.  The  epithets  are  added  for  the  purpose  of 
 praising  the  will  of  infinite  Truth,  that  we  may 
 labour  with  greater  cheerfulness  to  attain  this  object. 
 And  our  obstinacy  can  only  be  reduced  to  order  by 
 ascribing  the  sure  and  lasting  praise  of  righteousness 
 
TO    THE     ROMANS.  493 
 
 and  perfection  to  the  will  of  God.  The  world  is  con- 
 vinced that  its  works  are  good.  Paul  opposes  such 
 an  opinion,  and  asserts  good  and  evil  are  to  be  deter- 
 mined according  to  the  will  of  God.  The  world 
 applauds  itself,  and  delights  in  its  own  fancies  and 
 imaginations  ;  but  Paul  affirms  that  nothing  pleases 
 God  but  his  own  commands.  The  world,  that  it 
 may  discover  perfection,  forsakes  the  word  of  God, 
 and  is  inclined  to  adopt  new  inventions.  Perfection 
 is  only  to  be  found,  according  to  Paul,  in  the  will  of 
 infinite  Purity ;  and  he  proves  that  every  one  who 
 transgresses  this  law  of  absolute  holiness  is  deluded 
 by  a  false  imagination. 
 
 3  For  I  say,  through  the  grace  given  unto  me,  to 
 every  man  that  is  among  you,  not  to  think  of  him- 
 self more  highly  than  he  ought  to  think  ;  but  to  think 
 soberly,  according  as  God  hath  dealt  to  every  man 
 the  measure  of  faith. 
 
 For  I  say,  through  the  grace — If  the  illative  par- 
 ticle for  is  not  considered  to  be  superfluous,  this  sen- 
 tence will  very  well  agree  with  the  former.  For 
 since  he  was  desirous  that  all  our  study  should  be 
 now  devoted  to  the  will  of  God,  his  next  object  was 
 to  withdraw  us  from  all  vain  curiosity.  It  may,  how- 
 ever, be  considered  a  mere  affirmation,  since  this  par- 
 ticle is  frequently  redundant  in  Paul,  and  the  sense 
 will  in  this  instance  also  be  very  coherent.  But, 
 before  giving  any  command,  he  informs  them  of  the 
 authority  with  which  he  was  intrusted,  that  they 
 may  pay  the  same  attention  to  the  word  of  Paul  as 
 of  God  himself.  For  his  expressions  convey  the  fol- 
 lowing meaning :  "I  do  not  speak  of  myself,  but,  as 
 an  ambassador  of  God,  I  communicate  to  you  those 
 commandments  which  he  enjoined  myself."  Grace, 
 as  i.'t  a  former  part  of  the  epistle,  means  apostleship, 
 
494  ON  Paul's  epistle 
 
 by  v>liicli  he  commends  the  goodness  of  the  Most 
 Holy  in  bestowing  this  blessing,  and  intimates  that 
 he  had  not  forced  himself  into  such  an  office  by  any 
 rashness  of  his  own,  but  had  engaged  in  it  at  the  call 
 of  God.  By  such  a  preface,  therefore,  while  he  se- 
 cures his  own  authority,  he  necessarily  binds  the 
 Romans  to  obey 'him,  unless  they  wish  to  despise 
 God  in  the  person  of  his  servant.  The  precept  tlien 
 follows  for  the  purpose  of  withdrawing  us  from  the 
 investigation  of  such  subjects  as  can  only  harass  the 
 mind,  without  edification ;  and  Paul  orders  us  not  to 
 undertake  more  than  our  capacity  and  vocation  per- 
 mit. He  at  the  same  time  admonishes  us  to  think 
 and  meditate  only  on  such  subjects  as  are  calculated 
 to  make  us  sober  and  modest.  I  prefer  this  view  of 
 the  passage  to  the  translation  given  by  Erasmus, 
 that  no  one  think  proudly  of  himself,  because  this 
 sense  is  more  forced,  and  does  not  so  well  agree  with 
 the  context.  The  sentence,  not  to  think  more  highly 
 than  he  ought,  shows  that  we  exceed  the  bounds  of 
 wisdom  if  we  engage  ourselves  in  such  subjects  as 
 ought  not  to  occupy  our  attention.  But  to  think 
 soberly,  is  to  devote  ourselves  to  those  studies  by 
 w^hich  we  may  feel  ourselves  trained  and  educated  to 
 a  due  sense  of  modesty.  According  as  God  hath  dealt 
 to  every  one — Paul  here  expresses  the  cause  and  rea- 
 son of  the  sober  wisdom  which  he  commends.  For, 
 since  the  distribution  of  graces  is  various,  every  one 
 has  determined  upon  the  best  manner  for  attaining 
 wisdom,  who  confines  himself  within  that  grace  of 
 faith  which  is  conferred  upon  him  by  the  Lord. 
 There  is  not  only  a  useless  affectation  of  wisdom  in 
 discussing  subjects  superfluous  of  themselves,  and 
 the  knowledge  of  which  is  of  no  advantage  ;  but  even 
 in  obtaining  an  acquaintance  with  what  is  otherwise 
 useful,  if,  by  not  considering  the  extent  of  our  facul- 
 ties, we  exceed  in  temerity  and  boldness  the  m^tisure 
 
TO    THE    ROMANS.  495 
 
 of  our  understanding  ;  and  God  does  not  suffer  su.h 
 unwarrantable  eagerness  to  escape  without  due 
 punishment ;  for  we  frequently  observe  a  bewildering 
 maze  of  absurd  ravings  take  possession  of  men,  who, 
 by  a  foolish  ambition,  exalt  themselves  above  the 
 boundaries  determined  by  the  Giver  of  all  good.  In 
 fine,  a  very  striking  part  of  our  rational  sacrifice  con- 
 sists in  every  one  presenting  himself  to  God  to  be 
 governed  and  directed  by  a  mild  and  docile  spirit. 
 ^Moreover,  Paul,  in  opposing  faith  to  human  judg- 
 ment, restrains  us  from  indulging  our  own  opinions, 
 and  designedly  prescribes,  at  the  same  time,  a  safe 
 measure  for  the  faithful,  by  ordering  them  in  humility 
 not  to  overstep  the  bounds  marked  out  by  their  own 
 imperfections. 
 
 4  For  as  w^e  have  many  members  in  one  body,  and 
 all  members  have  not  the  same  office  ;  5  So  we,  beinc/ 
 many,  are  one  body  in  Christ,  and  every  one  mem- 
 bers one  of  another.  6  Having  then  gifts  differing 
 according  to  the  grace  that  is  given  to  us,  whether 
 prophecy,  let  us  prophesy  according  to  the  proportion 
 of  faith  ;  7  Or  ministry,  let  us  wait  on  our  minister- 
 ing ;  or  he  that  teacheth,  on  teaching  ;  8  Or  he  that 
 exhorteth,  on  exhortation  :  he  that  giveth,  let  him  do 
 it  with  simplicity  ;  he  that  ruleth,  with  diligence  ;  he 
 that  slioweth  mercy,  with  cheerfulness. 
 
 For  as  —  Paul  now  confirms  the  position  that  he 
 had  laid  down,  and  by  which  he  limited  the  wisdom 
 of  each  believer  in  Christ  according  to  the  measure  of 
 his  faith,  and  establishes  it  by  considering  the  nature 
 of  his  calling.  For  we  are  called  on  this  condition, 
 that  we  may  unite,  as  in  one  body,  since  Christ  has 
 established  the  same  society  and  communion  among 
 all  his  people  that  exists  among  the  members  of  the 
 
490  ON  Paul's  epistle 
 
 human  body ;  and,  because  men  could  not  form,  by 
 any  effort  of  their  own,  so  intimate  a  connexion  with 
 each  other,  the  Messiah  became  himself  the  bond  of 
 that  union.  Because,  therefore,  the  same  wisdom 
 which  is  observed  in  the  human  body  ought  to  exist 
 also  in  the  society  of  the  faithful,  Paul  proves  by  this 
 very  comparison  how  necessary  it  is  for  each  member 
 of  the  body  of  Christ  to  consider  what  best  suits  his 
 nature  and  character,  what  his  capacity,  what  his 
 calling.  Since  also  this  similitude  has  various  parts, 
 it  can  be  applied  in  the  following  manner  to  the  case 
 under  consideration :  That  as  the  members  of  our 
 body  have  distinct  powers,  and  are  all  distinct  in 
 themselves,  and  no  one  member  possesses  at  the  sam.e 
 time  all  powers,  or  takes  to  itself  the  offices  which 
 belong  to  others ;  so  God  has  dispensed  to  us  various 
 endowments,  and,  by  this  distinction,  established 
 among  us  an  order  which  he  wished  to  be  preserved  ; 
 that  each  believer  might  regulate  himself  according 
 to  the  measure  of  his  own  ability,  and  not  thrust 
 himself  into  duties  belonging  to  others  ;  and  that  no 
 individual  might  desire  at  the  same  time  to  have  all, 
 but,  content  with  his  own  lot,  voluntarily  refrain 
 from  usurping  the  offices  assigned  to  others.  By 
 expressly  pointing  out  the  communion  that  exists 
 among  us,  he  clearly  intimates  how  great  diligence 
 ought  to  be  exerted  for  appropriating  to  the  common 
 good  of  the  whole  body  of  the  church  the  powers 
 which  each  member  individually  possesses. 
 
 Having  gifts — Paul  does  not  simply  now  preach 
 concerning  the  cherishing  of  brotherly  love,  but  he 
 commends  modesty  and  humility,  which  are  the  best 
 means  for  regulating  the  whole  course  of  our  lives 
 and  all  our  conduct.  Every  person  is  desirous  to 
 have  so  great  a  supply  as  to  stand  in  no  need  from 
 his  brethren  ;  but  the  very  bond  of  this  mutual  com- 
 munication consists  in  no  individual  having  sufficient 
 
TO    THE    ROMANS.  497 
 
 for  himself,  but  in  his  being  compelled  to  borrow 
 from  others.  I  confess,  therefore,  that  the  society 
 of  the  pious  consists  in  each  being  contented  with 
 his  own  measure,  while  he  bestows  upon  his  brethren 
 the  gifts,  which  he  has  received,  and  suflfers  himself 
 to  be  assisted  in  turn  by  the  gifts  of  others.  But 
 the  apostle  was  particularly  desirous  to  repress  that 
 pride,  which  he  knew  to  be  innate  in  mankind,  and 
 to  prevent  believers  from  being  disappointed  because 
 all  gifts  were  not  bestowed  upon  them.  Paul,  there- 
 fore, shows  that  every  disciple  of  Christ  has  his  ovra 
 part  assigned  him,  with  the  best  intention  and  coun- 
 sel of  infinite  Wisdom ;  since  it  was  necessary  for 
 the  common  salvation  of  the  body  that  no  single  per- 
 son should  be  so  furnished  with  the  fulness  of  gifts 
 as  to  despise  any  of  his  brethren  with  impunity. 
 Here,  therefore,  we  have  the  chief  object  aimed  at  by 
 the  apostle,  that  all  things  are  not  equally  calculated 
 for  all,  but  the  good  things  of  our  heavenly  Father 
 are  so  distributed  that  each  has  a  limited  portion. 
 Every  individual  also  ought  to  be  so  intent  upon 
 bestowing  his  own  gifts  for  the  edification  of  the 
 church,  that  none  may  forsake  his  own  function  and 
 enter  upon  another's.  For  the  safety  of  the  church 
 is  preserved  by  this  very  beautiful  order  and,  as  it 
 were,  symmetry — -where  each  of  himself  so  contri- 
 butes to  the  common  good  what  he  hath  received 
 from  the  Lord  as  not  to  impede  others.  Every  per- 
 verter  of  this  order  fights  with  God,  by  whose  ordi- 
 nation it  was  established.  For  the  difference  of  gifts 
 has  not  proceeded  from  the  decree  of  man,  but  be- 
 cause the  Lord  hath  thought  fit  to  dispense  his  grace 
 in  this  manner.  Or  prophecy — He  now  adduces 
 certain  gifts  for  the  purpose  of  exemplifying  the  truth 
 of  his  statement,  and  shows  how  each  ought  to  be 
 employed  in  the  use  of  his  own  powers  as  the  means 
 for  preserving  his  station.  Since  particular  gifts  are 
 2  I 
 
498  ON    PAUL'S    EPISTLE 
 
 determined  by  their  own  boundaries,  the  mere  de- 
 clining from  such  fixed  limits  contributes  to  their 
 corruption.  This  sentence,  which  is  a  little  confused, 
 ought  to  be  arranged  in  the  following  order :  "  He 
 that  hath  prophecy,  let  him  prophesy  according  to 
 the  analogy  of  faith  ;  he  that  hath  ministry,  let  him 
 use  it  for  ministering ;  he  that  hath  doctrine,  let  him 
 use  it  for  teaching."  Every  member  of  the  church 
 who  shall  keep  liis  attention  fixed  on  this  as  the 
 mark  to  be  aimed  at,  will  confine  himself  within  his 
 own  proper  limits.  This  passage,  however,  is  under- 
 stood in  various  senses  ;  for  some  mean  by  propheci/ 
 the  power  of  prediction,  which  flourished  in  the 
 church  at  its  commencement,  as  the  Lord  was  at  that 
 time  desirous,  by  every  possible  means,  to  commend 
 the  dignity  and  excellence  of  his  kingdom.  And 
 what  is  added,  according  to  the  proportion  of  faith, 
 they  consider  ought  to  be  referred  to  all  the  clauses. 
 But  I  prefer  the  opinion  of  those  commentators,  who 
 take  the  word  in  a  more  extended  sense,  and  apply 
 it  to  the  peculiar  gift  of  explaining  revelation  accord- 
 ing as  any  one  executes  with  skill  and  dexterity  the 
 office  of  an  interpreter  in  declaring  the  will  of  God. 
 Prophecy,  therefore,  at  this  period,  is  nothing  else  in 
 the  Christian  church  than  the  proper  understanding 
 of  Scripture,  and  a  peculiar  faculty  of  explaining  the 
 same,  since  all  the  ancient  prophecies,  and  all  the 
 oracles  of  God,  were  contained  in  Christ  and  his 
 gospel.  For  Paul  understood  it  in  this  sense  (1  Cor. 
 xiv.  5)  when  he  said,  "  I  wish  you  to  speak  with 
 tongues,  but  rather  that  you  prophesy."  "  We  know 
 in  part,  and  we  prophesy  in  part."  (1  Cor.  xiii.  9.) 
 For  it  does  not  appear  that  Paul  was  only  desirous 
 in  this  passage  to  recount  those  admirable  graces,  by 
 which  Christ  ennobled  his  gospel  at  the  beginning  ; 
 but  he  rather  gives  a  statement  of  ordinary  gifts, 
 which  constantly  remain  in  the  church.     Nor  does 
 
TO    THE    ROMANS.  499 
 
 the  objection  seem  sufficiently  valid,  that  the  apostle 
 would  have  made  this  remark  in  vain  to  such  charac- 
 ters as  could  not,  by  the  Spirit  of  God,  call  Christ 
 accursed.  For  since,  in  another  passage  (1  Cor. 
 xiv.  32)  he  testifies  that  the  spirit  of  the  prophets  is 
 subject  to  the  prophets,  and  orders  the  first  sj^eaker 
 to  be  silent  if  any  revelation  has  been  made  to  the 
 person  sitting,  he  may  here  also  admonish  prophets 
 in  the  church  to  conform  their  prophecies  to  the  rule 
 of  faith,  and  not  wander  from  the  line  of  truth.  By 
 the  expression  faith.,  he  means  the  first  axioms  of 
 religion,  and  every  doctrine  not  corresponding  to 
 these  is  thus  proved  to  be  false.  There  is  less  diffi- 
 culty in  the  other  clauses.  Whoever  is  appointed  a 
 minister,  let  him  perform  his  office  by  ministering ; 
 and  let  him  not  imagine  that  he  is  appointed  to  this 
 honour  on  his  own  account,  but  for  the  sake  of  others ; 
 as  if  he  had  said,  "  let  him  perform  his  office  by  exe- 
 cuting the  duty  of  a  minister  properly,  that  he  may 
 answer  to  his  title."  Thus,  also,  when  Paul  after- 
 wards recommends  to  teachers,  under  the  name  of 
 teaching,  solid  edification,  he  means,  "let  every 
 powerful  teacher  know  that  his  object  is  the  true 
 instruction  of  the  church,  and  let  him  only  meditate 
 on  the  means  by  which  he  may  render  the  church 
 more  learned  by  his  doctrine."  For  he  is  a  teacher 
 who  forms  and  instructs  the  church  by  the  word  of 
 truth ;  he  is  powerful  in  the  word  of  exhortation, 
 who  considers  that  his  object  is  to  exhort  with  effi- 
 cacy. However  close  an  affinity  and  connexion  these 
 offices  have  with  each  other,  they  do  not  therefore 
 cease  to  be  various.  None,  indeed,  can  exhort  with- 
 out teaching,  but  a  teacher  is  not  immediately  pos- 
 sessed with  the  power  of  exhorting.  Now  no  pro- 
 phet, or  teacher,  or  exhorter  can  perform  his  office 
 without  ministering  ;  but  it  is  sufficient  if  we  preserve 
 the  distinction  which  we  observed  in  the  gifts  of  God, 
 2  I  2 
 
500  ON    PAUL  S    EPISTLE 
 
 and  know  to  be  calculated  for  maintaining  church 
 order. 
 
 He  that  giveth,  with  simplicity — From  these  last 
 clauses  we  see  a  clear  proof  of  the  legitimate  use  of 
 God's  gifts.     By   the  words,  those  who  give,   Paul 
 does  not  mean  such  as  bestow  any  thing  of  their  own 
 possessions,  but  deacons,  who  preside  in  distributing 
 the  public  property  of  the  church.     By  the  words, 
 those  who  show  mercy,  he  means  widows  and  other 
 ministers,  who  were  appointed  to  take  care  of  the 
 sick,  according  to  the  custom  of  the  ancient  church. 
 For  there  is  a  great  difference  between  that  function, 
 which  is  employed  in  laying  out  what  is  necessary 
 for  the  poor,  and  that  office,  which  is  devoted  to  their 
 care  and  management.     To  the  former  he  gives  the 
 character  of  simplicity,  by  which,  without  fraud  or 
 respect  of  persons,  they  may  faithfully   distribute 
 what  is  intrusted  to  their  care  ;  to  the  latter  he  gives 
 the  advice  of  showing  mercy  with  cheerfulness ;  that 
 they  may  not  by  their  moroseness,  which  frequently 
 happens,  diminish  the  kindness  of  their  attention  to 
 the  afflicted.     For,  as  nothing  affords  more  consola- 
 tion to  a  patient,  or  to  any  child  of  distress,  than  the 
 cheerfulness  and  alacrity  of  their  attendants  in  afford- 
 ing assistance,  so,  on  the  other  hand,  the   gloomy 
 countenances  of  friends,  servants,  or  nurses,  seem  to 
 rebuke  the  sufferers.     Although  Paul  by  rulers  pro- 
 perly means  elders,  to  whom  the  government  of  the 
 church  was  intrusted,  who  were  appointed  to  preside, 
 to  rule,  and  w^atch  over  the  moral  conduct  of  the 
 members  of  the  church,  yet  it  may  be  universally 
 extended  to  every  kind  of  ruler  and  governor.     For 
 no  small  care  is  required  from  those  on  whom  the 
 security  of  all  devolves  ;  no  trifling  assiduity  is  ex- 
 pected from  such  as  have  to  devote  their  nights  and 
 days  to  the  safety  of  the  whole  church.     The  period 
 when  our  apostle  wrote  clearly  proves  that  he  did 
 
TO    THE    ROMANS.  oOl 
 
 not  speak  of  certain  civil  rulers,  for  at  that  time  there 
 were  no  pious  magistrates,  but  of  elders  appointed  to 
 act  as  censors  of  moral  conduct. 
 
 9  Let  love  be  without  dissimulation.  Abhor  that 
 which  is  evil,  cleave  to  that  which  is  good.  \0  Be 
 kindly  affectioned  one  to  another  with  brotherly  love  ; 
 in  honour  preferring  one  another.  1 1  Not  slothful 
 in  business ;  fervent  in  spirit ;  serving  the  liord  ; 
 12  Rejoicing  in  hope  ;  patient  in  tribulation  ;  con- 
 tinuing instant  in  prayer;  13  Distributing  to  tlie 
 necessity  of  saints  ;  given  to  hospitality. 
 
 Let  love — Paul  intending  now  to  treat  of  particular 
 duties,  commences  very  properly  with  love,  the  bond 
 of  perfection.  He  enjoins  a  principle  which  is  most 
 necessary  to  be  observed  with  respect  to  the  com- 
 mencement of  this  duty,  namely,  pure  sincerity  of 
 mind,  and  the  removal  of  all  guile  and  pretence  from 
 the  heart.  For  it  is  difficult  to  give  a  view  of  the 
 ingenuity,  with  which  a  large  portion  of  mankind 
 assume  the  appearance  of  that  love,  which  they  really 
 do  not  possess.  For  they  not  only  deceive  others, 
 but  impose  upon  themselves,  while  they  endeavour 
 to  believe  that  they  entertain  a  very  considerable 
 share  of  love,  even  for  those  whom  they  not  only 
 treat  with  neglect,  but  in  reality  renounce  and  de- 
 spise. Paul,  therefore,  declares  that  only  to  be 
 genuine  love  which  is  free  from  all  dissimulation  and 
 guile  ;  and  every  person  can  best  judge  for  himself 
 whether  he  entertains  any  feeling  in  the  innermost 
 recesses  of  his  heart  opposed  to  this  noble  and  lasting 
 affection.  The  words  following  in  the  context,  good 
 and  evil^  have  not  a  general  meaning  ;  but  by  evil  is 
 intended  that  malicious  iniquity  which  injures  any 
 person,  and  goodf  that  kindness  by  which  are  afforded 
 
502  ON  Paul's  epistle 
 
 to  others  aid  and  assistance.  The  antithesis  veiy 
 frequently  occurs  in  Scripture,  where  vices  are  first 
 prohibited,  and  virtues  afterwards  commended.  I 
 have  neither  followed  Erasmus  nor  the  ancient  inter- 
 preter in  translating  the  participle  hating,  for  I  think 
 Paul  wished  to  convey  the  idea  of  abhorrence  as 
 opposed,  by  antithesis,  not  merely  to  benevolence, 
 but  to  the  steadfast  and  warm  attachment  of  a  friend. 
 
 By  brotherly  Jove — He  can  find  no  words  suf- 
 ficiently strong  for  expressing  the  ardour  of  that 
 affection  with  which  we  ought  to  embrace  each  other. 
 For  he  calls  it  brotherly  love,  and  uses  a  Greek  word 
 which  signifies  the  mutual  endearment  that  exists 
 among  relations.  And  this  is,  indeed,  the  character 
 of  the  affection,  which  we  ought  to  entertain  for  the 
 sons  of  God.  The  following  precept  is  very  neces- 
 sary for  preserving  benevolence, — that  each  in  honour 
 prefer  his  brother  to  himself.  For  no  poison  more 
 efficaciously  contributes  to  alienate  the  affections, 
 than  the  idea  of  our  being  despised  and  treated  with 
 contempt.  I  do  not  altogether  disapprove  of  the 
 explanation,  that  honour  means  every  act  of  friendly 
 kindness ;  but  the  first  interpretation,  which  con- 
 fines it  to  respect,  meets  my  approbation.  For,  as 
 nothing  is  more  opposed  to  brotherly  concord  than 
 contempt  arising  from  pride,  by  which  a  person  ex- 
 alts his  own  character,  and  treats  others  with  indif- 
 ference, neglect,  or  disdain ;  so  modesty,  by  which 
 due  honour  is  paid  to  every  one,  nourishes  and  sup- 
 ports love  with  the  longest  continuance  and  greatest 
 power. 
 
 Not  slothful  in  business — This  precept  is  given 
 because  the  life  of  a  Christian  ought  not  only  to  be 
 active,  but,  neglecting  what  may  contribute  merely 
 to  our  own  advantage,  we  ought  to  devote  our  exer- 
 tions to  the  promoting  of  the  good  of  our  brethren. 
 Nor  are  we  always  to  direct  our  attention  to  the  vir- 
 
TO    THE    ROMANS.  503 
 
 tuous;  but  we  must  often  use  our  utmost  eflbrts 
 for  tlie  most  ungrateful  and  worthless.  Finally, 
 because  most  duties  can  be  performed  only  by  an 
 entire  forgetfulness  of  ourselves,  we  will  never  be 
 properly  prepared  for  our  attendance  on  Christ,  un- 
 less we  urge  ourselves  forward  to  execute  the  office 
 assigned  us,  and  labour  with  diligence  to  shake  off 
 all  slothfulness  and  indolence.  Paul,  by  adding 
 fervent  in  spirit,  shows  how  we  may  gain  this  ex- 
 cellence. For  the  flesh,  like  the  ass,  is  always  tor- 
 pid, and  therefore  requires  goads,  because  it  is  the 
 fervour  of  the  spirit  alone  which  corrects  our  slug- 
 gishness ;  and,  on  this  account,  earnestness  in  doing 
 good  requires  a  zeal  and  ardour,  lighted  up  in  our 
 breasts  by  the  Spirit  of  God.  Why  then,  some  may 
 say,  does  Paul  exhort  us  to  this  fervour  ?  I  answer, 
 though  it  is  the  gift  of  God,  yet  the  faithful  are  en- 
 joined these  duties  that  they  may  shake  off  all  torpor, 
 and  fan  the  flame  which  is  lighted  up  in  their  hearts 
 from  heaven  ;  for  it  frequently  happens  that  the  im- 
 pulse of  the  Spirit  is  suffocated  and  extinguished  by 
 our  own  fault.  The  third  advice,  serving  the  time, 
 pertains  also  to  the  same  subject.  For,  as  our 
 course  of  life  is  short,  our  opportunity  for  doing 
 good  soon  passes  away :  and,  on  this  account,  we 
 ought  to  hasten,  with  greater  alacrity,  for  the  per- 
 formance of  our  duty.  Thus  Paul  orders  us,  in 
 another  passage,  "  to  redeem  the  time,  because  the 
 days  are  evil."  It  may  also  mean,  that  w^e  should 
 know  how  to  suit  ourselves  to  a  favourable  opportu- 
 nity, for  the  instant  seizing  of  a  proper  juncture  for 
 action  is  of  very  great  importance.  Paul,  however, 
 in  this  sentence,  appears  to  me  to  oppose  serving  the 
 time  to  habits  of  procrastination  and  loitering.  Be- 
 sides, as,  in  many  ancient  copies,  this  sentence  is 
 serving  the  Lord,  although  it  may  appear,  at  first 
 view,  foreign  to  the  context,  yet  I  dare  not  entirely 
 
501  ON  Paul's  epistle 
 
 reject  this  reading.  If  it  is  approved,  I  doubt  not 
 but  Paul  wished  to  refer  to  the  worship  of  God 
 those  kind  offices  and  other  actions,  which  we  per- 
 form to  our  brethren,  for  the  purposes  of  nourishing 
 our  love,  as  a  means  to  increase  the  courage  of  the 
 faithful. 
 
 Rejoicing  in  hope — These  three  are  united  toge- 
 ther, and  seem,  in  some  measure,  to  relate  to  the 
 former  sentence,  serving  the  time.  For  he  best  suits 
 himself  to  time,  and  makes  a  proper  use  of  the  op- 
 portunity for  pursuing  his  Christian  course  with 
 vigour,  who  places  his  joy  in  the  hope  of  a  future 
 life,  and  endures  tribulations  with  patience.  In 
 whatever  sense  this  passage  may  be  understood, — for 
 it  does  not  make  much  difference  whether  you  con- 
 sider it  to  be  joined  with  the  preceding  context,  or 
 separated  from  it, — Paul,  in  the  first  place,  forbids  us 
 to  rest  on  present  blessings,  and  to  fix  our  joy  in 
 earth  and  earthly  things,  as  if  our  happiness  were 
 lodged  there  ;  but  he  orders  us,  secondly,  to  raise 
 our  minds  to  heaven,  where  we  shall  be  made  par- 
 takers of  a  solid  and  perfect  joy.  If  our  joy  shall 
 consist  in  the  hope  of  a  future  life,  we  shall  thence 
 experience  patience  in  adversity,  because  no  sense 
 of  pain  will  be  able  to  weigh  down  our  heavenly 
 joy.  These  two,  therefore,  are  mutually  joined  to- 
 gether,— joy,  which  is  conceived  from  the  hope  of 
 future  blessedness,  and  patience  in  adversity.  For 
 no  child  of  Adam  will  submit  to  bear  the  cross  with 
 a  placid  and  quiet  mind,  who  has  not  learned  to  seek 
 his  happiness  from  a  source  wholly  independent  of 
 the  world,  that  he  may  mitigate  and  alleviate  the 
 bitterness  of  the  cross,  by  the  consolations  which  are 
 inspired  by  the  sure  hope  of  an  immortal  crown. 
 But  since  a  patient  enduring  of  the  cross,  and  steady 
 hopes  of  our  heavenly  crown,  very  much  surpass  our 
 own  strength,  we  ought  to  be  instant  in  prayer,  and 
 
TO    THE     ROMANS.  505 
 
 unceasingly  supplicate  God  not  to  suffer  our  minds 
 to  faint,  be  dejected,  or  broken  down,  by  any  events 
 in  providence,  even  the  most  disagreeable  and  dis- 
 astrous. Paul,  also,  not  only  excites  us  to  prayer, 
 but  expressly  requires  perseverance ;  because  our 
 warfare  is  unceasing,  and  we  are  daily  attacked  by 
 various  assaults,  which  champions,  even  of  the 
 greatest  bravery,  are  unable  to  support,  without  an 
 occasional  supply  of  new  vigour.  Unceasing  con- 
 tinuance in  prayer  is  the  best  remedy  against  fa- 
 tigue. 
 
 For  the  necessities  of  the  saints — Paul  returns  to 
 the  duties  of  charity,  and  the  chief  of  these  consists 
 in  performing  acts  of  kindness  to  those  destitute 
 human  beings  from  whom  we  expect  to  receive  the 
 least  remuneration.  Since,  therefore,  those  are  ge- 
 nerally most  treated  with  contempt,  who  are  more 
 oppressed  with  the  load  of  poverty  than  others,  and 
 on  this  account  require  greater  and  more  immediate 
 assistance,  because  benefits  conferred  upon  such  in- 
 digence are  considered  to  be  entirely  thrown  away, 
 the  God  of  mercy  commends  these  applicants  to  our 
 care  in  a  peculiar  manner.  For  then,  finally,  we 
 prove  the  sincerity  of  our  love,  when  we  assist  our 
 brethren,  without  having  any  other  view  than  the 
 exercise  of  our  kindness.  Now  hospitality,  namely, 
 the  benevolence  and  liberality  which  are  shown  to 
 strangers,  may  justly  be  considered  not  the  last  kind 
 of  charity,  because  these  objects  of  mercy  are  the 
 most  destitute  of  all,  on  account  of  their  distance 
 from  relatives ;  and  Paul,  therefore,  expressly  recom- 
 mends to  us  so  important  a  duty.  We  see,  there- 
 fore, that  we  ought  to  watch  over  every  person  with 
 greater  care,  in  proportion  as  he  is  generally  more 
 neglected  by  the  rest  of  our  fellow-men.  Observe, 
 also,  the  propriety  of  the  expression,  communicating 
 to  the  necessities  of  the  saints ;  and  the  apostle  thus 
 
50C  ON  Paul's  epistle 
 
 intimates  that  we  ought  to  supply  the  wants  of  our 
 brethren  with  as  much  care,  as  if  we  were  assisting 
 ourselves.  The  apostle  particularly  commands  us 
 to  assist  the  saints,  for,  although  our  charity  ought 
 to  extend  itself  to  the  whole  human  race,  yet  we 
 ought  to  embrace,  with  singular  affection,  those  of 
 the  household  of  faith,  who  are  bound  to  us  by  a 
 still  closer  tie. 
 
 14  Bless  them  which  persecute  you :  bless,  and 
 curse  not.  15  Rejoice  with  them  that  do  rejoice, 
 and  weep  with  them  that  weep.  16  Be  oi  the  same 
 mind  one  toward  another.  Mind  not  high  things, 
 but  condescend  to  men  of  low  estate.  Be  not  wise 
 in  your  own  conceits. 
 
 Bless — I  am  desirous  to  make,  once  for  all,  this 
 remark  to  the  reader, — not  to  seek,  with  too  much 
 exactness,  for  a  certain  order  in  particular  precepts, 
 but  to  rest  satisfied  with  having  a  few  brief  exhorta- 
 tions interspersed  in  this  part  of  the  epistle  for 
 forming  the  whole  course  of  our  life  to  piety  and 
 virtue  ;  and  these,  too,  derived  from  the  principle  in 
 the  beginning  of  the  chapter.  He  will  immediately 
 give  us  precepts  against  retaliating  injuries  inflicted 
 upon  us  by  others.  In  this  passage,  Paul  requires  a 
 train  of  conduct  yet  more  difficult,  not  to  pray  for 
 evil  and  curses  to  light  on  the  heads  of  our  enemies, 
 but  to  wish  them  every  kind  of  prosperity,  and  sup- 
 plicate God  to  grant  them  every  blessing,  however 
 much  they  may  harass,  and  treat  us  with  the  most 
 barbarous  inhumanity.  We  ought  to  labour  after 
 the  attainment  of  this  mildness  with  the  more  in- 
 tense diligence,  in  proportion  to  the  difficulty  of  its 
 attainment.  For  our  heavenly  Father  gives  no  com- 
 mand, which  he  does  not  require  us  to  obey.     Nor 
 
TO    THE    ROMANS.  507 
 
 is  any  excuse  to  be  admitted,  if  we  do  not  attain  that 
 feeling  and  disposition,  by  which  God  wishes  us  to 
 be  distinguished  from  wicked  and  worldly  characters. 
 I  grant  it  is  difficult,  and  entirely  contrary  to  human 
 nature ;  but  there  is  no  duty,  however  arduous,  which 
 cannot  be  performed  by  the  powerful  aid  of  God ; 
 nor  will  he  ever  withhold  his  divine  grace,  provided 
 we  do  not  neglect  to  pray  for  it  with  ardent  and  in- 
 cessant supplication.  And  though  you  can  scarcely 
 find  one,  who  has  made  such  distinguished  advance- 
 ment in  the  divine  law,  as  fully  to  perform  that 
 commandment ;  yet  none  can  boast  himself  to  be  a 
 son  of  God,  or  glory  in  the  name  of  a  Christian,  who 
 has  not  in  part  put  on  this  mind,  which  was  in  the 
 Lord  Jesus,  and  does  not  daily  wrestle  against  and 
 oppose  the  feeling  of  enmity  and  hatred.  Prayer 
 for  our  enemies  is  more  difficult  than  to  refrain  from 
 the  active  revenging  of  an  injury  which  we  have 
 suffered.  For  there  are  some  characters,  who,  not- 
 withstanding they  hold  their  hands  from  violence, 
 and  are  not  driven  on  by  a  desire  of  injuring  their 
 enemies,  would  still  be  glad  to  find  destruction  or 
 loss  befall  them  from  another  quarter.  Even  if  the 
 injured  are  so  much  appeased  as  to  wish  no  evil  to 
 their  foes,  yet  scarce  one  in  a  hundred  desires  the 
 safety  and  prosperity  of  the  injurer  ;  a  large  portion 
 of  mankind  has  immediate  recourse,  without  feeling 
 any  shame,  to  horrid  imprecations.  But  God,  by 
 his  word,  not  only  restrains  our  hands  from  any  act 
 of  violence  and  injury,  but  also  subdues  all  bitter 
 feelings  in  our  minds.  Nay,  he  even  desires  us  to 
 be  solicitous  for  the  eternal  salvation  of  those,  who 
 bring  ruin  on  themselves  by  cruelly  harassing  us  in 
 an  unjust  manner.  Erasmus  was  mistaken  in  the 
 word  bless,  for  he  did  not  observe  that  it  was  op- 
 posed to  railing  and  curses.  For  Paul  wishes  God 
 to  be  a  witness  of  our  patience,  that  we  may  not 
 
508  ON  Paul's  epistle 
 
 only  bridle,  in  the  first  place,  tlie  violence  of  anger 
 and  indignation  in  our  curses,  but,  by  urgently 
 praying  for  the  forgiveness  of  our  enemies,  may 
 prove  our  sorrow  for  the  state  and  condition  of  such 
 foes,  as  cause  their  own  voluntary  destruction. 
 
 Rejoice  with  them  that  do  rejoice — This  general 
 exhortation  is  here  very  properly  introduced — "  that 
 believers  may  embrace  each  other  with  mutual  af- 
 fection, and  participate  together  in  the  common 
 events  allotted  them  by  Providence."  In  the  first 
 place,  however,  Paul  enumerates  the  parts  or  kinds 
 of  our  duty,  namely,  to  rejoice  with  them  that  do 
 rejoice,  and  weep  with  them  that  weep.  For  such  is 
 the  nature  of  true  and  genuine  Christian  love,  that 
 it  would  rather  grieve  with  a  brother,  when  weighed 
 down  with  the  load  of  poverty  and  affliction,  than 
 turn  aside  from  the  wailings  of  sorrow,  or  disregard, 
 in  the  midst  of  its  own  delicacies,  its  own  ease,  or 
 its  own  security,  the  moanings  of  distress.  It  is,  in 
 fine,  our  duty  to  accommodate  each  other  as  far  as 
 we  possibly  can,  and  in  every  circumstance  of  life  to 
 cultivate  a  reciprocal  fellow-feeling,  whether  we  have 
 to  condole  with  our  brother  in  the  cold  blasts  of  ad- 
 versity, or  rejoice  with  him  when  basking  in  the 
 sunshine  of  prosperity.  Envy  alone  prevents  us 
 from  rejoicing  with  a  brother  in  his  happiness,  and 
 the  most  barbarous  inhumanity  from  sorrowing  with 
 him  in  his  distress.  Let  us,  therefore,  cultivate 
 that  sympathy  with  each  other,  which  may  make  us 
 at  the  same  time  mutually  harmonize  in  all  our 
 affections. 
 
 Not  thinking,  ^c. — The  Greek  preserves  the  anti- 
 thesis more  completely.  Not  thinking  of  high  things, 
 by  which  he  means  that  a  Christian  ought  not  to 
 aspire  in  an  ambitious  manner  after  those  things,  by 
 which  he  may  surpass  others,  nor  indulge  haughty 
 feelings,   but   meditate    rather   upon   modesty   and 
 
TO    THE     ROMANS.  509 
 
 meekness,  for  our  excellence,  in  the  presence  of  God, 
 consists  in  these  virtues,  not  in  pride,  or  the  con- 
 tempt of  our  brethren.  This  precept  is  properly 
 added  to  the  former,  for  nothing  breaks  the  unitv 
 mentioned  by  the  apostle  more  completely  than  the 
 exalting  of  ourselves,  and  our  aspiring  to  something 
 still  more  elevated,  with  a  view  to  attain  a  higher- 
 situation.  I  take  the  word  humble  in  the  neuter 
 gender,  that  the  antithesis  may  be  more  complete. 
 Every  feeling  of  ambition,  therefore,  and  every  ela- 
 tion of  mind,  which  insinuate  themselves  under  the 
 name  magnanimity,  are  here  condemned  by  Paul ; 
 because  moderation,  or  rather  submission,  is  the 
 chief  virtue  of  the  faithful,  which  is  distinguished  by 
 readily  yielding  an  honour  to  another,  and  not  de- 
 priving him  of  his  proper  glory.  The  sentence.  Be 
 not  wise  in  your  oivn  conceits,  connects  with  the  pre- 
 ceding part  of  the  context ;  for  nothing  inflates  the 
 mind  more  than  a  high  opinion  of  our  own  wisdom 
 and  prudence.  He  is  desirous,  therefore,  that  we 
 relinquish  this,  listen  to  the  opinions  of  others,  and 
 yield  to  their  counsels.  For  the  translation,  arro- 
 gant, adopted  by  Erasmus,  is  forced  and  unmeaning, 
 because  Paul  would,  in  this  case,  repeat  the  same 
 idea  twice,  without  additional  emphasis.  We  ought 
 also  ever  to  remember  that  one  of  the  best  remedies 
 of  arrogance  is  not  to  entertain  too  hio;h  an 
 of  our  own  wisdom. 
 
 17  Recompense  to  no  man  evil  for  evil.  Provide 
 things  honest  in  the  sight  of  all  men.  18  If  it  be 
 possible,  as  much  as  lieth  in  you,  live  peaceably  with 
 all  men.  19  Dearly  beloved,  avenge  not  yourselves, 
 but  rather  give  place  unto  wrath  ;  for  it  is  written, 
 Vengeance  is  mine  ;   I  will  repay,  saith  the  Lord. 
 
olO  ON  Paul's  epistle 
 
 Recompense  to  no  man  evil — This  prohibition  dif- 
 fers almost  nothing  from  the  following  one  in  the 
 nineteenth  verse,  except  that  vengeance  implies 
 something  more  violent  than  that  kind  of  recom- 
 pensing evil,  which  is  treated  of  in  this  passage. 
 For  we  sometimes  render  evil  for  evil,  even  when 
 we  do  not  demand  retaliation  ;  as,  if  we  treat  those 
 maliciously  from  whom  we  receive  no  act  of  kind- 
 ness. For  we  are  accustomed  to  value  the  merits 
 of  every  one  towards  us,  or  at  least  their  claims  of 
 meriting  any  thing  at  our  hands,  that  we  may  be- 
 stow our  kind  offices  on  those,  from  whom  we  have 
 either  already  received  an  obligation,  or  expect  some 
 future  favour.  Again,  if  any  one  denies  us  succour 
 in  our  need,  by  paying  him,  according  to  the  pro- 
 verb, in  his  own  coin,  when  our  aid  is  required,  we 
 shall  aiFord  him  no  more  assistance  than  we  have 
 received.  There  are  also  other  examples  of  the 
 same  kind,  by  which  evil  is  returned  for  evil  with- 
 out manifest  revenge.  Provide  things  honest — I  do 
 not  object  to  Erasmus's  translation,  preparing  in  a 
 provident  manner,  but  I  prefer  a  literal  translation. 
 Because,  although  every  one  is  intent  upon  his  own 
 advantage,  with  an  eagerness  surpassing  the  bounds 
 of  equity,  or  is  cautious  in  avoiding  losses,  yet  Paul 
 seems  to  require  a  care  and  attention  altogether  dif- 
 ferent. The  whole  amount  of  his  observations  is, 
 "  that  we  should  use  our  utmost  exertions  to  edify 
 all  by  our  probity."  For,  as  it  is  necessary  for  us 
 to  enjoy  innocence  of  conscience  before  God,  so  we 
 ought  to  have  a  character  distinguished  for  integrity 
 among  men.  For  if  God  ought  to  be  glorified  by 
 our  good  works,  he  is  deprived  of  this  glory  when 
 men  behold  nothing  in  us  worthy  of  praise.  Xor  is 
 the  glory  of  God  only  obscured,  but  he  is  dis- 
 honoured ;  for  all  our  sins  are  brought  forward  by 
 
TO    THE    ROMANS.  511 
 
 the  ignorant  to  the  disgrace  of  the  gospel.  But, 
 Avhen  we  are  ordered  to  provide  things  honest  in  the 
 sight  of  all  men,  we  must  regard  the  design  and  end. 
 Our  design  is  not  to  secure  the  regard  and  praises 
 of  our  fellow-men ;  for  Christ  warns  us,  with  much 
 earnestness,  against  such  a  design,  when  he  orders 
 us  to  exclude  men  from  beholding  our  good  deeds, 
 and  to  admit  God  only  as  a  witness.  But  our  object 
 is  to  make  men  direct  their  attention  to  God,  and 
 praise  him,  that  they  may  be  roused  by  our  example 
 to  the  diligent  pursuit  of  justice,  and  be  allured,  by 
 the  amiableness  and  excellence  of  our  life  and  con- 
 versation, to  the  love  of  God.  If  we  are  defamed  on 
 account  of  the  name  of  Christ,  we  do  not  cease  to 
 provide  things  honest  among  our  fellow-men  ;  but 
 the  passage  of  Corinthians,  as  lying,  and  yet  true, 
 (2  Cor.  vi.  9,)  is  fulfilled  in  our  case. 
 
 If  it  he  possible,  as  much  as  lieth  in  you — Calm- 
 ness, and  hence  a  composed  manner  of  living,  which 
 renders  us  amiable  to  all,  are  no  common  endowments 
 of  a  Christian.  If  we  are  desirous  to  pursue  this, 
 we  ought  not  only  to  be  endowed  with  the  greatest 
 equity,  but  the  highest  courteousness  and  easiness 
 of  manners,  which  may  not  only  gain  the  affections 
 of  the  just  and  good,  but  influence  the  minds  of  the 
 wicked  :  for  a  caution  is  necessary  in  this  instance, 
 not  so  to  affect  the  securing  of  the  favour  and  esteem 
 of  men,  as  to  refuse  to  incur,  for  the  sake  of  Christ, 
 the  hatred  of  any  human  being  when  necessary. 
 Yet  we  observe  some,  who,  while  they  are  worthy  of 
 being  loved  by  all  on  account  of  the  sweetness  of 
 their  manners,  and  the  tranquillity  of  their  minds, 
 yet  are  hated  on  account  of  the  gospel  even  by  their 
 nearest  relations.  Easiness  of  disposition  must  not 
 degenerate  into  flattery,  lest  from  our  zeal  to  keep 
 peace,  we  soothe  the  vices  of  our  fellow-men.  Since, 
 therefore,   we   cannot   invariably  expect   to    secure 
 
512  ON  Paul's  epistle 
 
 peace  with  all,  Paul  has  added  two  sentences  as  ex- 
 ceptions, if  it  he  possible,  and  as  much  as  lieth  in  you. 
 We  must  resolve  that,  according  to  the  duties  re- 
 quired by  piety  and  love,  we  ought  never  to  violate 
 peace  unless  compelled  by  one  or  other  of  these  two 
 causes  :  for  we  ought  to  endure  many  things  with 
 an  earnest  desire  for  peace  ;  to  forgive  offences,  and 
 kindly  to  remit  the  utmost  rigour  of  justice,  that  we 
 may  be  always  courageous,  as  often  as  necessity 
 requires,  to  carry  on  our  Christian  warfare  with 
 keenness  and  vigour  :  for  the  friends  of  Jesus  can- 
 not possibly  enjoy  eternal  peace  with  the  world, 
 which  is  under  the  dominion  of  Satan. 
 
 Dearly  beloved,  avenge  not  yourselves — The  evil 
 here  corrected,  as  hinted  above,  is  greater  than  the 
 former  already  stated  ;  yet  both  spring  from  the 
 same  source,  namely,  an  immoderate  love  of  our- 
 selves, and  innate  pride,  which  make  us  indulgent 
 to  our  own  vices,  while  we  are  inexorable  to  those 
 of  others.  Since,  therefore,  this  disease  generally 
 produces  in  all  a  furious  desire  for  vengeance,  when 
 we  are  in  the  least  touched,  Paul  here  commands  us 
 not  to  attempt  to  revenge  ourselves,  but  to  give  it 
 into  the  hands  of  the  Lord.  And  because  such  as 
 have  been  once  seized  with  this  unruly  passion  can- 
 not easily  be  curbed,  he  uses  a  kind  expression  to 
 retain  us  in  the  performance  of  our  duty  by  calling 
 us  beloved.  The  precept  is,  neither  to  avenge  nor 
 to  desire  to  avenge  any  injuries  which  we  have  re- 
 ceived ;  and  the  reason  is  added,  because  we  must 
 give  place  unto  wrath.  We  mean,  by  giving  place 
 unto  vjrath,  to  grant  the  Lord  the  power  of  judging, 
 and  he  is  deprived  of  this  by  all  self-avengers.  If, 
 therefore,  it  is  criminal  to  usurp  the  place  of  God, 
 we  are  not  allowed  to  revenge  ourselves,  because  we 
 anticipate  the  judgment  of  the  Most  Holy,  who  has 
 expressed  it  to  be  his  will  to  preserve  for  himself  the 
 
TO    THE    ROMANS.  513 
 
 execution  of  this  office.     At  the  same  time  it  is  inti- 
 mated that  God  will  avenge  those  who  patiently  wait 
 for  his  assistance  ;  and,  such  as  pre-occupy  this  office, 
 leave  no  room  for  his  aid  and  succour.    Not  only  does 
 Paul  prohibit  us  from  executing  vengeance  with  our 
 own  power,  but  we  are  not  to  indulge  such  a  desire  in 
 our  hearts ;  and  on  this  ground  any  distinction  between 
 private  and  public  vengeance  is  altogether  vain  and 
 frivolous  ;  for  that  person  is  no  more  to  be  excused, 
 who  implores  the  aid  of  the  magistrate  with  a  ma- 
 levolent intention,  and  a  determined  resolution   to 
 revenge,  than  we  can  acquit  the  voluntary  contriver 
 of  plans  for  self-revenge  ;  nay,  we  ought  not  always 
 to  ask  God,  as  will  afterwards  appear,  to  avenge  us ; 
 for  if  our  requests  for  this  purpose  arise  from  private 
 affection  and  passion,  and  not  from  the  pure  zeal  of 
 the  spirit,  we  do  not  make  God  our  judge,  but  a 
 servant  of  our  depraved  desires.     We  are  not  there- 
 fore to  give  place  to  wrath  in  any  other  way  than  by 
 patiently  waiting  for  the  proper  season  for  deliver- 
 ance, wishing  and  praying,  in  the  mean  time,  that 
 such  as  now  vex  and  disquiet  us  may  become  our 
 friends  by  repentance.  For  it  is  ivritten,  Vengeance  is 
 mine.    He  adduces  his  proof  from  the  Song  of  Moses, 
 (Deut.    xxxii.    35,)    where   the   Lord   threatens    to 
 avenge  his  enemies  ;  and  all  God's  enemies  are  such 
 as   torment  his  servants  without  any  cause.     "  He 
 who  touches  you,"  he  says,  "  touches  the  apple  of 
 mine  eye."     Let  us  therefore  rest  content  with  this 
 consolation,  that  such  as  cause  us  uneasiness  when 
 we  do  not  deserve  it,  will  not  escape  unpunished, 
 nor  will  we,  by  suffering,  make  ourselves  more  liable 
 to  the  injuries  of  the  wicked,  but  rather  will  afford 
 opportunity  to  the  Lord,  our  only  avenger  and  de- 
 liverer, to  grant  us  assistance.     We  ought  not,  in- 
 deed, to  supplicate  God  to  avenge  our  enemies,  but 
 2  K 
 
514  ON  Paul's  epistle 
 
 should  pray  for  their  conversion,  that  they  may  be- 
 come our  friends  ;  and  if  they  pursue  their  wicked 
 career,  they  will  experience  the  same  judgment, 
 which  other  despisers  of  God  may  expect.  Nor 
 does  Paul  cite  this  testimony,  as  if  we  might  indulge 
 in  anger  immediately  after  we  have  been  injured, 
 and,  according  to  the  natural  desire  of  the  flesh,  to 
 pray  to  God  to  avenge  our  injuries.  But,  in  the 
 first  place,  he  teaches  us  that  it  is  not  our  duty  to 
 demand  vengeance,  unless  we  wish  to  arrogate  to 
 ourselves  the  part  belonging  to  the  Fountain  of  all  jus- 
 tice. He  secondly  intimates  that  we  have  no  cause 
 to  fear  the  insulting  ferocity  of  the  wicked,  if  they 
 see  us  bearing  their  treatment  with  patience,  because 
 God  does  not  assume  to  himself,  without  effect,  the 
 office  of  revenging  our  cause. 
 
 20  Therefore  if  thine  enemy  hunger,  feed  him  ; 
 if  he  thirst,  give  him  drink  :  for  in  so  doing  thou 
 shalt  heap  coals  of  fire  on  his  head.  21  Be  not 
 overcome  of  evil,  but  overcome  evil  with  good. 
 
 Therefore  if  thine  enemy  hunger — He  now  shows 
 how  we  may  truly  perform  the  precepts  against  re- 
 venge, and  against  the  recompensing  of  evil,  namely, 
 by  not  only  refraining  from  the  infliction  of  any  injury, 
 but  also  by  performing  acts  of  kindness  to  those  who 
 have  shown  us  such  treatment.  For  it  is  a  certain 
 kind  of  indirect  retaliation  on  our  parts  when  we 
 prevent  those  who  have  injured  us  from  receiving  a 
 kindness.  We  must  understand  all  kinds  of  good 
 offices  to  be  implied  by  the  expression,  meat  and 
 drink.  "  To  the  greatest  extent  of  your  power,  and 
 in  every  transaction,  assist  your  enemy  either  by 
 riches,  or  counsel,  or  labour."     He  does  not  confine 
 
TO    THE    ROMANS. 
 
 the  term  enemy  to  those  who  are  hated  by  us,  but 
 includes  also  such  as  are  engaged  against  us  in 
 actual  strife  and  variance  ;  and  if  they  are  to  be 
 assisted  by  acts  of  kindness,  with  respect  to  wants 
 of  a  temporal  nature,  surely  their  eternal  salvation 
 ought  never  to  be  opposed  by  our  imprecations. 
 Heap  coals  of  fire — Paul  shows  the  advantages  we 
 may  derive  from  performing  offices  of  humanity  to 
 our  enemies,  since  we  do  not  willingly  throw  away 
 both  our  cost  and  pains.  Some  interpret  coals  to 
 mean  the  destruction  heaped  upon  the  head  of  an 
 enemy,  if  we  treat  the  unworthy  with  kindness,  and 
 conduct  ourselves  very  differently  from  what  they 
 deserved  at  our  hands,  since  we  will  thus  double  the 
 guilt  of  our  ei^emy.  Others  understand,  by  this 
 expression,  that  such  kind  treatment  will  excite 
 mutual  love  in  the  breast  of  our  adversary.  I  take 
 it  in  a  more  simple  sense,  "  that  his  mind  will  be 
 broken  by  one  of  two  ways  ;  for  our  enemy  will 
 either  be  softened  by  kindnesses,  or,  if  his  atrocious 
 disposition  is  not  made  more  mild,  he  will  be  grieved 
 and  troubled  from  the  testimony  of  his  conscience, 
 feeling  itself  confounded  and  overwhelmed  with  our 
 goodness." 
 
 Be  not  overcome  of  evil — This  precept  seems  to  be 
 given  for  the  purpose  of  confirming  his  position. 
 We  have  to  contend  with  the  most  perverse  dispo- 
 sitions :  if  we  endeavour  to  retaliate,  we  confess 
 ourselves  to  be  conquered  ;  if,  on  the  contrary,  we 
 render  good  for  evil,  we  display  by  such  conduct  an 
 invincible  constancy  of  mind  ;  and  this  is  truly  the 
 most  beautiful  and  glorious  kind  of  victory  ;  and  its 
 advantage  is  not  only  imagined,  but  in  reality  felt, 
 since  the  Lord  grants  the  most  desirable  success, 
 that  can  be  conceived,  to  their  patience.  On  the 
 contrary,  whoever  shall  endeavour  to  overcome  evil 
 by  evil,  will  perhaps  by  his  wickedness  overcome 
 2  K  2 
 
516  ON  taul's  epistle 
 
 his  enemy,  but  it  will  be  to  his  own  ruin  ;  for  by 
 pursuing  such  a  line  of  conduct,  he  is  fighting  under 
 the  banners  of  Satan.* 
 
 CHAPTER  XIII. 
 
 1  Let  every  soul  be  subject  unto  the  higher 
 powers.  For  there  is  no  povrer  but  of  God  :  the  pow- 
 ers  that   be   are    ordained   of  God.      2  Whosoever 
 
 *  There  is  not,  perhaps,  any  commentator,  either  of  ancient 
 or  modern  times,  who  has  given  a  more  just,  ennobling,  and 
 truly  exalted  view  of  the  forgiveness  of  injuries,  and  the  love 
 of  enemies,  than  our  distinguished  reformer,  in  his  notes 
 upon  the  last  part  of  this  chapter.  Nor  did  Calvin  write 
 what  he  did  not  practise  ;  for  he  was,  at  the  very  time  when 
 he  composed  these  notes,  at  Strasburgh,  whither  he  had  been 
 most  unjustly  and  ungratefully  banished  by  some  of  the  most 
 vile  and  worthless  of  men.  Yet  during  the  whole  time  of  his 
 banishment  he  was  incessantly  active  in  doing  every  thing  in 
 his  power,  both  of  a  temporal  and  spiritual  nature,  for  the 
 good  of  his  bitterest  and  most  malignant  enemies.  He  wrote 
 a  very  admirable  reply  to  a  work  of  Sadolet,  one  of  the  ablest 
 and  most  virtuous  of  the  Roman  Catholics,  which  was  de- 
 signed to  re-convert  the  inhabitants  of  Geneva  to  the  Church 
 of  Rome.  Although  he  enjoyed  at  Strasburgh  all  the  bless- 
 ings of  friendship — all  the  honours  of  learning — all  the  affec- 
 tion of  a  devoted  Christian  congregation  to  their  pastor,  and 
 all  the  delight  of  training  up  a  rising  generation  of  ministers 
 of  the  gospel  by  his  lectures  on  divinity,  he  still  continued  to 
 exemplify,  in  his  whole  conduct  towards  his  implacable  ene- 
 mies, those  glorious  precepts  of  our  Saviour  and  of  Paul, 
 which  relate  to  the  love  of  our  most  inveterate  foes.  He 
 finally  also  experienced  that  vengeance  is  the  LvrcVs,  and 
 returned  in  triumph  to  resume  his  labours  in  Geneva,  with 
 increasing  exertions,  and  fresh  laurels  ;  and  a  nobler  example 
 of  the  invaluable  advantage  of  loving  our  enemies — of  praying 
 for  them,  and  doing  them  good  for  evil, — above  all,  of  labour- 
 ing for  their  conversion,  is  not  to  be  met  with  in  the  personal 
 history  of  any  Christian  since  the  days  of  the  apostles. 
 
TO    THE    ROMANS.  517 
 
 therefore  resisteth  the  power,  resisteth  the  ordinance 
 of  God  :  and  they  that  resist  shall  receive  to  them- 
 selves damnation. 
 
 Let  every  soul,  ^"c. — The  diligence  and  accuracy 
 with  which  Paul  treats  the  subject  of  obedience  to 
 rulers,  in  his  instructions  concerning  the  life  and 
 moral  conduct  of  a  Christian,  evidently  proves  him 
 to  have  been  compelled  to  it  by  some  urgent  neces- 
 sity ;  and  this,  since  it  is  invariably  connected  with 
 the  preaching  of  the  gospel,  could  be  pointed  out 
 with  the  greatest  advantage  during  the  first  age  of  the 
 ehurch.  For  there  always  exist  rebellious  spirits, 
 who  believe  that  the  kingdom  of  Christ  can  only 
 attain  its  proper  exaltation  and  supremacy  by  the 
 abolition  of  all  earthly  dominions,  and  that  the 
 liberty,  which  Christ  has  purchased  for  them,  can 
 only  be  enjoyed  when  they  have  shaken  oif  every 
 yoke  of  human  slavery.  The  Jewish  converts,  how- 
 ever, were  more  under  the  influence  of  this  error 
 than  any  other  nation,  because  they  regarded  it  as 
 very  disreputable  for  Abraham's  descendants,  whose 
 kingdom  had  been  in  a  most  flourishing  state  before 
 the  coming  of  the  Redeemer,  to  continue  in  bondage 
 after  his  appearing.  Another  circumstance  also 
 alienated  the  Jews,  as  well  as  the  gentiles,  from 
 their  rulers,  because  governors  then  not  merely 
 hated  piety,  but  persecuted  religion  with  the  most 
 hostile  disposition.  Believers  considered  it,  there- 
 fore, absurd  to  acknowledge  those  as  lawful  masters 
 and  princes,  who  were  contriving  to  wrest  and  to 
 take  away  the  kingdom  by  force  from  Christ,  the 
 only  Lord  of  heaven  and  earth.  These  reasons,  in 
 all  probability,  induced  Paul  to  confirm  the  power 
 of  the  magistrates  with  more  earnest  care  and  dili- 
 gence. In  the  first  place,  Paul  lays  down  a  general 
 precept,  which  comprehends  the   sum    of  what  he 
 
518  ON  Paul's  epistle 
 
 intended  to  say;  in  the  second  part,  he  subjoins  such 
 circumstances  as  are  calculated  to  explain  and  prove 
 the  precept.  He  denominates  those  higher  'powers 
 not  supreme,  because  they  exceed  the  rest  of  their 
 fellow-men,  though  they  had  not  obtained  the  high- 
 est authorities.  They  are  denominated  magistrates^ 
 on  account  of  their  relation  to  those  who  were  sub- 
 ject to  their  command,  and  not  from  any  compara- 
 tive superiority  which  existed  between  the  different 
 governors  themselves.  In  my  opinion,  the  great 
 object  of  the  apostle,  in  adopting  this  expression, 
 was  to  remove  the  frivolous  curiosity  of  those  who 
 frequently  propose  the  question  by  what  right  i-ulers 
 have  attained  their  power,  while  we  ought  to  rest 
 satisfied  with  the  dignity  of  their  station.  For  they 
 had  not  acquired  this  rank  by  their  own  virtue,  but 
 had  ascended  their  distinguished  eminence  by  the 
 hand  of  the  Lord.  Paul  removes,  by  mentioning 
 every  soul,  all  kinds  of  exception,  so  that  none  can 
 claim  an  immunity  from  a  common  obedience.  For 
 there  is  no  power  but  of  God — Our  subjection  to 
 magistrates  ought  to  rest  upon  their  appointment  by 
 the  divine  administration  ;  and  if  it  is  the  will  of  God 
 to  govern  the  world  in  this  manner,  the  despisers  of 
 power  endeavour  to  invert  the  divine  order,  and  re- 
 sist, therefore,  God  himself;  since  to  contemn  the 
 providence  of  the  Author  of  political  right  and  power 
 is  to  wage  war  with  Omnipotence,  It  ought,  more- 
 over, to  be  understood,  that  the  powers  of  magis- 
 trates are  from  God ;  not  as  the  pestilence,  and 
 famine,  and  war,  and  other  punishments  of  sinners 
 are  said  to  be  from  him,  but  because  he  has  ap- 
 pointed them  for  the  lawful  and  right  government  of 
 tlie  world.  For  although  tyrannies,  unjust  despo- 
 tisms, and  usurpations,  being  full  of  anarchy,  are 
 not  to  be  considered  as  regular  governments,  yet  the 
 very  right  of  empire  and  of  dominion  is  appointed 
 
TO    THE    ROMANS.  519 
 
 by  God  for  the  safety  of  the  human  race.  Since, 
 therefore,  rulers  are  allowed  to  protect  from  war, 
 and  to  seek  remedies  for  injuries  and  mischiefs,  the 
 apostle  commands  us  freely,  and  of  our  own  accord, 
 to  regard,  reverence,  and  honour  the  power  and  do- 
 minion of  magistrates,  as  useful  for  mankind.  For 
 the  punishments  inflicted  by  God  upon  the  sins  of 
 men  are  not  properly  denominated  administrations ; 
 but  those  means  are  so  called,  which  are  expressly 
 appointed  by  the  great  Ruler  of  the  world  for  the 
 preservation  of  legitimate  order. 
 
 But  they  that  resist — Paul  threatens  punishment 
 to  all  those  who  oppose  the  providence  of  God  in 
 this'  matter,  because  none  can  resist  Omnipotence 
 but  to  his  own  ruin.  We  ought,  therefore,  to  act 
 with  great  caution,  that  we  may  not  rush  upon  this 
 divine  threatening.  Nor  do  I  confine  the  meaning 
 of  the  word  damnation  to  that  punishment  only 
 which  is  inflicted  by  magistrates,  as  if  the  design  of 
 the  apostle  was  to  show  that  rebels  against  authority 
 will  be  punished  according  to  law,  but  every  kind 
 of  divine  vengeance,  in  whatever  manner  it  may  be 
 exacted ;  for  he,  in  general,  teaches  us  what  end 
 awaits  those  who  enter  into  a  contest  with  God. 
 
 3  For  rulers  are  not  a  terror  to  good  works,  but 
 to  the  evil.  Wilt  thou  then  not  be  afraid  of  the 
 power  ?  Do  that  which  is  good,  and  thou  shalt  have 
 praise  of  the  same :  4  For  he  is  the  minister  of 
 God  to  thee  for  good.  But  if  thou  do  that  which  is 
 evil,  be  afraid  ;  for  he  beareth  not  the  sword  in  vain  : 
 for  he  is  the  minister  of  God,  a  revenger  to  execute 
 wrath  upon  him  that  doeth  evil. 
 
 For  rulers — He  now  commends  to  us  the  honour- 
 ing of  princes  on  account  of  their  usefulness.     The 
 
.520  ON  Paul's  epistle 
 
 illative  particle,  for,  must,  therefore,  be  referred  to 
 the  first  proposition,  not  the  following  sentence. 
 The  Lord  was  desirous,  by  establishing  magistrates, 
 to  provide  for  the  tranquillity  of  the  good,  and  to 
 check  and  restrain  the  frowardness  of  the  bad  ;  and 
 the  safety  of  the  human  race  is  preserved  by  these 
 means  ;  for  unless  the  fury  of  the  wicked  is  opposed, 
 and  protection  afforded  to  the  innocent  from  the 
 unbridled  passions  and  desires  of  the  disobedient,  all 
 society  will  immediately  be  involved  in  one  common 
 ruin.  If  this  is,  therefore,  the  only  remedy,  by 
 which  the  human  race  can  be  defended  and  saved 
 from  destruction,  we  ought  to  protect  it  with  great 
 diligence,  unless  we  are  willing  to  avow  ourselves 
 the  public  enemies  of  the  human  race.  The  addi- 
 tional remark.  Wilt  thou  then  not  he  afraid  of  the 
 power  ?  do  that  which  is  good,  intimates,  we  have  no 
 ground  for  abhorring  magistrates,  if  we  spend  a  life 
 of  virtue ;  nay,  any  person,  by  the  very  desire  to 
 shake  off*  or  remove  the  yoke  from  himself,  affords  a 
 tacit  proof  of  a  wicked  conscience  engaged  in  plot- 
 ting some  evil.  Paul  here  speaks  of  the  true  and 
 genuine  duty  of  a  magistrate  ;  and  notwithstanding 
 many  rulers  frequently  degenerate  from  this  charac- 
 ter, we  ought  always  to  show  them  the  obedience 
 due  to  governors.  For  if  a  bad  prince  is  the  scourge 
 of  the  Lord  for  the  purpose  of  punishing  the  people's 
 sins,  we  ought  to  consider  our  vices  to  be  the  cause 
 why  this  great  blessing  of  the  Lord  is  changed  to  be 
 our  curse.  Let  us  never  cease,  therefore,  to  stand 
 in  awe  of  this  good  appointment  or  ordinance  of 
 God;  and  this  we  shall  easily  accomplish,  if  we 
 impute  all  the  evil  to  be  found  in  it  to  ourselves. 
 We  here  see  God's  design  in  the  appointment  or 
 establishing  of  magistrates  ;  and  its  effects  would 
 always  appear,  if  so  excellent  and  valuable  an  iuvSti- 
 tution  were  not  corrupted  by  our  own  faults.     Be- 
 
TO    THE    ROMANS.  521 
 
 sides,  princes  never  so  much  abuse  their  power,  by- 
 harassing  the  virtuous  and  the  innocent,  as  not  to 
 retain  in  their  despotic  rule  some  semblance  of  just 
 government ;  no  tyranny,  therefore,  can  exist,  which 
 is  not  in  some  measure  of  use  in  affording  protection 
 to  human  society.  Paul  has  also  distinguished  two 
 parts,  considered  by  philosophers  to  constitute  the 
 well-ordered  government  of  a  state,  namely,  the  re- 
 wards bestowed  on  good  men,  and  the  punishments 
 inflicted  upon  the  wicked.  The  word  praise,  accord- 
 ing to  the  Hebrew  idiom,  is  taken  in  an  extensive 
 sense. 
 
 For  he  is  a  minister  of  God  to  thee  for  good — 
 Magistrates  may  hence  learn  the  nature  of  their  own 
 calling  ;  for  they  do  not  exercise  dominion  on  their 
 own  account,  but  for  the  public  good  ;  nor  is  their 
 power  unbridled,  but  restricted  to  the  welfare  of 
 others  ;  in  fine,  they  are  under  an  engagement,  in 
 the  execution  of  their  sovereignty,  both  to  God  and 
 man  ;  for,  as  God's  ambassadors  and  transacters  of 
 his  affairs,  they  must  necessarily  render  him  an 
 account  ;  besides,  the  very  ministry  intrusted  to 
 them  has  a  regard  to  their  subjects,  to  whom  on  this 
 account  they  are  debtors.  Private  men  are  admon- 
 ished that  the  divine  kindness  protects  them,  by  the 
 sword  of  princes,  against  the  injuries  of  the  wicked. 
 For  he  heareth  not  the  sword  in  vain — Another  part 
 of  the  office  of  rulers  consists  in  restraining  by  force 
 the  unruly  inclinations  of  the  wicked  towards  the 
 commission  of  vice,  when,  of  their  own  accord,  they 
 do  not  suffer  themselves  to  be  governed  by  laws  ; 
 and  magistrates  inflict  upon  their  crimes  those  pun- 
 ishments which  the  judgments  of  God  demand  ;  for 
 he  expressly  declares  that  they  are  armed  with  the 
 sword,  not  merely  for  vain  show,  but  for  the  punish- 
 ment of  evil  doers.  An  avenger  to  execute  wrathy 
 implies  the  same  meaning  as  an  executor  of  God's 
 
522  ON  Paul's  epistle 
 
 indignation.  The  use  of  the  sword,  which  is  put 
 into  their  hantis  by  the  Lord,  proves  the  truth  of 
 this  position.  A  striking  passage  for  establishing 
 the  power  of  the  sword,  because,  if  the  Lord,  when 
 the  sword  was  intrusted  by  him  to  the  magistrate, 
 also  ordered  the  rulers  to  use  it,  he  obeys  the  com- 
 mands of  the  Governor  of  the  world,  as  often  as  he 
 inflicts  capital  punishment  on  the  wicked,  by  exer- 
 cising the  vengeance  of  God.  All  those  who  con- 
 sider it  a  wicked  act  to  shed  the  blood  of  the  guilty, 
 contend  with  the  power  of  God  himself.* 
 
 5  Wherefore  ye  must  needs  be  subject,  not  only 
 for  wrath,  but  also  for  conscience'  sake.  6  For,  for 
 this  cause  pay  ye  tribute  also  :  for  they  are  God's 
 ministers,  attending  continually  upon  this  very  thing. 
 7  Render  therefore  to  all  their  dues  :  tribute  to 
 whom  tribute  is  due ;  custom  to  whom  custom  ; 
 fear  to  whom  fear  ;  honour  to  whom  honour. 
 
 Wherefore  ye  must  needs  he  subject — Paul  now 
 repeats  the  command,  given  in  the  commencement, 
 
 *  Every  candid  and  unprejudiced  inquirer  into  the  cause  of 
 the  death  of  Servetus,  must  feel  convinced,  with  Mosheim, 
 who  was  no  friend  of  Calvin,  that  if  our  distinguished  re- 
 former had  not  extended  the  poiver  of  the  civil  magistrate  to 
 the  punishment  of  blasphemy  against  the  Ruler  of  the  universe, 
 his  character  would  never  have  been  attacked  as  the  burner 
 of  Servetus,  by  Grotius,  who  forgets  the  truth  of  biography, 
 since  our  reformer  was  opposed  to  fire  and  fagot. 
 
 May  every  king  and  every  governor  learn,  from  the  error 
 and  the  sin  of  Calvin,  to  avoid  persecution  on  account  of  reli- 
 gious opinions  ;  and  may  every  friend  of  the  meek  and  lowly 
 Jesus  promote  the  interest  of  the  gospel  by  the  only  legiti- 
 mate weapons, — a  love  of  truth,  and  an  earnest  desire  of  the 
 salvation  of  mankind. — Translator. 
 
TO    THE    ROMANS.  523 
 
 concerning  obedience  to  magistrates,  as  an  inference, 
 with  this  illustration  and  improvement,  that  they 
 must  be  obeyed,  both  on  account  of  the  necessity 
 imposed  by  man,  and  in  compliance  with  God.  He 
 mentioned  ivrath  ;  for  the  vengeance  which  magis- 
 trates can  demand,  on  account  of  the  contempt  shown 
 their  dignity,  implies  that  we  must  not  yield  them 
 obedience,  because  we  may  not  be  permitted  to  re- 
 sist with  impunity  men  armed  and  in  power,  as  we 
 generally  endure  injuries  which  we  have  no  means 
 of  repulsing  ;  but  our  submission  must  be  volun- 
 tarily undergone,  and  our  conscience  is  obligated  to 
 the  performance  of  this  duty  by  the  word  of  God. 
 If,  therefore,  we  had  it  in  our  power  to  provoke  and 
 despise  with  impunity  a  magistrate,  when  unarmed, 
 we  are  no  more  allowed  to  attempt  it,  than  if  we 
 perceived  the  punishment  immediately  hanging  over 
 our  heads  :  for  it  is  not  the  duty  of  a  private  man 
 to  refuse  obedience  to  a  magistrate  put  in  authority 
 over  us  by  the  Lord.  The  whole  of  this  discussion 
 and  inquiry  relates  to  civil  government.  Those, 
 therefore,  who  exercise  dominion  over  the  conscience, 
 endeavour  without  effect  to  establish,  by  this  text, 
 their  sacrilegious  tyranny.* 
 
 For,  for  this  cause  pay  ye  tribute  also — He  de- 
 duces, on  this  occasion,  where  he  makes  mention  of 
 tributes,  the  reason  for  their  being  established  from 
 the  very  ofhce  of  magistrates.  For,  if  their  duty  is 
 to  defend  and  preserve  uninjured  the  tranquillity  of 
 the  virtuous,  and  to  oppose  themselves  to  the  aban- 
 
 *  This  passage  clearly  proves  that  Calvin,  had  he  then  un- 
 derstood the  power  of  the  civil  magistrate,  would  never  have 
 commenced  or  sanctioned  the  trial  of  Servetus.  May  the 
 divines  and  governors  of  the  nineteenth  century  learn  to  avoid 
 the  most  distant  appearance,  either  directly  or  indirectly, 
 either  in  or  out  of  establishments y  of  persecution  for  the  sake 
 of  conscience. — Translator, 
 
o24  ON  Paul's  epistle 
 
 doiied  attempts  of  the  wicked,  such  an  object  can 
 only  be  accomplished  when  they  are  aided  by  power 
 and  firm  protection.  Tributes,  therefore,  are  paid  by 
 law,  for  supporting  such  necessary  expenses.  But  this 
 is  not  a  proper  place  for  entering  upon  a  more  full 
 discussion  concerning  the  manner  of  collecting  and 
 using  taxes  or  tributes ;  nor  is  it  our  duty  either 
 to  prescribe  to  princes  how  much  they  ought  to 
 expend  for  individual  purposes,  or  to  call  them  to 
 account.  It  becomes  governors,  at  the  same  time,  to 
 remember  all  their  possessions  from  the  people  are 
 to  be  regarded  as  a  public  benefit,  not  an  instrument 
 of  inordinate  desire  and  luxury.  For  we  see  the 
 purposes  on  account  of  which  tributes,  when  paid, 
 must  be  used  according  to  Paul,  namely,  that  kings 
 may  be  supplied  with  assistance  for  the  defence  of 
 their  subjects. 
 
 Render  therefore  to  all  their  dues — The  apostle 
 appears  to  intend  to  give  here  a  comprehensive  sum- 
 mary of  the  duties  owing  by  subjects  to  their  rulers, 
 namely,  to  regard  and  honour  them  ;  to  obey  their 
 edicts,  laws,  and  sentences,  and  to  pay  tributes  and 
 taxes.  Obedience  is  intended  by  the  word  fear ; 
 customs,  excise,  and  all  other  imposts,  are  included 
 under  the  expressions,  taxes  and  tributes.  This  pas- 
 sage confirms  what  he  mentioned  before,  that  kings 
 and  other  rulers  deserve  to  be  obeyed,  not  from 
 compulsion,  but  because  obedience  is  pleasing  to 
 God,  for  he  does  not  wish  them  to  be  feared,  but 
 reverenced  with  voluntary  esteem  and  honour.* 
 
 *  Bishop  Horsley's  masterly  defence  of  Calviu  against  the 
 uncandid  and  unfair  attempts  which  have  been  made  to  prove 
 him  inimical  to  all  civil  governments,  except  republics,  merits 
 the  careful  attention  of  all  who  wish  to  be  better  acquainted 
 with  the  opinions  of  our  reformer  on  this  important  subject. 
 Calvin  was  not  friendly  to  immense  empires,  from  a  convic- 
 tion that  they  are  generally  despotic  ;  but  on  all  occasions  he 
 
TO    THE    ROMANS.  525 
 
 8  Owe  no  man  any  thing,  but  to  love  one  another  : 
 for  he  that  loveth  another  hath  fulfilled  the  law. 
 9  For  this,  Thou  shalt  not  commit  adultery,  Thou 
 shalt  not  kill,  Thou  shalt  not  steal,  Thou  shalt  not 
 bear  false  witness.  Thou  shalt  not  covet  ;  and  if 
 there  he  any  other  commandment,  it  is  briefly  com- 
 prehended in  this  saying,  Thou  shalt  love  thy  neigh- 
 bour as  thyself.  10  Love  worketh  no  ill  to  his 
 neighbour  :  therefore  love  is  the  fulfilling  of  the 
 law. 
 
 Owe  no  man  any  thing — Some  consider  this  to  be 
 taken  ironically,  as  if  Paul  answered  the  objection 
 of  those,  who  contended  that  Christians  were  bur- 
 dened by  enjoining  them  any  other  precepts  than 
 those  of  love.  I  do  not  deny  that  it  may  be  taken 
 in  the  following  ironical  sense  : — "  I  accede  to  the 
 demand  of  such,  as  admit  only  the  law  of  love."  I 
 prefer,  however,  understanding  it  in  a  simple  sense  ; 
 for  I  think  Paul  wished  to  refer  the  precept  concern- 
 ing the  power  of  the  magistrates  to  the  law  of  love, 
 that  none  might  consider  it  weak,  as  if  he  had  said, 
 "  When  I  request  your  obedience  to  magistrates,  I 
 require  only  what  all  Christians  ought  to  perform, 
 according  to  the  law  of  love.  For  if  you  are  de- 
 sirous for  virtuous  men  to  prosper,  (and  not  to  desire 
 this  would  be  contrary  to  the  feelings  of  humanity,) 
 you  ought  to  study,  and  zealously  to  labour  to  give 
 validity  to  the  laws  and  statutes,  that  the  people 
 may  be  obedient  to  the  guardians  and  protectors  of 
 the  laws,  by  whose  blessing  and  favour  the  tranquil- 
 
 inculcates  obedience  to  civil  governors  with  the  same  Chris- 
 tian spirit  that  distinguishes  his  notes  on  this  chapter. — 
 Translator. 
 
520  ON  Paul's  epistle 
 
 lity  of  all  is  secured.  Charity,  therefore,  is  violated 
 by  the  introducers  of  anarchy,  which  is  immediately 
 followed  by  the  confusion  and  disturbance  of  all 
 establishments."  For  he  that  loveth  another  hath  ful- 
 filled the  law — Paul's  plan  is  to  reduce  all  the  com- 
 mands of  the  law  to  love,  that  we  may  be  assured 
 of  our  obedience  to  the  commands  being  conducted 
 in  a  proper  manner  when  love  is  maintained  ;  and 
 we  should  be  prepared  to  undergo  any  burden,  by 
 which  the  law  of  charity  may  be  preserved  entire 
 and  unbroken.  The  precepts  already  given  con- 
 cerning obedience  to  magistrates,  in  which  no  small 
 part  of  love  consists,  are  thus  strongly  confirmed  by 
 Paul.  Some  feel  a  difficulty  in  this  passage,  which 
 they  cannot  easily  solve,  because  the  love  of  our 
 neighbour  is  taught  by  Paul  to  be  the  fulfilling  of 
 the  law,  —  since  no  mention  is  in  this  case  made 
 of  the  love  of  God,  which  ought  on  no  account  to  be 
 omitted.  Paul,  however,  is  not  considering  the 
 whole  law,  but  only  our  duties  towards  our  neigh- 
 bours. It  is  indeed  true  that  the  whole  law  is  ful- 
 filled when  we  love  our  neighbour,  for  true  love  to 
 men  springs  only  from  a  love  to  God,  and  is  an  evi- 
 dence and  effect  of  this  excellent  grace.  Paul's  in- 
 quiry here  relates  only  to  the  second  table,  and  his 
 observations  are  confined  to  it  alone,  as  if  he  had 
 said.  The  person  who  loves  his  neighbour  as  himself 
 has  discharged  his  duty  to  the  whole  world.  The 
 cavil  of  those  sophists,  who  endeavour  to  prove  jus- 
 tification by  works  from  this  passage,  is  truly  nuga- 
 tory and  impertinent,  vain  and  trifling.  For  Paul 
 is  not  speaking  here  of  man's  ability  to  perform  the 
 law,  or  not,  but  states  a  condition  which  is  nowhere 
 fulfilled  and  obeyed.  We  do  not  deny  the  observ- 
 ance of  the  law  to  be  true  righteousness,  when  it  is 
 said  men  are  not  justified  by  works  ;  but  since  none 
 
TO    THE    ROMANS.  527 
 
 either  have  performed  the  law,  or  can  do  it,  we  say 
 all  are  excluded  from  salvation  by  its  obedience, 
 and  our  only  refuge  is  in  the  grace  of  Christ. 
 
 For  this,  Thou  shalt  not  commit  adultery — We 
 cannot  hence  infer  what  precepts  are  contained  in 
 the  second  table,  since  he  subjoins  in  the  conclusion, 
 and  if  there  is  any  other  precept.  It  may  appear 
 absurd  for  Paul  to  omit  the  precept  concerning  the 
 honour  due  to  parents,  which  had  the  greatest 
 reference  to  the  subject  in  hand.  May  not  the 
 apostle  have  observed  this  silence  for  the  very  pur- 
 pose of  not  obscuring  his  argument  ?  and,  though  I 
 dare  not  assert  this,  yet  I  find  nothing  wanting  to 
 complete  his  object,  that,  if  God's  whole  design  by 
 his  precepts  was  only  to  instruct  us  in  the  duty  of 
 love,  we  ought  to  use  every  exertion  by  which  this 
 might  be  obtained.  Every  enemy  of  contention  must 
 readily  grant,  that  Paul,  by  such  passages  as  this, 
 was  desirous  to  prove  that  the  whole  tendency  of  the 
 law  is  to  induce  us  to  cultivate  mutual  love  with 
 each  other  ;  and  we  must,  therefore,  supply  what  he 
 passed  over  in  silence,  that  obedience  towards  magis- 
 trates is  not  one  of  the  least  important  parts  of  a 
 duty,  by  which  peace  is  cherished,  and  brotherly 
 love  preserved. 
 
 Love  worketh  no  ill  to  his  neighbour — He  proves 
 from  the  effect  that  love  contains  every  thing  de- 
 livered in  the  commandments,  since  every  one,  in- 
 fluenced by  true  love,  will  never  think  of  injuring 
 his  neighbour.  For  what  else  does  the  whole  law 
 forbid,  than  our  doing  no  injury  to  our  neighbour  ? 
 We  ought  also  to  adapt  this  to  the  present  purpose 
 of  the  apostle  ;  for,  since  magistrates  are  the  guardians 
 of  peace  and  equity,  every  one  desirous  to  preserve 
 the  right  of  each  individual  in  the  state  inviolate, 
 and  to  protect  the  lives  of  all  from  injury,  must  de- 
 fend, to  the  utmost  of  his  power,  the  rank  of  magis- 
 
528  ON  Paul's  epistle 
 
 trates.  The  enemies  indeed  of  Government  display 
 their  desire  for  doing  injury.  His  repetition  of  the 
 passage,  love  is  the  fidfilUng  of  the  law,  must,  as 
 before,  be  understood  to  relate  to  that  part  which 
 regards  human  society,  for  no  allusion  is  here  made 
 to  the  first  table  of  the  law,  which  is  wholly  devoted 
 to  the  worship  of  God. 
 
 11  And  that,  knowing  the  time,  that  now  it  is 
 high  time  to  awake  out  oi*  sleep  :  for  now  is  our 
 salvation  nearer  than  when  we  believed.  12  The 
 night  is  fat  spent,  the  day  is  at  hand  :  let  us  there- 
 fore cast  off  the  works  of  darkness,  and  let  us 
 put  on  the  armour  of  light.  13  Let  us  walk  ho- 
 nestly, as  in  the  day ;  not  in  rioting  and  drunken- 
 ness, not  in  chambering  and  wantonness,  not  in 
 strife  and  envying :  1 4  But  put  ye  on  the  Lord 
 Jesus  Christ,  and  make  not  provision  for  the  flesh, 
 to  fulfil  the  lusts  thereof. 
 
 And  that — He  now  enters  upon  another  subject  of 
 exhortation,  for  since  the  rays  of  heavenly  light  have 
 now  begun  to  shine  upon  us  towards  the  dawn  of  day, 
 we  ought  to  imitate  the  conduct  of  those,  who  are  em- 
 ployed in  the  mid^t  of  light,  and  in  the  presence  of 
 their  fellow-men.  For  they  take  diligent  care  not  to 
 perpetrate  any  base  or  dishonourable  action,  since 
 they  are  assured,  by  committing  any  kind  of  offence, 
 they  will  be  exposed  to  the  observation  of  too  great 
 a  number  of  witnesses.  But  it  much  more  becomes 
 us,  who  always  stand  in  the  presence  of  God  and  of 
 angels,  and  are  invited  by  Christ,  the  true  Sun  of 
 Righteousness,  to  behold  himself,  to  avoid  every 
 kind  of  shameful  conduct.  The  sum  of  the  whole 
 amounts  to  this  :  "  Since  a  proper  season,  as  we  well 
 
TO    THE    ROMANS.  529 
 
 know,  has  now  arrived  for  our  rising  from  sleep,  let 
 us  cast  away  every  thing  pertaining  to  the  night ;  let 
 us  shake  off  all  the  works  of  darkness,  because  dark- 
 ness itself  is  already  dispersed  ;  and,  devoting  our- 
 selves to  the  works  of  light,  let  us  walk  as  we  ought 
 to  do  in  the  day."     The  intervening  part  of  the  sen- 
 tence, for  now  is  our  salvation  nearer  than  when  we 
 believed,  ought  to  be  enclosed  in  a  parenthesis.     As 
 this  is  an  allegory,  we  will  carefully  examine  the 
 meaning  of  each  part.     Paul  means,  by  7iight,  igno- 
 rance of  God ;   and  all,  who  are  kept  in  it,  wander, 
 and  sleep  as  in  the  night ;  for  unbelievers  suffer  from 
 blindness  and  stupidity ;  and  this  last  is  indicated 
 by  sleep,  which  is  the  image,  as  the  apostle  says,  of 
 death.     The  revelation  of  divine  truth,   by  which 
 Christ,  the   Sun  of  Righteousness,  rises  upon  us,  is 
 termed  light.     Rising  means,  to  be  girt  and  prepared 
 for  the  performance  of  those  offices  of  obedience, 
 which  the  Lord  requires  from  us  believers.      Works 
 of  darkness  indicate  base  and  flagitious  actions,  be- 
 cause night,  according  to  the  apostle,  is  free  from  a 
 sense  of  shame.    The  armour  of  light  implies,  honour- 
 able, sober,  and  chaste  actions,  to  which  the  day  is 
 usually  devoted ;    and  arms   are   mentioned   rather 
 than  works,  because  we  must  serve  as  soldiers  under 
 the  Lord.    The  sentence,  and  that,  at  the  beginning, 
 must  be  read  by  itself;  for  it  depends  upon  the 
 former  doctrine,  and  means,  "  Besides  what  has  been 
 already  mentioned."     Paul  says,  the  time  is  known 
 to  the  faithful,  because  the  vocation  of  God,  and  the 
 day  of  visitation  require  newness  of  life  and  man- 
 ners, as  he  afterwards,  by  way  of  explanation,  makes 
 it  to  be  the  hour  of  rising.    The  Greek  word  for  time, 
 signifies  occasion,   or  opportunity.     For  now   is  our 
 salvation  nearer — This  passage  is  variously  tortured 
 by  interpreters.     Many  refer  the  word  believing  to 
 the  time  of  the  law  ;  as  if  Paul  had  said,  the  Jews 
 2  L 
 
530  ON  Paul's  epistle 
 
 had  believed  before  Christ  appeared,  which  I  reject 
 as  harsh  and  strained ;  and  it  would  be  absurd  to 
 restrict  a  general  doctrine  to  a  small  part  of  the 
 church.  How  few  of  the  whole  church,  to  which  he 
 wrote,  were  Jews  !  This  language  would  not  suit 
 the  Romans.  The  comparison  of  the  day  and  night, 
 in  my  opinion,  removes  this  difficulty.  The  sen- 
 tence, our  salvation  is  now  nearer  than  when  we  began 
 to  believe,  refers  to  the  time  preceding  their  faith. 
 For  since  the  adverb  admits  of  a  doubtful  significa- 
 tion, this,  as  appears  from  the  following  remarks,  is 
 a  much  more  proper  sense  of  the  passage. 
 
 The  night  is  far  spent,  the  day  is  at  hand — This  is 
 the  occasion  mentioned.  For,  although  the  faithful 
 were  not  now  received  into  the  full  light  of  day,  yet 
 he  justly  compares  our  knowledge  of  a  future  life, 
 which  shines  upon  us  by  the  gospel,  to  the  dawn  of 
 day.  For  this  day  is  not  taken,  as  in  other  places, 
 for  the  light  of  faith,  in  which  case  he  would  not 
 have  said  that  it  approached,  but  it  was  actually  pre- 
 sent, nay,  was  even  now  shining  as  in  the  midst  of 
 its  progress  ;  but  relates  to  the  happy  splendour  of  the 
 heavenly  life,  whose  commencement  is  now  disco- 
 vered by  the  gospel.  To  recapitulate  the  whole  : 
 *'  We  ought,  from  the  very  moment  when  God  begins 
 to  call  us,  to  direct  our  attention  to  the  coming  of 
 Christ,  as  from  the  first  rising  of  the  day,  we  infer 
 the  full  light  of  the  sun  to  be  at  no  great  distance." 
 He  says,  the  night  is  far  spent,  because  we  are  not 
 buried  in  thick  darkness,  as  unbelievers,  to  whom 
 not  a  single  spark  of  light  and  life  appears ;  but  the 
 hope  of  resurrection  is  placed  before  us  by  the  gos- 
 pel. Nay,  the  light  of  faith,  whence  we  obtain  a 
 knowledge  of  the  near  approach  of  the  full  splen- 
 dour of  heavenly  glory,  ought  to  rouse  our  exertions, 
 and  prevent  us  from  being  torpid  in  our  earthly 
 career.     But  a  little  after,  where  he  orders  us  to 
 
TO    THE    ROMANS.  531 
 
 walk  in  lights  as  during  the  dag,  he  does  not  continue 
 the  same  metaphor,  because  he  compares  our  present 
 state,  in  which  Christ  shines  upon  us,  to  the  day. 
 But  he  was  desirous  to  encourage  us  by  various 
 ways  ;  by  meditating,  at  one  period,  on  our  future 
 life  ;  and  reverencing,  at  another,  the  presence  of  the 
 light  of  God. 
 
 Not  in  rioting — Paul  hath  here  mentioned  three 
 kinds  of  vices,  each  of  which  he  has  distinguished  by 
 two  names,  intemperance  and  luxury,  in  our  manner  of 
 living  ;  venereal  desire  and  its  consequence,  impure 
 conduct ;  envy  ;  and  contention.  If  these  actions  are 
 attended  with  so  much  disgrace,  that  even  carnal  men 
 are  ashamed  to  perpetrate  them  in  the  presence  of 
 mankind,  we,  who  walk  in  the  light  of  God,  ought 
 to  refrain  from  them  when  we  are  withdrawn  from 
 the  sight  of  all  observers.  Although  strife  precedes 
 envying,  in  the  third  class  of  vices  mentioned  by 
 Paul,  he  undoubtedly  intended  to  teach  us  that  con- 
 tention and  dispute  flow  from  envy,  since  every  per- 
 son, anxious  to  attain  great  eminence,  feels  envy 
 towards  others.  Ambition  is  the  cause  of  both  these 
 sins. 
 
 But  put  ye  on  the  Lord  Jesus — This  metaphor, 
 taken  from  our  apparel,  which  is  calculated  either  to 
 adorn  or  disfigure  us,  frequently  occurs  in  Scripture. 
 A  dirty  and  torn  garment  disgraces  its  wearer,  while 
 a  clean  and  beautiful  one  secures  him  additional 
 regard  and  esteem.  To  put  on  Christ,  means,  our 
 being  surrounded  and  protected  in  every  part  by  the 
 virtue  of  his  Spirit,  and  thus  rendered  fit  for  the 
 performance  of  every  duty  of  holiness.  For  the 
 image  of  God,  which  is  the  only  ornament  of  the 
 soul,  is  thus  renewed  in  us.  For  Paul  regards  the 
 end  and  design  of  our  calling ;  since  God,  by  adop- 
 tion, engrafts  us  into  the  body  of  his  only-begotten 
 Son,  on  condition  that  we  renounce  our  former  man- 
 2  L  2 
 
532  ox  Paul's  epistle 
 
 ner  of  life,  and  become  new  men  in  Christ  Jesus, 
 Hence  the  apostle  says,  in  another  passage,  (Gal. 
 iii.  27,)  that  believers  fut  on  Christ  in  baptism. 
 Make  not  provision  for  the  flesh — While  we  carry 
 about  with  us  our  flesh,  we  cannot  entirely  neglect 
 it,  for  our  conversation  in  heaven  is  accompanied 
 with  our  earthly  pilgrimage.  We  must,  therefore, 
 so  take  care  of  all  things  pertaining  to  the  body  as 
 to  use  them  for  affording  help  in  our  journey,  with- 
 out making  us  lose  sight  of  our  heavenly  country. 
 Heathens  themselves  say,  "  The  demands  of  nature 
 are  few,  the  appetites  of  man  are  insatiable."  Who- 
 ever, therefore,  labours  to  gratify  the  desires  of  the 
 flesh,  must  not  only  fall  into  a  state  of  dissipation, 
 but  be  overwhelmed  in  the  very  depths  and  abyss  of 
 profligacy.  While  Paul  instructs  us  to  curb  our  de- 
 sires, he  assigns  our  want  of  contentment  with  the 
 sober  and  legitimate  use  of  what  we  possess  as  the 
 cause  of  all  intemperance.  By  merely  supplying, 
 therefore,  the  wants  and  necessities  of  our  flesh,  and 
 not  our  carnal  lusts,  we  shall  use  the  present  world 
 without  abusing  it. 
 
 CHAPTER  XIV. 
 
 1  Him  that  is  weak  in  the  faith  receive  ye,  hut  not 
 to  doubtful  disputations.  2  For  one  believeth  that 
 he  may  eat  all  things  :  another,  who  is  weak,  eateth 
 herbs.  3  Let  not  him  that  eateth  despise  him  that 
 eateth  not ;  and  let  not  him  that  eateth  not  judge 
 him  that  eateth  :  for  God  hath  received  him.  4  Who 
 art  thou  that  judgest  another  man's  servant  ?  To 
 his  own  master  he  standeth  or  falleth  :  yea,  he  shall 
 be  holden  up  ;  for  God  is  able  to  make  him  stand. 
 
TO    THE    ROMANS. 
 
 533 
 
 Him  that  is  weak — He  now  passes  on  to  a  precept, 
 very  necessary  for  the  instruction  of  the  church, 
 that  such  as  have  made  greater  progress  in  Christian 
 doctrine  should  suit  themselves  to  the  more  ignorant, 
 and  bestow  all  their  own  strength  for  supporting  the 
 weakness  of  the  inexperienced.  For  there  are  some 
 of  God's  people  weaker  than  others,  and,  if  they  are 
 not  treated  with  great  tenderness  and  clemency,  they 
 become  dispirited,  and  are  at  length  estranged  from 
 religion.  It  is  probable  this  occurred  in  a  very 
 great  degree  in  the  first  age  of  the  gospel ;  for  the 
 churches  were  formed  by  a  mixture  of  Jews  and 
 gentiles,  some  of  whom  had  been  so  long  accustomed 
 to  observe  the  ritual  of  the  law  of  Moses,  and 
 instructed  in  it  from  their  infancy,  as  not  easily  to 
 relinquish  an  adherence  to  its  ceremonies.  The  rest, 
 who  had  never  been  taught  it,  avoided  the  unaccus- 
 tomed yoke.  But  since  men  are  readily  inclined, 
 from  a  variety  of  opinions,  to  involve  themselves  in 
 disputes  and  controversies,  the  apostle  shows  how 
 men  of  such  various  sentiments  may  continue  in  the 
 church  without  disagreement.  He  orders  it  as  the 
 best  method,  for  the  more  strong  to  labour  in  assist- 
 ing the  weak,  and  for  such  as  have  made  greater 
 progress  to  bear  with  the  ignorant.  For  God  does 
 not  confer  on  us  greater  strength  than  others  for 
 enabling  us  to  oppress  the  weak,  nor  is  it  the  duty 
 of  Christian  wisdom  to  become  insolent  beyond 
 measure,  and  to  despise  others.  In  this  way,  there- 
 fore, he  directs  his  conversation  to  such  as  have  ac- 
 quired more  skill,  experience,  and  firmness,  who  are 
 more  powerfully  obligated  to  assist  their  neighbours, 
 on  account  of  their  enjoying  greater  degrees  of  grace. 
 Not  to  doubtful  disputations — A  word  is  wanting  to 
 complete  the  sense,  which  can  signify  nothing  else, 
 than  that  the  weak  should  not  be  harassed  with 
 troublesome  disputes.     We  ought  to  keep  in  mind 
 
534  ON  Paul's  epistle 
 
 the  hypothesis  now  under  the  consideration  of  the 
 apostle ;  for,  since  many  of  the  Jews  still  adhered  to 
 the  shadows  of  the  law,  he  confesses  they  were  faulty 
 in  doing  so,  but  requires  pardon  to  be  shown  them 
 for  a  short  time,  because,  by  pressing  them  with  more 
 severity,  their  faith  would  only  be  undermined.  He 
 denominates  those  disputations  doubtful,  which  dis- 
 turb the  mind,  not  yet  sufficiently  settled,  or  involve 
 it  in  doubts.  We  may,  however,  extend  this  farther, 
 namely,  to  all  the  thorny,  slippery,  crabbed  ques- 
 tions, which  disquiet  and  disturb  weak  consciences 
 without  edification.  We  must,  therefore,  consider 
 what  questions  each  is  able  to  receive,  and  suit  our 
 doctrines  to  their  capacities. 
 
 For  one  believes — I  do  not  understand  what  Eras- 
 mus has  followed  in  the  various  reading  he  has  used, 
 for  the  sentence,  which  is  entire  in  the  original,  is 
 mutilated  by  his  translation ;  and  instead  of  using 
 the  relative  article,  he  improperly  adopts  the  follow- 
 ing version,  ''Another  indeed  believes."  There  is 
 nothing  harsh  or  strained  in  taking  the  infinitive  for 
 the  imperative,  as  Paul  frequently  adopts  this  struc- 
 ture. He  calls  those  believers,  who  are  fully  per- 
 suaded in  their  conscience,  and  allows  them  an  in- 
 different use  of  every  thing.  The  weak,  however, 
 only  eats  herbs,  and  abstains  from  the  use  of  such 
 articles  of  food  as  he  considers  to  be  prohibited.  If 
 the  common  reading  is  more  approved,  the  meaning 
 will  be,  that  it  is  unfair  for  him,  who  freely  eats  all 
 things,  to  try  such  as  are  tender  and  weak  by  the 
 same  rule.  For  it  is  absurd  to  understand,  by  weak, 
 those  who  are  sick. 
 
 Let  not  him  that  eateth — The  apostle  meets  both 
 these  defects  in  a  prudent  and  appropriate  manner. 
 The  defect  of  such  as  are  more  strong  in  the  faith 
 consists  in  their  despising,  nay,  even  ridiculing 
 those,   who  are   entangled  by  vain  scruples  as   too 
 
TO    THE    ROMANS.  535 
 
 superstitious.  The  scrupulous,  on  the  contrary,  can 
 scarcely  avoid  drawing  hasty  inferences,  and  are  dis- 
 posed to  condemn  what  they  do  not  fully  under- 
 stand, and  to  consider  every  thing  improper,  which 
 is  not  done  according  to  their  own  view  of  the  sub- 
 ject. He  warns  the  former  to  avoid  contempt  of 
 their  brethren,  and  the  latter  not  to  indulge  in  too 
 much  niceness  and  scrupulosity.  The  reason  which 
 he  assigns,  since  it  suits  both  classes  of  believers, 
 applies  to  each  member  of  the  sentence.  "  Since  you 
 behold,"  says  Paul,  "a  human  being  enlightened  by 
 the  knowledge  of  God,  you  have  sufficient  proof  of 
 his  being  received  by  the  Lord ;  and  you  reject,  by 
 despising  or  condemning  such  a  character,  one  whom 
 God  has  embraced." 
 
 Who  are  you — As  you  would  act  in  an  uncivil, 
 nay,  in  a  proud  manner,  by  wishing  to  compel  ano- 
 ther man's  servant  to  obey  your  laws,  and  to  regu- 
 late all  his  conduct  according  to  the  rule  and  stand- 
 ard of  your  own  will ;  so  you  act  with  too  great 
 presumption  by  condemning  any  thing  in  a  servant 
 of  God,  because  it  does  not  afford  you  pleasure. 
 For  it  is  not  your  duty  to  prescribe  what  conduct 
 he  ought  to  pursue,  and  what  to  avoid,  nor  is  it 
 necessary  for  him  to  live  according  to  a  law,  which 
 you  prescribe.  We  are  not  entitled  to  judge  either 
 of  his  character  or  conduct.  We  ought,  in  judging 
 of  a  man's  character,  to  leave  him,  whatever  he  is,  to 
 the  will  of  God.  His  conduct  must  be  examined 
 by  the  word  of  God,  and  not  by  the  standard  of  our 
 own  opinion.  The  judgment  formed  by  the  word  of 
 God,  is  neither  another's,  nor  man's.  Paul  intends, 
 in  this  passage,  to  prevent  us  from  falling  into  all 
 rashness  in  forming  our  opinions,  which  those  neces- 
 sarily do,  who  dare  pronounce  judgment  without  the 
 word  of  God.  To  his  own  master  he  standeth  or  fall- 
 eth — It  is  properly  the  power  of  God  to  disappove 
 
536  ON  Paul's  epistle 
 
 or  to  applaud  the  conduct  of  his  servant ;  all,  there- 
 fore, who  attempt  to  assume  this  power  to  them- 
 selves, act  unjustly  towards  the  Lord.  By  adding, 
 hut  he  will  stand,  he  not  only  orders  us  to  refrain 
 from  condemning,  but  exhorts  to  clemency  and  hu- 
 manity, that  we  may  always  entertain  good  hopes  of 
 him,  in  whom  we  behold  any  thing  of  the  divine 
 character ;  because  the  Lord  has  given  us  cause  to 
 hope,  that  he  will  fully  confirm  and  lead  on  to  per- 
 fection those,  in  whom  he  has  begun  the  work  of  his 
 grace.  For  he  does  not  argue  simply  from  the 
 power  of  God,  as  if  he  had  said,  God  can  do  it  if  he 
 chooses  ;  but  he  unites,  according  to  Scripture,  God's 
 will  with  his  power.  Nor  does  he  determine,  in 
 this  passage,  the  necessity  of  their  continuing,  as  if 
 those  cannot  fail  abiding  to  the  end,  whom  God 
 hath  once  raised  up  ;  but  he  only  exhorts  and  in- 
 structs us  to  entertain  good  hopes,  and  to  let  our 
 judgments  incline  to  that  side,  as  he  also  teaches  in 
 another  part  of  his  epistles,  Phil.  i.  6.  "  He  who 
 hath  begun  a  good  work  will  finish  it  unto  the  end." 
 To  conclude,  Paul  shows  how  the  judgments  of 
 those  incline,  in  whom  love  is  strong,  lively,  and 
 vigorous. 
 
 5  One  man  esteemeth  one  day  above  another: 
 another  esteemeth  every  day  alike.  Let  every  man 
 be  fully  persuaded  in  his  owti  mind.  6  He  that 
 regardeth  the  day,  regardeth  it  unto  the  Lord  ;  and  he 
 that  regardeth  not  the  day,  to  the  Lord  he  doth  not 
 regard  it.  He  that  eateth,  eateth  to  the  Lord,  for  he 
 giveth  God  thanks  ;  and  he  that  eateth  not,  to  the 
 Lord  he  eateth  not,  and  giveth  God  thanks. 
 
 One  man  esteemeth — He  lately  spoke  of  religion 
 in  the  choice  of  meats  ;  he  now  adds  another  exam- 
 
TO    THE    ROMANS.  537 
 
 pie  with  regard  to  the  difference  of  days ;  and  each 
 of  these  was  derived  from  Judaism.  For  when  the 
 Lord  distinguishes  between  meats  in  his  law,  and 
 pronounces  some  unclean,  and  forbids  the  use  of 
 them  ;  when  he  also  appoints  certain  festival  and 
 solemn  days,  and  commands  them  to  be  observed ; 
 the  Jews,  who  had  from  their  infancy  been  instructed 
 in  the  doctrine  of  the  law,  could  not  lay  aside  that 
 reverence  for  days,  which  they  had  conceived  from 
 the  beginning,  and  to  which  they  had  been  accus- 
 tomed during  the  whole  course  of  their  lives,  and 
 they  dared  not  touch  meats  which  had  been  detested 
 for  so  long  a  period.  It  was  a  part  of  their  weak- 
 ness to  be  imbued  with  these  opinions ;  for  had  they 
 clearly  and  certainly  understood  the  nature  of  Chris- 
 tian liberty,  they  would  have  formed  different  opinions. 
 It  was  the  duty  of  piety  to  refrain  from  that  conduct 
 which  they  considered  unlawful,  as  an  attempt  to  do 
 any  thing,  which  was  opposed  to  their  own  con- 
 science, would  have  proceeded  from  rashness  and 
 contempt.  The  apostle,  in  this  instance,  adopts  a 
 wise  moderation,  when  he  orders  every  one  to  be 
 fixed  and  determined  in  his  plan ;  meaning,  that 
 Christians  ought  to  study  obedience  with  so  much 
 care  as  to  do  nothing  which  they  do  not  think,  or 
 rather  are  sure  will  please  God.  And  this  principle 
 of  good  living  ought  to  be  undoubtedly  fixed  in  our 
 minds,  to  depend  and  rest  upon  the  will  and  nod  of 
 God,  and  not  to  allow  ourselves  to  move  a  finger 
 with  a  doubtful  or  vacillating  mind;  for  rashness 
 will  immediately  proceed,  with  rapid  strides,  to  ob- 
 stinacy, when  we  dare  advance  one  step  farther  than 
 we  are  permitted  according  to  the  conviction  of  our 
 ov,'n  conscience.  Should  the  unceasing  perplexity 
 of  error,  and  the  impossibility,  on  that  account,  of 
 weak  persons  enjoying  that  certainty,  which  Paul 
 requires,    be   objected,   an  answer  is  easily  ready, 
 
p38  ON  Paul's  epistle 
 
 since  such  characters  will  be  pardoned,  provided 
 they  keep  themselves  within  their  own  prescribed 
 bounds.  For  Paul  was  desirous  merely  to  restrain 
 that  immoderate  license,  by  the  practice  of  which 
 many  thrust  themselves,  as  it  were  by  chance,  into 
 a  doubtful  and  irregular  course  of  actions.  Paul, 
 therefore,  requires  us  to  choose  the  will  of  God, 
 which  is  to  preside  as  the  regulator  and  governor  of 
 all  our  conduct. 
 
 He  that  regardeth  the  day,  to  the  Lord  he  regardeth 
 it — Since  Paul  was  fully  and  certainly  convinced 
 that  the  observance  of  days  proceeds  from  an  igno- 
 rance of  Christ,  we  cannot  believe  he  would  have 
 given  his  entire  and  unqualified  support  of  such  a 
 corruption  ;  and  yet  the  words  seem  to  imply  that  no 
 offence  is  committed  by  the  observer  of  days,  for 
 God  can  accept  nothing  but  what  is  good.  It  is 
 necessary,  therefore,  to  distinguish  between  the  opi- 
 nion entertained  by  any  one  concerning  the  days  to 
 be  observed,  and  the  observance  by  which  he  binds 
 himself.  The  opinion  of  the  Jewish  converts  is 
 superstitious,  for  Paul  grants  this  by  condemning 
 it  under  the  name  weakness,  and  he  will  do  it 
 again  soon  in  a  more  open  manner.  But  God 
 approves  of  the  person,  influenced  by  this  supersti- 
 tion, who  does  not  dare  to  violate  the  solemnity  of 
 the  day,  because  a  doubtful  conscience  has  not  cou- 
 rage to  undertake  any  thing  against  conviction. 
 For  what  could  a  Jew  do,  who  had  not  yet  made 
 such  a  progress  as  to  be  freed  from  the  religious  ob- 
 servance of  days  ?  The  observance  of  days  is  com- 
 mended in  the  word  of  the  Lord,  whose  authority  he 
 grants.  The  necessity  of  observance  is  imposed  by 
 the  law,  and  he  does  not  yet  perceive  its  abrogation. 
 Nothing  remains,  therefore,  but  to  wait  for  a  more 
 extended  revelation,  to  confine  himself  within  the 
 bounds  of  his  capacity,  and  not  to  enjoy  the  benefit 
 
TO    THE    ROMANS.  5,39 
 
 of  liberty  before  he  has  embraced  it  by  faith.  The 
 same  opinion  must  be  formed  of  him,  who  refrains 
 from  unclean  meats.  Should  he  eat  in  such  a  state 
 of  doubt  and  perplexity,  he  would  not  receive  it  as  a 
 benefit  from  the  hand  of  God,  but  lay  his  hands  on 
 things  forbidden.  Let  him,  therefore,  use  other 
 things  which  he  considers  to  be  allowed,  and  follow 
 the  measure  of  his  own  understanding.  He  will 
 thus  thank  the  Lord,  which  he  could  not  do  were  he 
 not  fully  convinced  that  he  was  fed  and  supported 
 by  the  kindness  of  God.  He  is  not  to  be  despised 
 on  this  account,  as  if  he  gave  offence  to  the  Lord  by 
 such  sobriety  and  pious  timidity.  Nor  is  there  any 
 absurdity  in  saying,  the  modesty  of  a  weak  man  is 
 approved  of  God,  not  because  he  deserves  approba- 
 tion, but  by  the  indulgence  of  his  heavenly  Father. 
 But  because  he  lately  required  certainty  and  convic- 
 tion of  mind,  that  no  one  might  rashly,  and  of  his 
 own  will,  undertake  the  observance  of  any  particu- 
 lar line  of  conduct  with  respect  to  days,  or  meats, 
 we  ought  to  consider  whether^the  apostle  does  not 
 rather  exhort  than  affirm  in  this  passage  ;  for  the 
 following  sense  agrees  better  with  the  context :  "  Let 
 every  one  be  fully  convinced  of  the  reason  of  his 
 actions,  for  he  must  give  an  account  before  the  divine 
 tribunal  ;  since,  both  in  eating  and  refraining  from 
 food,  he  must  have  a  regard  to  the  sovereign  Giver 
 of  all  blessings."  Certainly  nothing  is  better  calcu- 
 lated to  restrain  an  improper  freedom  in  judging,  or 
 to  correct  superstition,  than  to  be  cited  before  the 
 tribunal  of  God  ;  and,  on  this  ground,  Paul  wisely 
 proposes  to  every  individual  to  appear  before  that 
 Judge,  to  the  will  and  beck  of  whom  he  may  refer 
 all  his  actions.  Nor  is  this  view  opposed  by  the 
 apostle  addressing  them  in  the  affirmative ;  for  he 
 immediately  subjoins,  no  one  lives  to  himself,  and  no 
 one  dies  to  himself;  where  he  does  not  state  what 
 men  may  do,  but  commands  what  line  of  conduct 
 
540  ON  Paul's  epistle 
 
 they  ought  to  pursue.  For  he  says  that  we  then 
 practise  abstinence,  and  live  to  the  Lord,  when  we 
 give  him  thanks.  Our  use  of  meats,  therefore,  and 
 our  abstinence  from  them,  without  thanksgiving,  is 
 impure.  We,  and  all  our  actions,  can  be  sanctified 
 by  calling  on  the  name  of  God  alone. 
 
 7  For  none  of  us  liveth  to  himself,  and  no  man 
 dieth  to  himself.  8  For  whether  we  live,  we  live 
 unto  the  Lord  ;  and  whether  we  die,  we  die  unto  the 
 Lord  :  whether  we  live,  therefore,  or  die,  we  are  the 
 Lord's.  9  For  to  this  end  Christ  both  died,  and 
 rose,  and  revived,  that  he  might  be  Lord  both  of  the 
 dead  and  living.  ^ 
 
 For  none  of  us — He  now  confirms  his  former  opi- 
 nion, by  reasoning  from  a  whole  to  a  part :  namely, 
 we  need  not  wonder  if  the  particular  actions  of  our 
 life  ought  to  have  respect  to  the  Lord,  since  it  ought 
 to  be  wholly  devoted  to  his  glory.  For  the  life  of 
 a  Christian  is  then  conducted  in  a  proper  manner, 
 when  the  whole  scope  of  his  actions  is  regulated  by 
 the  will  of  God.  But,  if  all  your  actions  ought  to 
 be  referred  to  his  will,  it  is  altogether  impious  to 
 attempt  any  thing,  which  you  consider  to  be  dis- 
 pleasing to  him,  nay,  which  you  are  not  fully  per- 
 suaded to  be  calculated  to  afford  him  pleasure.  To 
 live  to  the  Lord,  does  not  signify,  as  in  chapter  vi.  8, 
 to  be  quickened  by  his  Spirit,  but  to  guide  our 
 conduct  according  to  the  will,  pleasure,  nod,  and 
 command  of  the  Lord,  and  to  order  and  regulate  all 
 things  to  his  glory.  Nor  are  we  only  to  live,  but 
 die  to  the  Lord ;  both  our  life  and  death  are  to  be 
 surrendered  to  his  will,  and  he  adds  the  best  of  all 
 reasons,  because  whether  we  live  or  die,  we  are  the 
 Lord's ;  whence  it  follows,  that  he  has  power  equally 
 over  our  life  and  death.     The  use  of  this  doctrine  is 
 
TO    THE    ROMANS.  541 
 
 extensive,  for  God's  power  is  thus  claimed  over  life 
 and  death,  that  the  condition  of  every  individual 
 may  be  endured  as  a  yoke  imposed  by  the  Disposer 
 of  all  events  ;  for  it  is  right  for  him  to  assign  every 
 one  his  station  and  course.  And  we  are  not  only 
 in  this  way  forbidden  to  attempt  any  thing  hastily 
 without  a  command  from  God  ;  but  patience  is  com- 
 manded us  in  all  our  troubles  and  inconveniences. 
 If  the  flesh,  therefore,  at  any  time  starts  back  from 
 adversity,  let  us  remember  that  a  man,  who  is  not 
 free,  and  master  of  himself,  perverts  all  law  and 
 order,  if  he  does  not  depend  upon  the  will,  nod,  and 
 pleasure  of  his  God.  A  rule  of  life  and  death  is  thus 
 afforded  us  ;  for  if  the  Lord  lengthens  our  life  in  the 
 midst  of  continued  troubles,  uneasiness,  and  weari- 
 ness, we  ought  not  to  desire  to  depart  before  our 
 time  ;  and  should  he  suddenly  recall  us  in  the  very 
 flower  of  our  age,  we  ought  to  be  invariably  ready 
 and  equipped  for  our  departure. 
 
 For  to  this  end  Christ  both  died — This  afibrds  a 
 confirmation  of  the  reason  just  assigned,  with  a  view 
 to  prove  that  we  must  both  live  and  die  to  the  Lord; 
 for  he  had  said,  we  are  in  the  power  of  Christ,  whe- 
 ther we  live  or  die.  He  now  shows  how  deservedly 
 Christ  claims  for  himself  this  power  over  us,  having 
 purchased  it  for  so  great  a  price.  For  by  undergo- 
 ing death  for  our  salvation,  he  acquired  a  dominion 
 for  himself,  which  could  not  be  dissolved  by  death  ; 
 and  by  rising,  he  had  a  claim  upon  all  our  life  as 
 his  property ;  by  his  death,  therefore,  and  resurrec- 
 tion, he  has  merited  that  we  should  serve  to  the 
 glory  of  his  name  both  in  death  and  life.  The  pas- 
 sage, he  rose  and  revived  again,  signifies,  that  a  new 
 state  of  life  had  been  procured  for  him  by  his  resur- 
 rection. Because  the  life  he  now  enjoys  is  not  sub- 
 ject to  change,  his  power  and  dominion  over  us  are 
 also  eternal. 
 
542  ON  Paul's  epistle 
 
 10  But  why  dost  thou  judge  thy  brother  ?  or  why 
 dost  thou  set  at  nought  thy  brother  ?  for  we  shall 
 all  stand  before  the  judgment- seat  of  Christ.  11 
 For  it  is  written,  As  I  live,  saith  the  Lord,  every 
 knee  shall  bow  to  me,  and  every  tongue  shall  con- 
 fess to  God.  12  So  then  every  one  of  us  shall  give 
 account  of  himself  to  God.  13  Let  us  not  therefore 
 judge  one  another  any  more :  but  judge  this  rather, 
 that  no  man  put  a  stumblingblock  or  an  occasion  to 
 fall  in  his  brother's  way. 
 
 But  why  dost  thou — -Paul,  after  devoting  the  life 
 and  death  of  us  all  to  Christ,  passes  on  to  mention 
 the  judgment  conferred  upon  Christ  by  the  Father 
 with  the  dominion  of  earth  and  heaven.     Hence  he 
 infers   the  unreasonable   character  of  such  boldness 
 as  usurps  to  itself  the  judgment  of  a  brother,  since, 
 by  this  liberty,  Christ  the  Lord  is  deprived  of  the 
 power,  which  he  alone  hath  received  from  the  Father. 
 But,  by  the  very  name  of  brother,  he  particularly 
 restrains  all  inordinate  desire  for  passing  judgment. 
 For  if  the  Lord  hath  determined  that  we  should  have 
 a  mutual  right  to  brotherly  society,  it  is  our  duty  to 
 preserve  our  equality  inviolate  ;  and  every  one,  there- 
 fore, assuming  to  himself  the  character  of  a  judge, 
 will  act  an  unreasonable  part.     He  then  recalls  our 
 attention  to  the  only  Judge,  from  whose  tribunal 
 none  has  a  power  to  escape,  much  less  to  seize  upon 
 his   authority.     For  a  Christian  to   take    to  him- 
 self the  liberty  of  judging  the  conscience  of  a  bro- 
 ther would  be  as  strong  a  proof  of  absurdity,  as  if  a 
 criminal,  who  ought  to  lie  prostrate  at  the  footstool 
 of  his  judge,  should  seize  upon  his  tribunal.    Such  is 
 nearly  the  argument  of  James,  (chapter  iv.  11,  12,) 
 "  He  who  judges  a  brother,  judges  the  law,  and  is  not 
 
TO    THE    ROMANS.  543 
 
 an  observer  of  the  law,  but  a  judge ;  while,  on  the 
 contrary,  he  says,  there  is  one  lawgiver,  who  can  both 
 save  and  destroy."  The  word,  tribunal,  means,  the 
 power  which  Christ  possesses  of  being  judge,  as  the 
 voice  of  the  archangel,  by  which  we  shall  be  sum- 
 moned, is  named,  in  another  place,  (1  Thess.  iv.  16,) 
 the  trump,  for  he  will  strike  the  minds  and  ears  of 
 all  by  his  own  awful  sound. 
 
 For  it  is  written,  As  I  live — The  apostle  appears 
 to  me  to  have  cited  this  testimony,  (Isa.  xlv.  23,)  not 
 so  much  for  the  purpose  of  proving  his  opinion  con- 
 cerning the  judgment  of  Christ,  which  was  undoubt- 
 edly maintained  among  all  Christians,  as  to  show 
 that  all  must  expect  it  with  humility  and  submis- 
 sion. Such,  evidently,  is  the  sense  of  the  passage. 
 His  words,  therefore,  in  the  first  place,  prove  that 
 the  judgment  of  the  whole  human  race  is  in  the 
 power  of  Christ  alone  :  he,  secondly,  here  demon- 
 strates, from  the  expressions  of  the  prophet,  that  all 
 flesh  ought  to  be  humbled  in  expectation  of  such  a 
 glorious  judgment ;  and  this  is  signified  by  every 
 knee  bowing  doivn  to  his  majesty.  Although  the 
 Lord,  in  this  passage  of  the  prophet,  predicts  in  ge- 
 neral that  his  glory  will  be  distinguished  among  all 
 nations,  and  his  own  majesty  shine  forth  in  every 
 part  of  the  world  with  splendour,  which  was  con- 
 cealed at  that  period,  as  in  some  obscure  corner  of  the 
 earth,  among  a  very  small  number  of  people  ;  yet, 
 if  we  take  a  narrower  view  of  the  subject,  it  is 
 evident  this  prophecy  is  neither  fulfilled  now,  nor 
 ever  has  been,  nor  can  any  hopes  be  entertained  of 
 its  future  completion.  God  reigns,  at  this  time,  in 
 the  world  only  by  his  gospel;  nor  is  his  majesty 
 duly  honoured  in  any  other  way  than  when  it  is 
 made  known  to  us  in  his  word.  The  word  of  God 
 always  had  its  enemies,  by  whom  it  was  obstinately 
 opposed ;  and  its  despisers,  who  mocked  at  it  as  a 
 
544  ON  Paul's  epistle 
 
 mere  fable,  and  a  subject  fit  only  for  ridicule.  Many 
 characters  of  this  description  exist  at  the  present 
 time,  and  will  continue  through  all  ages.  Hence,  it 
 is  evident,  this  prediction  commences  indeed  in  the 
 present  life,  but  its  completion  cannot  take  place 
 until  the  day  of  the  last  resurrection  shall  have 
 shone  forth,  and  Christ's  enemies  become  his  foot- 
 stool, when  the  Lord  shall  have  taken  his  seat  for 
 judgment,  and  on  this  account  it  is  properly  applied 
 to  Christ's  tribunal.  It  is  also  a  remarkable  pas- 
 sage for  confirming  our  faith  in  the  eternal  divinity 
 of  Christ.  For  God  speaks  in  this  passage,  nay, 
 the  very  God,  who  has  declared,  "  My  glory 
 will  I  not  give  to  another."  (Isa.  xlii.  8.)  Now,  if 
 that  is  completed  in  Christ,  which  God  there  claims 
 for  himself  alone,  the  Deity,  without  doubt,  mani- 
 fests itself  in  Christ.  The  truth,  indeed,  of  this 
 prophecy  openly  appeared  at  that  period,  when 
 Christ  collected  for  himself  a  people  from  the  whole 
 world,  and  reduced  it  under  the  obedience  of  his 
 gospel,  and  the  worship  of  his  name.  Paul,  also, 
 had  this  text  in  his  mind,  (Phil.  ii.  9,)  when  he 
 says,  "  that  God  had  given  his  Christ  a  name,  at 
 which  every  knee  should  bow."  This  will  be  fully 
 manifested,  when  he  shall  have  ascended  his  tribunal 
 to  judge  both  the  quick  and  dead,  since  all  judgment 
 in  heaven  and  earth  has  been  given  him  by  the 
 Father.  The  words  of  the  prophet  are,  "  Every 
 tongue  shall  swear  to  me;"  but,  since  an  oath  is  a 
 kind  of  divine  worship,  the  language  of  Paul  in  this 
 verse,  every  tongue  shall  confess  to  God,  conveys  the 
 same  meaning.  For  the  Lord  intended  merely  to 
 affirm,  that  all  men  would  not  only  acknowledge  his 
 name,  but  confess  their  obedience  to  him,  both  by 
 their  mouth  and  the  external  gesture  of  their  body  ; 
 namely,  the  bending  of  their  knee  to  his  authority. 
 So  then  every  one  of  us — This  conclusion  recalls 
 
TO    THE    ROMANS.  545 
 
 US  to  humility  and  submission,  from  which  also  he 
 immediately  draws  the  inference,  Let  us  not,  there- 
 fore, judge  one  another  any  more ;  for  we  are  not  al- 
 lowed to  usurp  the  office  of  judge,  who  are  necessa- 
 rily obligated  to  undergo  the  divine  judgment,  and 
 give  an  account  of  our  conduct.  For  the  apostle 
 indirectly  points  out  such  malignant  censurers  as 
 exert  all  their  wit  and  talents  in  discovering  some- 
 thing in  the  life  and  conversation  of  their  brethren, 
 which  they  may  censure.  He  orders  them,  therefore, 
 to  adopt  every  cautious  measure  and  plan,  because, 
 by  their  neglect,  they  frequently  cast  their  brethren 
 over  some  dreadful  precipice,  or  drive  them  against 
 some  stumblingblock,  by  which  they  fall. 
 
 14  I  know,  and  am  persuaded  by  the  Lord  Jesus, 
 that  there  is  nothing  unclean  of  itself :  but  to  him 
 that  esteemeth  any  thing  to  be  unclean,  to  him  it  is 
 unclean.  15  But  if  thy  brother  be  grieved  with  thy 
 meat,  now  walkest  thou  not  charitably.  Destroy 
 not  him  with  thy  meat  for  whom  Christ  died.  16 
 Let  not  then  your  good  be  evil  spoken  of:  17  For 
 the  kingdom  of  God  is  not  meat  and  drink;  but 
 righteousness,  and  peace,  and  joy  in  the  Holy 
 Ghost.  18  For  he  that  in  these  things  serve th 
 Christ,  is  acceptable  to  God,  and  approved  of  men. 
 
 /  know — To  prevent  the  objection  of  those  Chris- 
 tians, whose  progress  in  the  gospel  of  Christ  was  so 
 great  that  they  made  no  distinction  in  meats,  Paul 
 just  proves  what  opinion  must  be  formed  of  meats, 
 considered  in  themselves  ;  and  then  subjoins  the  sin 
 attending  the  circumstance  of  their  use.  He  de- 
 clares, therefore,  that  no  meat  is  impure  to  a  right 
 and  pure  conscience,  and  the  only  impediments  to 
 2  M 
 
546  ON  Paul's  epistle 
 
 our  making  a  pure  use  of  meats  are  ignorance  and 
 error  ;  for,  if  any  one  imagines  meat  to  be  unclean, 
 he  cannot  use  it  freely.  He  soon  after  adds,  we 
 must  not  only  have  respect  to  the  kind  of  food  itself, 
 but  to  our  brethren  also,  before  whom  we  eat.  For 
 we  ought  not  to  consider  the  use  of  God's  blessings 
 to  be  so  indifferent,  as  not  to  be  subject  to  the  law  of 
 Christian  love.  The  meaning  of  the  apostle  is  the 
 following :  "  I  know  all  meats  to  be  clean,  and,  on 
 this  account,  leave  them  to  your  own  free  choice. 
 I  allow  your  conscience  to  be  disengaged  from  all 
 scruples  on  this  head,  and  I  do  not  exclude  you 
 simply  from  the  use  of  the  meats  themselves  ;  but  I 
 wish,  while  you  dismiss  from  your  thought  the  mere 
 food,  that  you  should  not  neglect  your  neighbour." 
 The  word,  unclean,  means  profane,  which  is  promis- 
 cuously used  by  the  impious,  in  opposition  to  those, 
 which  are  peculiarly  sanctified  for  the  use  of  a  faith- 
 ful people.  He  says  that  he  Jcnows,  and  is  fully 
 and  undoubtedly  persuaded  of  the  cleanness  and 
 purity  of  all  food.  The  apostle  adds,  in  the  Lord 
 Jesus,  because  his  kindness  and  grace  is  the  cause 
 why  all  creatures  are  blessed  to  us  by  the  Lord, 
 which  were  otherwise  cursed  in  Adam.  He  was, 
 however,  desirous,  at  the  same  time,  to  oppose  the 
 liberty  granted  by  Christ  to  the  slavery  of  the  law, 
 that  believers  might  not  consider  themselves  bound 
 to  an  observance  from  which  they  had  been  delivered 
 by  Christ.  His  exception  shows,  that  nothing  is  so 
 pure  as  not  to  be  contaminated  by  a  corrupt  con- 
 science, for  all  our  food  and  enjoyments  are  sancti- 
 fied by  faith  alone,  and  true  piety.  Unbelievers  are 
 inwardly  polluted,  and  infect  every  thing  by  their 
 unhallowed  touch.  (Tit.  i.  15.) 
 
 But  if  thy  brother  be  grieved  with  thy  meat — Paul 
 now  points  out  the  three  various  ways  by  which  a 
 brother  may  be  offended  by  our  use  of  food,  and 
 
TO    THE    ROMANS.  547 
 
 temporal  enjoyments,  ^^ove,  in  the  first  place,  is 
 violated,  if  our  brother  is  grieved  for  so  slight  a 
 cause  ;  for  it  is  contrary  to  love  to  be  the  means  of 
 plunging  any  one  in  sorrow.  In  the  second  place, 
 the  value  of  the  blood  of  Christ  is  neglected  by 
 wounding  a  weak  conscience  ;  for  the  most  con- 
 temptible of  the  brethren  is  redeemed  by  the  blood 
 of  Jesus  ;  and  nothing  can  be  more  disgraceful  than 
 to  destroy  a  brother  for  the  mere  gratification  of  the 
 appetite.  Surely  we  are,  in  a  dishonourable  man- 
 ner, too  much  devoted  to  our  animal  gratifications, 
 if  we  prefer  food,  which  in  itself  is  so  very  worth- 
 less, to  Christ  our  Redeemer.  The  Jhird. reason  is, 
 that,  if  our  Saviour  has  purchased  a  valuable  liberty 
 for  us,  we  ought  to  use  every  exertion  in  our  power 
 to  prevent  our  Christian  freedom  from  being  justly 
 blamed,  and  evil  spoken  of  by  our  fellow-men  ;  and 
 this  always  takes  place  when  we  improperly  abuse 
 the  gifts  of  the  Source  of  all  blessings.  These  rea- 
 sons are  sufiicient  to  make  us  avoid  ofi'ending,  in  a 
 rash  manner,  our  brethren,  by  improperly  indulging 
 our  liberty. 
 
 For  the  kingdom  of  God — Paul  now,  on  the  other 
 hand,  informs  us  that  we  may  without  loss  abstain 
 from  the  use  of  our  liberty,  since  the  kingdom  of 
 God  does  not  consist  in  these  things.  For  it  is  our 
 bounden  duty  never  to  omit  the  performance  of  those 
 duties,  wliich  are  calculated  to  raise  and  preserve  the 
 kingdom  of  God,  whatever  offences  may  result  from 
 so  determined  and  noble  a  conduct.  Those  dis- 
 turbers of  the  peace  of  the  church  cannot  be  tole- 
 rated, who  might  forbear  from  the  use  of  meat  for 
 the  sake  of  love  to  their  weak  brethren,  without 
 dishonouring  God,  inflicting  any  injury  on  Christ's 
 kingdom,  or  offending  against  the  laws  of  genuine 
 piety.  Paul  uses  the  very  same  arguments  in  the 
 first  Epistle  to  the  Corinthians  vi.  13,  "  Meats  for 
 2  M  2 
 
548  ON    PAUL  S    EPISTLE 
 
 the  belly,  and  the  belly  for  meats  ;  but  God  shall 
 destroy  both  it  and  them."  1  Cor.  viii.  8,  "  Meat 
 commendeth  us  not  to  God  :  for  neither  if  we  eat, 
 are  we  the  better  ;  neither  if  we  eat  not,  are  we  the 
 worse."  Paul,  in  fine,  wants  to  show  that  food  and 
 drink  are  in  themselves  too  vile  and  contemptible  to 
 be  made  the  cause  of  preventing  the  course  of  the 
 gospel.  But  righteousness  and  peace — Paul  did  not 
 contrast  meat  and  drink  with  these  three  Christian 
 graces,  as  if  he  intended  to  enumerate  all  the  ex- 
 cellencies which  form  the  kingdom  of  Christ,  but 
 merely  to  show  that  its  glory  consisted  in  the  enjoy- 
 ment of  spiritual  blessings.  He  has,  however,  in 
 these  few  words,  certainly  included  the  sum  of  the 
 gospel,  namely,  our  rest  with  God  in  having  our 
 consciences  sprinkled  with  the  blood  of  the  Lamb, 
 and  possessing  true  joy  by  the  Holy  Spirit  dwelling 
 in  us  as  a  temple,  and  forming  us  to  his  glory.  The 
 possessor  of  true  and  genuine  righteousness  enjoys 
 the  highest  and  most  inestimable  blessing,  the  peace- 
 ful joy  of  conscience.  What  want  or  desire  is  felt 
 by  the  believer  who  has  peace  with  God  ?  Peace, 
 in  my  opinion,  expresses  the  manner  in  which  spi- 
 ritual joy  is  received  ;  for  in  whatever  state  of  tor- 
 pid feeling,  or  of  vain  exaltation,  the  reprobate  may 
 be  placed,  true  joy  and  cheerfulness  of  conscience 
 can  only  be  possessed  by  those  who  feel  God  to  be 
 reconciled  and  propitious  to  them  in  Christ.  Solid, 
 substantial  joy  is  the  fruit  of  this  peace.  Although 
 it  is  the  bounden  duty  of  every  believer  to  proclaim 
 the  Spirit  as  the  author  of  such  invaluable  gifts,  yet 
 Paul  intended  to  make  an  allusion  in  this  passage  to 
 the  opposition  which  exists  between  the  internal 
 joys  of  the  Spirit  and  mere  external  blessings.  We 
 may  hence  learn  that  all  blessings  pertaining  to  the 
 kingdom  of  God  may  be  enjoyed  by  us  in  the  highest 
 and  most  complete  manner  without  the  use  of  food, 
 
TO    THE    ROMANS.  549 
 
 which  is  required  only  for  the  maintenance  and  sup- 
 port of  the  body. 
 
 For  he  that  in  these  things — It  follows,  as  a  neces- 
 sary consequence,  that  the  kingdom  of  God  is  in  a 
 perfectly  vigorous  and  flourishing  state  with  respect 
 to  those  believers  who  are  accepted  of  God  and  ap- 
 proved by  men.  The  servant  of  Christ,  who  obeys 
 his  Redeemer  with  a  calm  and  placid  conscience  by 
 means  of  the  righteousness  which  is  by  faith,  com- 
 mends himself  both  to  God  and  man.  The  king- 
 dom of  God  is  complete  and  entire  in  all  its  parts, 
 where  righteousness,  peace,  and  spiritual  joy  exist, 
 and  it  therefore  does  not  consist  in  things  of  a  mere 
 bodily  nature.  The  obeyer  of  the  will  of  the  Most 
 High  must  be  necessarily  acceptable  to  the  God  of 
 love.  Men  cannot  fail  to  approve  of  the  conduct  of 
 those  who  exhibit  in  their  lives  and  conversation  a 
 clear  evidence  of  their  being  guided  by  virtue.  The 
 wicked,  it  must  be  granted,  do  not  always  spare  the 
 children  of  the  King  of  glory  ;  nay,  the  enemies  of 
 divine  truth  pour  forth,  without  the  least  cause  or 
 occasion,  the  most  opprobrious  language  against  be- 
 lievers ;  and  defame,  by  calumnies  of  their  own 
 invention,  men  of  the  most  blameless  characters. 
 Even  the  good  actions  of  the  pious  are  perverted  by 
 malignant  interpretations  into  vices.  Paul  is  here 
 speaking  concerning  the  judgment  of  sincerity  and 
 truth,  without  any  admixture  of  moroseness — with- 
 out the  least  spark  of  hatred,  and  without  the  per- 
 verse statements  of  superstition.* 
 
 *  The  justice  of  these  remarks  is  completely  exemplified 
 in  the  personal  history  of  Calvin.  He  has  been  assailed  in 
 most  instances,  without  truth  or  mercy,  by  the  highest 
 talents,  the  greatest  learning,  and  the  most  indefatigable 
 research.  The  enemies  of  the  gospel  rejoice  in  heaping  dis- 
 grace upon  his  head,  on  account  of  his  great  efforts  and  suc- 
 cess as  a  Christian :  many  of  the  adversaries  of  his  theolo- 
 
550  ON  Paul's  epistle 
 
 19  Let  us  therefore  follow  after  the  things  which 
 make  for  peace,  and  things  wheremth  one  may 
 edify  another.  20  For  meat  destroy  not  the  work 
 of  God.  All  things  indeed  are  pure  ;  but  it  is  evil 
 for  that  man  who  eateth  with  offence.  21  It  is 
 good  neither  to  eat  flesh,  nor  to  drink  wine,  nor  any 
 thing  whereby  thy  brother  stumbleth,  or  is  offended, 
 or  is  made  weak. 
 
 Let  us  therefore  follow — Paul  uses  every  effort  to 
 recall  the  attention  of  his  readers  from  the  mere 
 consideration  of  meats,  to  those  higher  and  nobler 
 attainments  wliich  ought  chiefly  to  influence,  regu- 
 late, and  direct  all  our  actions.  We  should  eat  to 
 live, — we  should  live  to  act  as  the  servants  of  the 
 Lord.  We  perform  due  obedience  to  the  Lord  of 
 heaven  and  earth,  when  we  edify  our  neighbour  by 
 benevolence,  kindness,  and  courteousness.  Nearly 
 all  the  duties  of  love  may  be  summed  up  in  har- 
 mony, union,  and  edification.  To  prevent  his  read- 
 ers from  undervaluing  these  gifts,  Paul  repeats  his 
 former  opinion,  that  corruptible  meat  is  in  itself  too 
 contemptible  to  be  made  the  cause  of  destroying  the 
 building  of  the  Lord.  For  we  may  discern  the  work 
 of  the  Lord  wherever  there  is  even  the  least  spark 
 of  piety  ;  and  the  disturbers  of  a  weak  conscience 
 by  unkindness  and  harshness  demolish  this  divine 
 structure.  Paul  unites  edification  with  peace,  be- 
 cause too  great  indulgence  and  improper  compliance 
 
 gical  sentiments  write,  as  if  arguments  were  best  answered 
 by  bespattering  the  characters  of  their  opponents  ;  and  the 
 hierarchy  of  the  Church  of  Rome  never  has,  and  never  will 
 forgive  the  deep  wounds  inflicted  by  his  writings  and  labours 
 upon  their  system  of  doctrine,  discipline,  and  ceremonies. — 
 Translator. 
 
TO    THE    ROMANS.  551 
 
 are  frequently  very  destructive.  We  ought,  there- 
 fore, never  to  lose  sight  of  the  spiritual  advance- 
 ment of  our  brother,  and  should  never  comply  with 
 any  thing  unless  we  consider  it  may  promote  his 
 growth  in  grace.  Paul  instructs  us,  1  Cor.  x.  23, 
 "  All  things  are  lawful  for  me,  but  all  things  are  not 
 expedient;"  and  he  adds  the  reason;  "  but  all 
 things  edify  not."  Paul  justly  again  impresses  the 
 opinion,  for  meat  destroy  not,  and  means  that  we 
 ought  to  use  abstinence  in  such  a  manner  as  not  to 
 injure  our  piety,  and  should  be  careful  not  to  eat 
 any  thing  which  may  prove  an  oifence  to  a  doubting 
 brother,  since  the  kingdom  of  God  does  not  consist 
 in  meats  and  drinks. 
 
 Paul  grants  by  the  expressions,  All  things  indeed 
 are  pure,  that  there  is  nothing  unclean  ;  and  the 
 passage,  hut  it  is  evil  for  that  man  who  eateth  with 
 offence,  forms  an  exception.  Our  apostle  wishes  to 
 convey  the  following  meaning  : — "  Food  is  indeed 
 good,  but  any  offence,  caused  by  its  use,  to  a  brother 
 is  evil."  Food  is  granted  to  us  that  we  may  eat 
 without  doing  any  thing  contrary  to  the  great  prin- 
 ciple of  love.  To  violate  love  in  the  use  of  meat 
 pollutes  what  was  otherwise  pure.  The  apostle 
 hence  infers  that  we  ought  to  abstain  from  every 
 thing  which  may  offend  our  brethren.  Paul,  by  the 
 words  stumble,  is  offended,  is  made  weak,  points  out 
 the  necessity  of  our  not  even  causing  our  brother  to 
 fall, — of  our  not  offending  him,  and  our,  avoiding 
 every  thing  by  which  he  might  be  made  weak.  To 
 weaken  is  less  than  to  offend,  and  to  offend,  than  to 
 fall.  The  first  takes  place  when  the  balance  of  the 
 conscience  of  a  brother  begins  to  waver  ;  the  second, 
 when  conscience  is  more  powerfully  shaken  and  dis- 
 turbed ;  the  third,  when  zeal  for  religion  is  injured, 
 and  the  affections  alienated  from  the  cause  of  Christ. 
 
552  ON  Paul's  epistle 
 
 22  Hast  thou  faith?  have  it  to  thyself  before 
 God.  Happy  is  he  that  condemneth  not  himself  in 
 that  thing  which  he  alloweth.  23  And  he  that 
 doubteth  is  damned  if  he  eat,  because  he  eateth  not 
 of  faith  :  for  whatsoever  is  not  of  faith  is  sin. 
 
 Hast  thou  faith — To  bring  the  discussion  to  an 
 end,  Paul  shows  in  what  the  excellence  of  Christian 
 liberty  consists  ;  and  the  false  boasting  of  those  is 
 made  plain  and  undoubted  who  have  not  learned  to 
 regulate  the  freedom  they  enjoy.  The  apostle  says, 
 that  our  knowledge  of  liberty  arises  from  faith,  and 
 has  properly  a  respect  to  God  :  the  possessor  of  this 
 certain  and  firm  conviction  of  mind  ought  to  rest 
 satisfied  with  the  calmness  of  his  conscience  in  the 
 presence  of  God  ;  nor  is  it  necessary  to  manifest  his 
 possession  of  this  liberty  before  his  fellow-men.  If, 
 therefore,  we  offend  our  weak  brethren  by  the  use  of 
 flesh,  we  undoubtedly  abuse  our  liberty,  because  we 
 are  not  impelled  to  adopt  such  a  line  of  conduct 
 from  any  necessity.  This  passage  is  evidently  per- 
 verted and  misunderstood  when  it  is  adduced  to  sup- 
 port the  opinion  that  a  person  may  observe  foolish 
 and  superstitious  ceremonies  without  danger,  pro- 
 vided his  conscience  is  pure  and  undisturbed  before 
 God.  The  context  clearly  confutes  such  a  miscon- 
 struction. Ceremonies  are  established  for  the  wor- 
 ship of  God,  and  are  a  part  of  our  confession.  To 
 detach  confession  from  faith  is  to  deprive  the  sun  of 
 his  heat.  Paul  merely  disputes  in  this  passage  con- 
 cerning the  unrestrained  use  of  medt  and  drink, 
 without  making  any  allusion  to  rites.  Happy  is  he 
 that  condemneth  not  himself — Paul  first  instructs  us 
 how  we  may  make  a  proper  use  of  the  gifts  of  God  ; 
 in  the  second  place,  how  great  a  barrier  ignorance 
 
TO    THE    ROMANS.  553 
 
 is,  for  the  purpose  of  preventing  us  from  urging  the 
 inexperienced  beyond  the  limits  of  their  own  weak- 
 ness. The  general  maxim,  "  Happy  is  he  who  is 
 not  accused  and  condemned  by  his  own  conscience," 
 applies  to  all  our  actions,  provided  we  examine  our 
 conduct  in  a  right  and  proper  manner.  For  many 
 contrive  and  perpetrate  the  worst  and  basest  of 
 crimes  without  any  scruple  of  conscience,  because 
 they  shut  their  eyes,  and  hurry  on  whithersoever 
 the  blind  and  furious  indulgence  of  the  fleshly  appe- 
 tites and  passions  carry  them,  without  ever  reflecting 
 upon  the  dangers  to  which  their  virtue  and  happiness 
 are  exposed.  If  we  always  make  a  broad  line  of 
 demarkation  between  the  voice  of  stupid  ignorance 
 and  of  a  sound  judgment,  that  man  may  be  pro- 
 nounced happy,  whose  conscience,  after  a  careful 
 examination  of  his  whole  conduct,  does  not  sting 
 him  from  a  view  of  his  sins,  his  errors,  or  his  crimes. 
 A  good  conscience  is  the  only  security  we  can  have 
 that  our  works  are  pleasing  to  the  Judge  of  quick 
 and  dead.  All  vain  excuses,  alleged  by  many  in 
 consequence  of  ignorance,  whose  errors  are  closely 
 entwined  and  connected  with  sloth  and  apathy,  are 
 thus  completely  set  aside  :  for  if  mere  good  inten- 
 tion, as  they  call  it,  were  sufficient,  all  self-examina- 
 tion, by  which  the  Spirit  of  God  weighs  and  values 
 the  works  and  deeds  of  men,  would  be  vain  and 
 superfluous. 
 
 And  he  that  doubteth — This  one  expression  clearly 
 points  out  the  line  of  conduct  necessary  to  be  ob- 
 served by  a  wavering  and  unsteady  mind.  Doubt 
 implies  a  restless  alternation,  suspense,  and  waver- 
 ing inclination  of  the  understanding,  between  the 
 various  deliberations  to  which  its  attention  is  di- 
 rected. Since,  therefore,  a  certainty  and  placid 
 security  of  conscience  before  God  is  the  beginning 
 of  virtue  and  of  good  works,  nothing  is  more  opposed 
 
554  ON  Paul's  epistle 
 
 to  the  approval  of  our  actions,  after  self-examina- 
 tion, than  uncertainty  and  trepidation  of  mind. 
 Happy  would  it  be  for  the  human  race  if  they 
 steadily  adopted  the  following  maxim  : — "  that  they 
 ought  to  engage  in  no  undertaking  which  they  did 
 not  certainly  know  to  be  agreeable  to  the  will  of 
 infinite  Perfection."  A  steady  adherence  to  this 
 principle  would  prevent  men  from  acting  in  so  disor- 
 derly a  manner  during  a  great  part  of  their  lives, — 
 from  sleeping  over  the  task  assigned  them,  or  from 
 hurrying  along  with  an  unrestrained  and  blind  im- 
 pulse wherever  they  are  driven  by  a  heated  imagina- 
 tion, or  a  reckless  spirit  of  enterprise,  lust,  avarice, 
 licentiousness,  or  ambition.  For  if  we  are  not 
 allowed  to  take  a  single  mouthful  of  bread  with  a 
 doubting  conscience,  how  much  greater  caution 
 ought  to  be  used  in  transactions  of  the  highest  im- 
 portance. For  ivhatsoever  is  not  of  faith — Any  work 
 or  action,  however  excellent  or  distinguished  it  may 
 appear  to  be,  provided  it  is  not  founded  upon  a  right 
 conscience,  is  considered  to  be  sin.  For  God  does 
 not  regard  outward  pomp  and  splendour,  but  the 
 inward  obedience  of  the  heart.  On  this  alone  the 
 whole  value  of  our  works  depends.  What  kind  of 
 obedience  is  his,  who  does  not  engage  in  any  transac- 
 tion with  a  full  conviction  and  persuasion  of  his  en- 
 joying the  approbation  of  his  God  ?  The  least  doubt 
 of  the  favour  of  the  Most  High  deservedly  convicts 
 the  agent  as  guilty  of  prevarication  who  pursues  his 
 mad  career  against  the  testimony  of  conscience. 
 Faith  in  this  place  means  a  constant  persuasion  of 
 mind,  and  an  unshaken  certainty,  which  are  derived 
 only  from  the  truth  of  God.  Uncertainty,  therefore, 
 and  trembling  doubt,  vitiate  and  spoil  all  our  ac- 
 tions, however  splendid  they  may  otherwise  appear. 
 The  pious  mind,  since  it  can  acquiesce  with  certainty 
 in  nothing  else  but  the  word  of  God,  must  regard  all 
 
TO    THE    ROMANS.  555 
 
 fictitious  worship,  and  every  kind  of  work  which 
 arise  from  the  imaginations  of  men,  as  vain  and  de- 
 lusive. To  condemn  whatever  is  not  of  faith  is  a 
 rejection  of  every  thing  that  has  not  the  support 
 and  approval  of  the  word  of  God.  Nor  is  it  suffi- 
 cient that  our  actions  are  approved  by  the  word  of 
 God,  provided  our  mind,  depending  and  resting  with 
 confidence  on  this  persuasion,  does  not  engage  with 
 the  utmost  diligence  and  alacrity  in  the  work  to 
 which  it  is  directed.  Let  us  always  remember  this 
 great  principle  of  a  holy  life  ;  "  that  our  minds 
 ought  never  to  be  placed  in  a  state  of  fluctuating 
 uncertainty,  but,  relying  and  resting  with  confidence 
 on  God's  word,  we  ought  to  follow  with  perfect 
 security  wherever  he  calls." 
 
 CHAPTER  XV. 
 
 1  We  then  that  are  strong  ought  to  bear  the 
 infirmities  of  the  weak,  and  not  to  please  ourselves. 
 2  Let  every  one  of  us  please  his  neighbour  for  his 
 good  to  edification.  3  For  even  Christ  pleased  not 
 himself;  but,  as  it  is  written,  The  reproaches  of  them 
 that  reproached  thee  fell  on  me. 
 
 Paul  shows  that  the  greatness  of  strength  in  which 
 some  believers  surpassed  others,  was  conferred  upon 
 them  for  the  purpose  of  their  being  enabled  to  assist 
 the  weak,  lest  they  should  fall.  As  the  strong  had 
 made  a  greater  progress,  therefore,  in  the  knowledge 
 of  God,  they  had  no  cause  to  be  dissatisfied  because 
 they  had  to  undergo  a  heavier  burden.  For  as  God 
 intends  the  more  enlightened  and  advanced  in  doc- 
 
556  ON  faul's  epistle 
 
 trine  to  be  employed  in  instructing  the  ignorant,  so 
 he  intrusts  to  those  on  whom  he  has  conferred  supe- 
 rior strength  the  task  of  devoting  their  powers  to  the 
 support  and  protection  of  the  weak.  All  the  graces 
 ought  thus  to  be  mutually  communicated  among  the 
 members  of  Christ's  body.  Every  believer,  there- 
 fore, is  laid  under  greater  obligations  to  support  the 
 weak  in  proportion  as  he  is  endowed  with  greater 
 power  in  Christ,  his  Head.  Paul  means,  by  observ- 
 ing that  a  Christian  ought  not  to  act  for  his  own 
 pleasure,  that  his  zeal  and  labour  should  not  be 
 directed  merely  to  gratify  himself,  as  is  the  character 
 of  those  who,  resting  satisfied  with  their  own  judg- 
 ment, neglect  others  with  indifierence  and  unconcern. 
 This  advice  suits  very  well  the  present  subject ;  for 
 nothing  impedes  or  retards  more  offices  of  kindness 
 and  condescension  to  others  than  the  mere  following 
 of  selfish  plans,  and  gratifying  of  private  affections, 
 while  the  care  of  others  is  neglected  in  consequence 
 of  too  great  devotedness  to  self-interest. 
 
 Let  every  one  of  us — Paul  informs  us  that  believ- 
 ers are  mutually  obliged  to  each  other,  and  it  is  our 
 duty,  therefore,  to  satisfy  and  strengthen  every  atten- 
 tion and  regard ;  and  we  ought  to  adapt  ourselves, 
 without  reserve  or  excuse,  to  the  necessities  of  our 
 brethren,  when  we  can  do  it  to  their  edification  ac- 
 cording to  the  word  of  God.  Not  content,  therefore, 
 with  our  own  judgments,  and  not  gratifying  merely 
 our  own  desires,  we  ought,  on  all  occasions  and 
 times,  and  in  all  circumstances,  to  use  in  the  first  place 
 every  exertion,  and  leave  no  efforts  untried  for  the 
 purpose  of  affording  our  brethren  every  satisfaction. 
 While  we  are  thus  desirous  to  adapt  ourselves  to  the 
 wants  of  our  neighbours,  we  ought,  in  the  second 
 place,  to  keep  our  mind  fixed  on  the  Lord,  and  pro- 
 mote the  spiritual  edification  of  believers,  as  the 
 great  end  and  design  of  all  our  kindness,  benevo- 
 
TO    THE    ROMANS.  557 
 
 lence,  and  courtesy.  Since  a  large  portion  of  man- 
 kind can  only  be  gratified  by  indulging  their  inordi- 
 nate affections,  if  you  wish  to  ingratiate  yourselves 
 with  them,  their  folly  and  vices  must  be  gratified, 
 while  their  eternal  salvation  is  neglected.  Your 
 attention  must  not,  therefore,  be  directed  to  the 
 advancement  of  their  spiritual  welfare,  since  they 
 will  rest  satisfied  with  the  indulgence  of  their  destruc- 
 tive and  ruinous  propensities.  You  must  not  on  this 
 account  study  to  please  those,  whose  only  gratification 
 consists  in  the  pursuit  of  iniquity  and  vice. 
 
 For  even  Christ  pleased  not  himself — If  it  is  the 
 duty  of  a  servant  to  refuse  no  office  which  his  master 
 is  prepared  to  undergo,  it  would  be  the  height  of 
 absurdity  for  us  to  wish  to  exempt  ourselves  from 
 the  necessity  of  bearing  the  weaknesses  of  others,  to 
 which  Christ  submitted,  in  whom  we  glory  as  our 
 Lord  and  Kino;.  For  he  laid  aside  all  re/rard  to  him- 
 self,  and  devoted  all  his  time,  his  talents,  his  influ- 
 ence, and  zeal  to  the  lost  race  of  Adam.  The  whole 
 of  the  9th  verse  of  the  69th  psalm  applies  to  Christ : 
 "  For  the  zeal  of  God's  house  hath  eaten  him  up, 
 and  the  reproaches  of  them  that  reproached  God  have 
 fallen  upon  him."  Christ,  it  hence  appears,  glowed 
 with  so  great  a  fervour  for  the  glory  of  God,  and  was 
 influenced  and  impressed  with  so  great  a  desire  for 
 advancing  the  kingdom  of  the  Lord  of  hosts,  as  to 
 forget  himself,  and  to  be  lost  and  absorbed  in  this 
 one  thought  and  feeling.  The  Messiah  so  completely 
 devoted  himself  to  the  Lord,  that  his  mind  was 
 pierced  with  grief  as  often  as  he  beheld  the  sacred 
 name  of  God  reproached  by  wicked  men.  The 
 second  part  of  the  verse,  which  relates  to  the  re- 
 proaches of  God,  admits  of  two  senses.  It  may 
 either  imply  that  Christ  was  as  much  affected  with 
 the  reproaches  cast  upon  God,  as  if  he  had  been  re- 
 proached in  his  own  person  ;  or  he  felt  as  much  grief 
 
558  ON  Paul's  epistle 
 
 when  he  beheld  the  Lord  of  Sabaoth  dishonoured,  as 
 he  would  have  done  had  he  been  himself  the  author 
 of  such  shameful  reproaches.  Should  Christ  reign 
 in  us,  as  he  ought  to  rule  in  his  faithful  subjects, 
 this  same  feeling  will  powerfully  influence  our  minds, 
 and  every  dishonour  done  to  God's  glory  will  tor- 
 ment us  as  much  as  if  our  own  bosoms  were  filled 
 with  such  reproaches  of  the  Most  High.  Away  with 
 all  those,  whose  highest  ambition  is  to  obtain  the 
 greatest  honours  in  the  Roman  hierarchy,  which  dis- 
 honours the  name  of  God  with  every  kind  of  re- 
 proaches, tramples  Christ  under  its  feet,  rails  in 
 reproachful  language  against  the  gospel  itself,  and 
 persecutes  it  with  fire  and  sword.  It  is,  indeed, 
 unsafe  to  receive  such  honours,  not  from  the  despisers 
 merely,  but  the  very  reproachers  of  Christ. 
 
 4  For  whatsoever  things  were  written  aforetime 
 were  written  for  our  learning;  that  we,  through 
 patience  and  comfort  of  the  scriptures,  might  have 
 hope.  6  Now  the  God  of  patience  and  consolation 
 grant  you  to  be  likeminded  one  toward  another, 
 according  to  Christ  Jesus  ;  6  That  ye  may  with  one 
 mind  and  one  mouth  glorify  God,  even  the  Father  of 
 our  Lord  Jesus  Christ. 
 
 For  whatsoever — This  is  an  application  of  the  ex- 
 ample adduced  by  the  Psalmist  to  prevent  any  of  his 
 readers  from  imagining  that  his  exhorting  us  to  imi- 
 tate Christ  was  too  far  fetched.  The  apostle,  indeed, 
 here  confirms  his  wisdom  in  quoting  David ;  and 
 adds,  that  there  is  no  part  of  the  Scriptures,  which 
 may  not  contribute  to  our  instruction,  and  to  the 
 forming  of  our  life  and  manners.  This  beautiful 
 passage  shows  us  that  the  oracles  of  God  contain 
 nothing  vain   or   unprofitable ;    and  the   assiduous 
 
TO    THE    ROMANS.  559 
 
 study  and  perusal  of  these  records  of  unchanging 
 Wisdom  contribute  to  advance  our  piety  and  holiness 
 of  life.  Let  us,  therefore,  labour  most  assiduously 
 in  learning  the  contents  of  the  book  of  God,  and 
 never  forget  it  is  the  only  writing  in  which  the 
 Creaitor  and  Preserver  of  heaven  and  earth  conde- 
 scends to  converse  with  man.  It  would  be  a  reproach 
 on  the  Holy  Spirit  of  truth  to  imagine  he  had  taught 
 us  any  thing  whose  knowledge  might  not  be  of  use 
 to  us  ;  and  let  us  ever  remember  that  his  instructions 
 tend  invariably  to  the  advancement  of  our  piety. 
 Notwithstanding  Paul  is  here  speaking  of  the  Old 
 Testament,  yet  the  same  opinion  must  be  entertained 
 of  the  writings  of  the  apostles.  For,  if  the  Spirit  of 
 Christ  always  resembles  itself,  we  can  entertain  no 
 doubt  of  his  adapting  his  doctrine  to  the  instruction 
 of  his  people  now  by  the  apostles,  as  he  formerly  did 
 by  the  prophets.  This  passage  affords  a  complete 
 refutation  of  those  fanatical  spirits  who  boast  of  the 
 abolishing  of  the  Old  Testament,  as  if  it  had  no  rela- 
 tion, and  was  of  no  use  to  Christians.  What  shame- 
 less impudence  is  it  to  endeavour  to  turn  aside  the 
 attention  of  Christians  from  these  holy  books,  which, 
 according  to  Paul's  testimony,  are  designed  by  God 
 himself  to  promote  their  salvation.  The  additional 
 part  of  the  verse,  that  we,  through  patience  and  com- 
 fort of  the  scriptures,  might  have  hope,  does  not  in- 
 clude all  the  parts  of  that  usefulness  which  is  to  be 
 derived  from  the  word  of  God,  but  gives  only  a 
 brief  statement  of  its  chief  end  and  design.  For 
 the  Scriptures  are  chiefly  devoted  to  the  object  of 
 forming  our  minds  to  patience — of  strengthening 
 and  confirming  our  comfort — of  raising  us  to  the 
 hope  of  a  better,  even  an  eternal  life — and  of  keeping 
 our  meditation  and  contemplation  fixed  on  that  glo- 
 rious kingdom.  I  have  no  objections  against  trans- 
 lating comfort  by  exhortation,  but  the  former  agrees 
 
560  ON  Paul's  epistle 
 
 better  with  the  nature  and  character  of  patience, 
 because  the  latter  springs  and  emanates  from  the 
 former.  For  we  are  then  at  last  prepared  to  endure 
 the  billows  of  adversity,  when  God  smooths  them  - 
 by  his  own  comfort.  For  the  patience  of  believers 
 is  not  that  .unfeeling  apathy  commanded  by  the 
 stoics  and  philosophers  in  the  heathen  world,  but 
 that  meekness  and  quietness  of  spirit,  by  which  we 
 willingly  and  cheerfully  submit  ourselves  to  God, 
 while  all  things  are  rendered  sweet  and  pleasant  to 
 us  by  the  taste  and  sense  of  his  fatherly  goodness, 
 kindness,  condescension,  and  love.  This  patience 
 so  cherishes  and  sustains  peace  in  our  hearts,  as  to 
 prevent  us  from  fainting. 
 
 Now  the  God  of  'patience — God  is  thus  denomi- 
 nated from  the  effects  produced  by  him,  and  which 
 were  on  a  former  occasion  attributed  to  the  Scrip- 
 ture from  a  very  excellent,  but  different  reason. 
 God  is,  indeed,  the  alone  author  of  patience  and 
 comfort,  because  he  inspires  both  these  graces  into 
 our  hearts  by  his  Spirit  ;  yet  he  uses  his  word  as  the 
 instrument  for  accomplishing  this  object.  For  God 
 first  teaches  us  by  his  word  what  true  consolation 
 and  patience  are,  and  he  afterwards  inspires  and 
 ingrafts  the  doctrine  thus  taught  in  our  hearts,  minds, 
 affections,  and  wills.  Paul  now  turns  from  admon- 
 ishing and  exhorting  the  Romans  to  the  performance 
 of  their  duty,  and  has  recourse  to  prayer  ;  for  he  was 
 well  assured  that  no  dissertation  of  his  own  concern- 
 ing duty  could  accomplish  any  thing,  unless  God,  by 
 the  internal  operation  of  his  Spirit,  should  perform 
 what  he  had  spoken  by  the  mouth  of  man.  The  whole 
 object  of  the  apostle's  prayer  is  to  bring  the  minds  of 
 the  Romans  to  true  union  of  spirit,  and  to  make  them 
 harmonize  with  each  other.  He  shows,  at  the  same 
 time,  this  bond  of  unity  to  consist  in  their  being  of 
 the  same  mind  according  to  the  will  of  Christ.    Every 
 
TO    THE    ROMANS.  561 
 
 conspiracy,  combination,  and  union,  out  of  God,  is 
 misery  ;  and  whatever  alienates  our  affections  from 
 the  truth  is  out  of  God.  And  to  make  our  union  in 
 Christ  still  more  desirable,  Paul  points  out  its  great 
 necessity,  since  we  cannot  glorify  God  truly,  unless 
 the  hearts  of  all  believers  unite  to  celebrate  his 
 praise,  and  their  tongues  also  sing  one  joyful  halle- 
 lujah to  his  glory.  Let  none  dare  to  boast  that  he 
 will  glorify  God  in  his  own  way  ;  for  the  Fountain 
 of  love  sets  so  high  a  value  upon  the  unity  of  his 
 servants,  that  he  will  not  suffer  his  glory  to  be 
 sounded  in  the  midst  of  the  din  of  discord  and  con- 
 tention. This  one  thought,  "  our  harmony  in  praising 
 God,"  ought  to  silence  for  ever  the  madness  and  wan- 
 tonness with  which  dispute  and  controversy  are  car- 
 ried on  by  too  many  at  the  present  period.* 
 
 7  Wherefore  receive  ye  one  another,  as  Christ 
 also  received  us,  to  the  glory  of  God.  8  Now  I 
 say,  that  Jesus  Christ  was  a  minister  of  the  circum- 
 cision for  the  truth  of  God,  to  confirm  the  promises 
 made  unto  the  fathers  :  9  And  that  the  gentiles 
 might  glorify  God  for  his  mercy  ;  as  it  is  written, 
 For  this  cause  I  will  confess  to  thee  among  the  gen- 
 
 *  When  we  recollect  that  the  greatest  part  of  Calvin's  life 
 was  spent  in  controversy,  his  observations  on  its  minons 
 effects  in  the  church  of  God  deserve  to  be  considered  ;  and  we 
 earnestly  hope  and  pray  that  churchmen  and  dissenters  may 
 remember  with  what  exultation  and  joy  the  enemies  of  reli- 
 gion behold  the  strongest  bulwarks  of  both  parties  forgetting-, 
 neglecting,  and  despising,  in  their  mutual  disgraceful  and 
 destructive  feuds,  the  love  and  harmony  of  the  brethren. 
 "  Thou  shalt  love  thy  neighbour  as  thyself.  But  if  ye  bite 
 and  devour  one  another,  take  heed  that  ye  be  not  consumed 
 one  of  another.  Walk  in  the  Spirit,  and  fulfil  not  the  lust 
 of  the  flesh."  Gal.  v.  14,  15,  16.— Translator. 
 2  N 
 
562  ON  Paul's  epistle 
 
 tiles,  and  sing  unto  thy  name.  10  And  again  he 
 saith,  Rejoice,  ye  gentiles,  with  his  people.  11  And 
 again,  Praise  the  Lord,  all  ye  gentiles  ;  and  laud 
 him,  all  ye  people.  12  And  again  Esaias  saith. 
 There  shall  be  a  root  of  Jesse,  and  he  that  shall  rise 
 to  reign  over  the  gentiles  ;  in  him  shall  the  gentiles 
 trust. 
 
 Wherefore  receive  ye  one  another — In  strengthen- 
 ing his  exhortation,  Paul  clings  to  the  example  of 
 Christ.  For  the  Messiah  embraced  not  one  or  two 
 of  the  brethren,  but  all,  at  the  same  time,  in  such  a 
 manner  as  to  show  we  ought  to  cherish  each  other, 
 if  we  are  desirous  to  remain  in  his  bosom  of  infinite 
 love.  We  shall  finally  in  this  manner  confirm  our 
 calling,  if  we  do  not  separate  ourselves  from  those 
 with  whom  we  are  united  by  the  Lord.  The  sen- 
 tence, to  the  glory  of  God,  may  relate  either  to  us 
 only,  or  to  Christ,  or  to  both  conjointly.  I  take  it 
 in  the  last-mentioned  sense.  "  As  Christ  has  illus- 
 trated the  glory  of  the  Father  by  receiving  us  all  to 
 his  grace  when  we  stood  in  need  of  mercy,  so  we 
 ought  to  establish  and  ratify  the  union  aad  harmony 
 which  we  have  with  Christ,  for  the  purpose  of  mag- 
 nifying the  glory  of  the  same  God. " 
 
 Now  I  say,  that  Jesus  Christ — Paul  now  shows  in 
 what  way  Christ  embraced  us  all,  where  he  leaves 
 no  difference  between  the  Jews  and  gentiles,  except 
 his  having  first  been  promised,  and  in  some  measure 
 peculiarly  destined  to  the  Jewish  nation,  before  he 
 was  manifested  to  the  gentiles.  But  he  shows  there 
 was  no  difference  between  Jews  and  gentiles  in  what 
 was  the  source  of  all  their  disputes  ;  for  Christ  had 
 collected  both  of  them  from  their  miserable  scat- 
 tered state, —brought  them,  when  thus  assembled 
 together,  into  the  kingdom  of  his  Father,  to  form 
 
TO    THE    IU)MANS.  563 
 
 one  flock — one  sheepfold — one  shepherd.  Paul  hence 
 infers  that  it  is  proper  for  them  to  continue  united, 
 and  not  to  despise  each  other,  since  neither  of  them 
 was  contemned  or  neglected  by  Christ.  He  there- 
 fore first  speaks  of  the  Jews,  and  states  that  Jesus 
 was  sent  to  them  for  the  purpose  of  fulfilling  the 
 truth  of  God  by  performing  the  promises  given  to 
 the  fathers.  And  it  is  no  mean  or  trimng  honour 
 that  Christ,  the  Lord  of  heaven  and  earth,  was 
 clothed  with  flesh,  for  the  purpose  of  becoming  a 
 servant  to  procure  their  salvation.  For  he  has  con- 
 ferred upon  them  a  greater  honour  in  proportion  to 
 the  low  state  of  humiliation  in  which  he  was  placed 
 on  their  account.  Paul  assumes  this  as  an  acknow  • 
 ledged  and  undoubted  principle,  so  that  we  have 
 greater  cause  to  feel  surprised  at  the  impudence  of 
 certain  fanatics,  who  do  not  hesitate  to  confine  all 
 the  promises  of  the  Old  Testament  to  the  body,  to 
 time,  and  the  present  world.  Paul,  to  prevent  the 
 gentiles  from  claiming  any  excellence  to  themselves 
 greater  than  that  of  the  Jews,  expressly  declares  the 
 salvation  procured  by  Christ  to  have  been  the  pecu- 
 liar privilege  of  the  Jews  according  to  covenant, 
 because  bjj  his  coming  into  the  world  he  had  ful- 
 filled the  promise  formerly  made  by  God  the  Father 
 to  Abraham,  and  had  thus  become  the  servant  of  the 
 Jewish  people.  The  consequence  follows,  that  the 
 ancient  covenant  was  really  and  in  truth  spiritual, 
 although  annexed  to  earthly  types  and  figures  ;  for 
 the  fulfilment  of  the  promises,  concerning  which 
 Paul  is  here  writing,  must  necessarily  be  referred  to 
 everlasting  salvation.  To  prevent  the  cavil  that, 
 since  the  covenant  itself  was  given  to  Abraham,  sal- 
 vation had  only  been  promised  to  his  grandchildren 
 and  posterity,  the  apostle  expressly  confines  the 
 promises  themselves  to  the  fathers.  The  power, 
 therefore,  and  virtue  of  Christ  himself,  must  either 
 2  N  2 
 
564  ON    PAUL  S    EPISTLE 
 
 be  confined  to  earthly  and  bodily  blessings,  or  the 
 covenant  made  with  Abraham  extended  farther  than 
 merely  fleshly  enjoyments.* 
 
 And  that  the  gentiles  might  glorify  God  for  his 
 mercy — Paul  dwells  a  little  longer  in  proving  the 
 mercy  shown  to  the  gentiles.  The  first  quotation 
 cited  by  Paul  is  certainly  taken  from  Psalm  xviii. 
 oO,  2  Sam.  xxii.  50  ;  where  it  is  an  undoubted  pro- 
 phecy concerning  the  kingdom  of  Christ.  Paul  also 
 proves  the  calling  of  the  gentiles  from  this  circum- 
 stance, that  the  confession  of  God's  glory  among  the 
 gentiles  is  there  promised.  For  we  cannot  truly 
 preach  God  except  among  those  who  hear  his  praises 
 while  they  are  sung  in  the  congregation  of  the  righ- 
 teous. God's  name,  therefore,  cannot  be  celebrated 
 among  the  heathen  without  enduing  them  with  the 
 knowledge,  and  conferring  upon  them  the  commu- 
 nion of  the  people  of  the  Lord.  For  the  praises  of 
 God  cannot  be  proclaimed,  except  in  the  assembly 
 of  the  faithful,  whose  ears  are  capable  of  hearing  the 
 joyful  sound  of  the  gospel. 
 
 Rejoice,  ye  gentiles,  ivith  his  people — I  do  not 
 agree  with  those,  who  consider  this  quotation  to  be 
 taken  from  the  Song  of  Moses  ;  for  the  Jewish  law- 
 giver intends,  in  that  part  of  his  writings,  rather  to 
 strike  terror  into  the  adversaries  of  Israel,  than  to 
 invite  them  to  the  participation  of  one  common  joy. 
 I  take  it,  therefore,  from  Psalm  Ixvii.  3,  4,  where 
 the  Psalmist  says,  "  Let  the  people  praise  thee,  O 
 God  ;  let  all  the  people  praise  thee  ;  for  thou  shalt 
 judge  the  people  righteously,  and  govern  the  nations 
 upon  earth."  Paul  added,  with  the  people  of  God, 
 for  the  sake  of  explanation.     For  the  Psalmist  in- 
 
 *  Bishop  Warburton  exerted  all  his  genius,  and  eloquence, 
 and  learning,  to  advocate  the  opinion  so  ably  opposed  in  this 
 passage  by  Calvin,  and  it  is  pleasing  to  reflect  that  the  bishop 
 has  very  few  supporters  at  present. — Translator. 
 
TO    THE    ROMANS.  5Go 
 
 deed  unites  in  that  passage  the  heathens  with  Israel, 
 and  invites  both  equally  to  join  in  rejoicing,  which 
 can  only  take  place  where  God  is  known. 
 
 Praise  the  Lord,  all  ye  gentiles — This  is  a  very 
 appropriate  quotation  ;  for  how  could  a  people, 
 wholly  ignorant  of  the  greatness  of  God,  offer  praises 
 to  his  name  ?  They  could  no  more  do  this  than  call 
 upon  his  name,  with  which  they  were  altogether  and 
 entirely  unacquainted.  It  proves,  therefore,  in  a 
 conclusive  manner,  the  calling  of  the  gentiles.  The 
 reason  assigned  by  the  Psalmist,  that  we  should 
 thank  the  Lord  for  his  mercy  and  truth,  gives  addi- 
 tional force  to  Paul's  reasoning.  (Psalm  cxvii.  1,2.) 
 
 Again,  Esaias — This  prophecy  (Isaiah  xi.  10)  is 
 the  most  distinguished  of  all  yet  adduced.  For  the 
 prophet  in  that  passage  comforts  the  small  remains 
 of  the  faithful,  when  their  affairs  were  in  the  most 
 deplorable,  and  almost  desperate  situation,  by  stating 
 that  a  branch  should  come  out  of  the  dry  and  dead 
 trunk  of  the  family  of  David ;  and  a  bough,  which 
 would  restore  the  people  of  God  to  their  former  glory, 
 should  flourish  from  a  despised  root.  The  descrip- 
 tion of  the  prophet  manifestly  shows  Christ,  the  Re- 
 deemer of  the  world,  to  be  the  branch,  which  will  be 
 lifted  up  as  an  ensign  to  which  the  gentiles  will  seek 
 for  salvation.  Paul  translates  the  expressions  of  the 
 prophet,  stand  for  an  ensign  of  the  people,  by  the 
 word  rise,  which  implies  the  same  sense,  and  points 
 to  the  distinguished  eminence  and  conspicuous  ap- 
 pearance of  the  Lord  Jesus.  Paul  translates  seek 
 by  trust,  since,  in  the  usual  language  of  Scripture, 
 to  seek  God  is  to  trust  in  him.  The  calling  of  the 
 gentiles  is  confirmed  in  this  prophecy,  since  Christ 
 is  said  to  be  raised  up  to  them  as  a  sign,  who  reigns 
 in  the  midst  of  believers  alone  ;  and  this  cannot  take 
 place  without  the  preaching  of  the  word,  and  the 
 illumination   of  the   Spirit.      The  Song  of  Simeon 
 
566  ON  Paul's  epistle 
 
 corresponds  with  this  passage  from  Isaiah.     Hope 
 in  Christ  is  a  testimony  of  his  divinity. 
 
 13  Now,  the  God  of  hope  fill  you  with  all  joy 
 and  peace  in  believing,  that  ye  may  abound  in  hope, 
 through  the  power  of  the  Holy  Ghost.  14  And  I 
 myself  also  am  persuaded  of  you,  my  brethren,  that 
 ye  also  are  full  of  goodness,  filled  with  all  know- 
 ledge, able  also  to  admonish  one  another.  15  Never- 
 theless, brethren,  I  have  written  the  more  boldly 
 unto  you  in  some  sort,  as  putting  you  in  mind,  be- 
 cause of  the  grace  that  is  given  to  me  of  God, 
 16  That  I  should  be  the  minister  of  Jesus  Christ  to 
 the  gentiles,  ministering  the  gospel  of  God,  that  the 
 offering  up  of  the  gentiles  might  be  acceptable, 
 being  sanctified  by  the  Holy  Ghost. 
 
 Now,  the  God  of  hope — Paul  concludes  his  re- 
 marks Mdth  prayer,  requesting  the  Giver  of  all  good 
 to  grant  the  Romans  obedience  to  all  his  commands. 
 This  clearly  shows  that  the  Source  of  all  excellence 
 never  thinks  of  regulating,  measuring,  and  deter- 
 mining his  commands  according  to  the  extent  of  the 
 powers,  or  of  the  free  will  of  mankind.  His  orders 
 with  respect  to  our  duties  are  given  in  such  a  man- 
 ner, that  we  never  once  think  of  preparing  to  obey 
 them  by  any  reliance  upon  our  own  powers.  The 
 commands  of  the  Lord  of  glory  can  only  be  per- 
 formed by  a  steady  reliance  upon  the  assistance  of 
 his  grace  ;  and  we  are  thus  continually  excited  to 
 feel  a  zeal  and  an  ardour  in  our  supplications  to  the 
 throne  of  mercy.  The  sense  of  this  passage  is  the 
 following  : — "  May  God,  in  whom  all  our  hope  is 
 placed,  fill  you  with  a  lively  joy  in  your  conscience — 
 with  unity  and  harmony  in  your  faith,  because  your 
 
TO    THE    ROMANS.  567 
 
 peace  with  God  can  never  receive  his  approbation, 
 until  you  are  united  in  the  bonds  of  a  pure  unadul- 
 terated faith."  Some  understand  the  passage  to 
 mean  that  peace  contributes  to  belief,  for  we  are  then 
 properly  and  justly  prepared  to  place  all  our  faith  in 
 God  and  his  word,  when  with  calmness,  tranquillity, 
 unanimity,  and  harmony,  we  embrace  the  doctrine 
 of  the  word  of  truth.  Faith,  however,  is  more  pro- 
 perly combined  with  peace  and  joy,  since  it  is  the 
 bond  of  a  holy  and  legitimate  concord  and  union, 
 and  the  support  and  foundation  of  a  pious  joy. 
 Although  peace  may  mean  the  internal  rest  and 
 tranquillity  which  we  enjoy  in  God,  yet  the  context 
 leads  us  to  the  explanation  already  given.  The 
 apostle  adds,  that  ye  may  abound  in  hope,  because 
 this  grace  is  thus  confirmed  and  increased  in  believ- 
 ers. The  power  of  the  Holy  Ghost  means  that  all 
 our  blessings  are  the  gifts  of  the  divine  goodness. 
 Power  implies,  and  commends  the  wonderful  and 
 astonishing  virtue,  by  which  the  Spirit  of  holiness, 
 love,  and  consolation,  works  and  produces  in  us 
 believers  faith,  hope,  joy,  and  peace. 
 
 j4nd  I  myself  also  am  persuaded — Paul  by  this 
 concession  is  desirous  to  conciliate  the  believers  in 
 Rome,  who  might  consider  themselves  attacked  and 
 aggrieved  by  so  many  and  such  anxious  instruc- 
 tions and  admonitions.  He  excuses  his  boldness, 
 therefore,  in  assuming  the  character  of  a  teacher 
 and  exhorter  among  the  Romans.  He  assures  them 
 that  his  conduct  in  this  instance  arose  from  a  sense 
 of  duty,  and  not  from  any  doubt  of  their  prudence, 
 goodness,  perseverance,  or  constancy.  By  this  con- 
 duct Paul  removes  all  the  invidious  feeling  of  rash- 
 ness, which  might  have  been  brought  against  him 
 for  intruding  into  an  office,  which  peculiarly  belonged 
 to  another,  or  for  treating  on  subjects,  which  did  not 
 
')6S  ON  Paul's  epistle 
 
 pertain  to  his  province.  Paul  manifests  the  singu- 
 lar modesty  and  holiness  of  his  heart  and  feelings, 
 who  was  content  and  delighted  to  be  regarded  and 
 esteemed  as  nothing,  provided  the  doctrine  he 
 preached  acquired,  by  such  conduct,  increased  au- 
 thority. The  Romans  were  distinguished  for  pride 
 and  arrogance  ;  even  the  very  meanest  and  lowest  of 
 the  people  were  puffed  up  by  the  very  name  of  the 
 imperial  city.  Hence  they  were  dissatisfied  with 
 the  instructions  of  a  foreigner,  a  barbarian,  and  a 
 Jew.  Paul  has  no  wish  to  contend  with  this  pride 
 and  conceit  in  his  own  private  name  and  power. 
 He  is  desirous  to  sooth  and  subdue  it  in  his  charac- 
 ter and  office  as  an  apostle  of  the  meek  and  lowly 
 Jesus.  Full  of  goodness,  filled  with  all  knowledge — 
 Kindness,  prudence,  or  skill  in  giving  advice,  are 
 the  chief  characters  of  a  wise  and  good  teacher  and 
 instructor ;  kindness  inclines  to  assist  the  brethren 
 by  its  counsels — by  gentleness,  and  courtesy  of  lan- 
 guage and  demeanour  ;  prudence,  or  skill  in  giving 
 advice  secures  authority,  and  the  means  of  affording 
 valuable  and  useful  information  to  all  who  are  pre- 
 pared to  listen  to  its  instruction.  Malignity  and 
 arrogance  are  so  entirely  and  completely  opposed  to 
 brotherly  kindness  and  instruction,  that  wanderers 
 from  the  path  of  rectitude  treat  advice,  when  given 
 in  such  a  manner,  with  pride  and  contempt,  and  are 
 prepared  rather  to  manifest  the  pride,  haughtiness, 
 and  ridicule  of  contempt,  than  to  submit  to  correc- 
 tion from  such  a  quarter.  Harshness,  whether  in 
 language  or  the  appearance  of  the  countenance,  de- 
 prives instruction  of  its  use  and  value.  A  combi- 
 nation of  kindness,  courteousness,  prudence,  and 
 skill  in  business,  is  highly  necessary  in  giving  ad- 
 vice. The  Romans,  who  were  abundantly  endowed 
 with  kindness  and  skill  in  giving  advice,  were  fully 
 
TO    THE    ROMANS.  569 
 
 enabled,  according  to  Paul,  to  exhort  and  encourage 
 each  other  without  receiving  assistance  from  any 
 other  quarter. 
 
 Nevertheless^  brethren,  I  have  written  the  more 
 boldly  unto  you — Paul,  that  he  may  show  the  great- 
 ness of  his  modesty  in  the  excuse  which  he  offers 
 for  having  given  the  Romans  advice,  says,  by  way 
 of  concession,  that  he  had,  as  an  apostle,  confidently 
 interposed  in  performing  for  them,  in  this  case,  a 
 duty  which  they  were  able  to  do  by  their  own  skill 
 and  powers.  He  adds,  that  the  boldness  which  he 
 manifested  on  this  occasion  arose  from  the  necessity 
 imposed  upon  him  by  his  office,  as  a  minister  of  the 
 gospel  to  the  gentiles,  and  he  could  not  therefore 
 pass  by  those  who  belonged  to  the  heathens.  Paul 
 exalts,  by  humbling  himself,  the  excellence  of  his 
 office.  He  does  not  suff'er  his  apostolic  office  to  be 
 despised,  but  confirms  the  honour  thus  conferred 
 upon  him  by  ascribing  it  to  the  grace  of  God.  Paul 
 asserts  that  he  had  not  assumed  the  office  of  a  teacher, 
 but  an  admonisher,  whose  duty  consists  in  recalling 
 to  mind  truths  which  were  already  known. 
 
 I  prefer  the  translation,  consecrating  the  gospel,  to 
 the  version  adopted  at  first  by  Erasmus,  ministering 
 the  gospel.  Paul  undoubtedly  alludes  here  to  the 
 sacred  mysteries  performed  by  the  priest.  He  makes 
 himself  a  priest  in  the  office  of  the  gospel  by  offering 
 those  believers,  whom  he  secures  to  become  servants 
 of  the  Most  High,  as  a  sacrifice  to  the  Lord  of  glory. 
 In  this  way  he  is  employed  in  performing  the  sacred 
 mysteries  of  the  gospel.  The  priesthood  of  a  true 
 Christian  pastor  consists  in  offering  men,  whom  they 
 have  brought  to  yield  obedience  to  the  gospel,  as 
 sacrifices  to  the  Lord  of  Hosts.  How  different  the 
 conduct  of  the  Roman  Catholics,  who  boast  with 
 great  pride  in  their  reconciling  men  to  God  by  the 
 offering  of  Christ.     Paul  does  not  denominate  the 
 
570  ON  Paul's  epistle 
 
 pastors  of  the  church  of  Christ  simply  priests  by  a  per- 
 petual title,  but  he  uses  the  metaphor  on  this  occasion, 
 because  he  is  desirous  to  commend  the  dignity 
 and  efficacy  of  his  ministry.  Every  preacher  of  the 
 gospel,  in  the  performance  of  his  functions  as  an 
 ambassador  of  Christ,  ought  always  to  keep  in  mind 
 the  end  and  design  of  his  office,  namely,  the  offering 
 to  God  of  souls  which  have  been  purified  by  faith. 
 Erasmus  afterwards  corrected  his  first  translation, 
 ministering  the  gospel,  and  adopted,  in  an  improper 
 and  obscure  sense,  the  version,  sacrificing  the  gospel. 
 The  gospel  must  be  viewed  as  the  sword  with  which 
 the  minister  of  the  word  of  God  offers  men  as  vic- 
 tims and  sacrifices  to  the  King  of  glory.  He  adds, 
 that  such  victims  are  acceptable  to  God,  and  thus 
 not  only  commends  his  ministry,  but  affords  great 
 and  distinguished  comfort  and  consolation  to  believ- 
 ers, who  deliver  themselves  up  to  be  consecrated. 
 As  ancient  sacrifices  were  dedicated  to  God  by  cer- 
 tain sanctifications,  purifications,  and  washings,  so 
 believers  in  Christ  are  consecrated  as  victims  to  the 
 Lord  by  the  Spirit  of  consolation,  truth,  and  peace, 
 and  are  separated  from  the  world  lying  in  the  wicked 
 one  by  the  inward  operations  and  power  of  the  Holy 
 Ghost.  For,  although  purity  of  mind  arises  from 
 faith  in  God's  word,  yet,  because  the  voice  of  man 
 can  of  itself  accomplish  nothing,  and  is  dead,  the 
 office  of  purifying  the  believer  belongs  truly,  really, 
 and  properly,  to  the  Spirit  of  grace  and  love. 
 
 17  1  have  therefore  whereof  I  may  glory  through 
 Jesus  Christ  in  those  things  which  pertain  to  God. 
 
 18  For  I  will  not  dare  to  speak  of  any  of  those 
 things  which  Christ  hath  not  wrought  by  me,  to 
 make   the   gentiles    obedient,  by  word   and    deed, 
 
 19  Through   mighty    signs    and   wonders,    by   the 
 
TO    THE    ROMANS.  o7l 
 
 power  of  the  Spirit  of  God  ;  so  that  from  Jerusa- 
 lem, and  round  about  unto  lUyricum,  I  have  fully 
 preached  the  gospel  of  Christ.  20  Yea,  so  have  I 
 strived  to  preach  the  gospel,  not  where  Christ  was 
 named,  lest  I  should  build  upon  another  man's  foun- 
 dation :  21  But  as  it  is  written.  To  whom  he  was 
 not  spoken  of,  they  shall  see  :  and  they  that  have 
 not  heard  shall  understand. 
 
 /  have  therefore — Paul,  after  commending  in 
 general  his  calling,  with  a  view  to  inform  the  Ro- 
 mans of  his  being  a  true  and  an  undoubted  apostle 
 of  Christ,  breaks  forth  into  the  language  of  praise, 
 and  shows  he  had  not  only  undertaken,  but  adorned 
 in  a  very  distinguished  manner,  the  apostolic  office, 
 which  had  been  enjoined  him  by  the  appointment  of 
 God.  He  mentions  his  own  fidelity,  to  which  he 
 had  steadily  adhered  in  the  execution  of  his  office. 
 Our  appointment  to  an  office  is  of  little  moment,  if 
 we  do  not  answer  to  our  calling,  and  give  satisfac- 
 tion in  performing  our  duties.  The  apostle  does 
 not  commend  himself  from  an  ardent  desire  for 
 securing  glory  and  honour,  but  that  he  might  leave 
 no  means  untried  by  which  he  might  secure  among 
 the  people  at  Rome  favour  and  authority  to  the 
 doctrine  which  he  taught.  He  glories,  therefore,  in 
 God,  and  not  himself ;  and  the  design  and  tendency 
 of  the  whole  passage  is  to  return  lasting  and  solid 
 praise  to  the  Lord  of  Hosts.  His  speaking  nega- 
 tively is  a  sign  of  modesty,  while  it  confirms  the 
 truth  of  his  assertions  :  the  following  is  the  sense  of 
 the  passage  : — "  Truth  itself  affi^rds  me  so  copious 
 a  subject  for  glorying,  that,  satisfied  with  what  is 
 true,  I  have  no  occasion  to  have  recourse  to  false 
 praise,  which  others  have  a  right  to  claim  as  their 
 
572  ON  Paul's  epistle 
 
 own."  Perhaps,  too,  he  wished  to  anticipate  evil 
 reports,  which  he  knew  the  malevolent  were  ready 
 to  rumour  on  all  occasions,  and  in  all  places  ;  and 
 he  therefore  ushers  in  his  remarks  by  observing, 
 that  he  intended  to  speak  on  subjects  which  were 
 well  known,  and  fully  ascertained  to  be  true. 
 
 To  make  the  gentiles  obedient — This  sentence 
 shows  that  Paul  intended  to  add  weight  to  his 
 ministry  among  the  Romans,  by  pointing  out  the 
 power  and  success  of  his  doctrine.  Signs  prove 
 that  God,  by  the  presence  of  his  own  power,  had  so 
 afforded  a  witness  to  the  preaching  of  Paul,  and  set 
 a  seal  to  his  apostleship,  that  none  had  a  right  to 
 doubt  his  mission  and  appointment  to  be  from  the 
 Lord  of  the  harvest.  Word,  work,  and  miracles,  are 
 intended  by  signs,  and  it  hence  appears  that  the 
 meaning  of  the  word  deed  is  more  extensive  than 
 miracles.  The  concluding  sentence,  by  the  power  of 
 the  Spirit,  means,  that  the  Holy  Ghost  alone  could 
 be  the  author  of  those  signs,  and  wonders,  and 
 word,  and  work.  In  fine,  Paul  asserts,  that  both 
 by  teaching  and  acting  he  had  possessed  great  power 
 and  energy  in  preaching  Christ,  by  which  the  won- 
 derful efficacy  of  the  Almighty  was  made  to  appear. 
 Miracles  were  also  superadded,  and,  as  seals,  certi- 
 fied and  declared  more  fully  that  the  hand  of  the 
 Lord  was  with  our  apostle,  by  the  nature,  extent, 
 and  magnitude  of  the  works  which  he  performed. 
 After  first  stating  word  and  deed,  he  particularly 
 specifies  the  power  of  working  miracles.  Thus 
 Luke  xxiv.  19,  Christ  is  said  to  have  been  "  power- 
 ful in  word  and  work."  In  John  v.  36,  Christ  him- 
 self sends  the  Jews  to  his  own  works  as  affording  a 
 testimony  of  his  divinity.  Paul  does  not  simply 
 mention  miracles,  but  distinguishes  them  by  two 
 different  titles.  Peter  (Acts  ii.  22)  calls  what  are 
 here  termed  mighty  signs  and  wonders,  "  miracles, 
 
TO    THE    ROMANS.  573 
 
 and  wonders,  and  signs."  These  are  indeed  proofs 
 and  testimonies  of  the  divine  energy,  for  the  purpose 
 of  exciting  and  awakening  the  attention  of  mankind, 
 that,  being  struck  and  deeply  impressed  by  the 
 amazing  power  of  the  Lord,  they  may  at  the  same 
 time  wonder,  admire,  and  adore  the  works  of  his 
 hands.  They  convey  to  us  an  important  meaning  ; 
 and  these  signs  rouse  us  to  have  a  more  full  and 
 extensive  acquaintance  with  God,  the  Creator  and 
 Redeemer  of  mankind.  This  is  a  striking  passage 
 concerning  the  use  of  miracles,  which  are  calculated 
 to  excite  in  man  a  reverence  and  obedience  to  God. 
 Thus,  Mark  xvi.  20,  "  The  Lord  confirmed  the 
 word  with  signs  following  ;"  and  Luke  (Acts  xiv. 
 3)  says,  "  The  Lord  gave  testimony  unto  the  word 
 of  his  grace  by  wonders."  Every  power,  and  every 
 means,  therefore,  by  which  glory  is  sought  for  the 
 creature,  and  not  for  God  the  Creator ;  by  which  be- 
 lief is  secured  for  lies,  and  lying  vanities,  and  not 
 for  the  word  of  infinite  Truth,  evidently  spring  from 
 the  devil.  I  refer  the  power  of  the  Spirit  of  God, 
 which  is  last  mentioned  by  Paul,  to  the  word,  to 
 works,  and  to  miracles. 
 
 So  that  from  Jerusalem,  and  round  about  unto  Illy- 
 ricum — Paul  adds,  as  a  testimony  to  the  success  of 
 his  ministry,  the  effects  which  it  had  produced  ;  for 
 the  results  of  his  preaching  surpassed  all  human 
 powers.  For  what  preacher,  unassisted  by  the  power 
 of  God,  could  have  collected  so  many  churches  to 
 Christ  ?  Paul  says,  "  I  have  propagated  the  gos- 
 pel from  Jerusalem  to  Illyricum  ;  not  proceeding 
 in  a  straightforward  course,  but  visiting,  by  a  cir- 
 cuitous route,  all  the  intermediate  parts  of  the 
 country."  The  Greek  verb  translated  fully  preached, 
 means  to  perfect  as  well  as  to  supply  what  is  want- 
 ing ;  and  the  verbal  noun  derived  from  it  implies 
 both  perfection  and  supplement.     I  therefore  readily 
 
574  ON  Paul's  epistle 
 
 adopt  the  following  exposition  of  the  passage  : — 
 "  That  Paul  diffused  the  preaching  of  the  gospel  by 
 supplying  the  lack  of  others  ;  for  he  had  dissemi- 
 nated the  divine  truth  much  more  extensively  than 
 any  of  the  other  apostles  or  preachers  of  the  gospel 
 by  whom  he  had  been  preceded. 
 
 Yea,  so  have  I  strived  to  preach  the  gospel — Be- 
 cause it  was  necessary  for  Paul,  not  only  to  prove 
 himself  a  servant  of  Christ,  and  pastor  of  the  Chris- 
 tian church,  but  to  claim  the  character  and  office  of 
 an  apostle,  with  a  view  to  secure  the  attentive  audi- 
 ence of  the  Romans,  he  here  lays  down  the  proper 
 and  peculiar  mark  and  distinctive  character  of  apostle- 
 ship.  The  duty,  indeed,  of  an  apostle  is  to  disse- 
 minate the  gospel  where  it  has  not  yet  been  preached, 
 according  to  the  command  of  Christ,  "  Go  and 
 preach  the  gospel  to  every  creature."  (Mark  xvi. 
 15.)  We  must  be  careful,  in  making  this  observa- 
 tion, lest  we  adduce  it  as  an  universal  example, 
 which  ought  to  be  peculiarly  limited  and  confined  to 
 the  order  of  apostles.  The  substituting  of  succes- 
 sors to  the  first  builders  of  the  church  of  Christ  can 
 be  blamed  by  none  ;  for  while  the  apostles  must  be 
 considered  the  founders  of  the  church,  the  pastor, 
 who  succeeded  them,  ought  to  defend,  and  also  to 
 enlarge  and  increase  the  building,  which  these  fa- 
 voured servants  of  God  have  erected.  Paul  calls 
 that  another  man's  foundation,  which  has  been  laid 
 by  some  other  apostle,  for  Christ,  properly  speaking, 
 is  the  only  Stone  on  which  the  church  is  built. 
 (1  Cor.  iii.  11  ;  Eph.  ii.  20.) 
 
 But,  as  it  is  written — Isaiah's  prophecy  (Iii.  15) 
 confirms  what  Paul  had  said  concerning  the  sign  of 
 his  apostleship.  For,  in  Isaiah  Iii.  10,  the  prophet, 
 when  speaking  of  the  kingdom  of  the  Messiah,  pre- 
 dicts "  that  the  Lord  hath  made  bare  his  holy  arm 
 in  the  eyes  of  all  the  nations,  and  all  the  ends  of 
 
TO    THE    ROMANS.  575 
 
 the  earth  shall  see  the  salvation  of  our  God."  It 
 was  necessary  for  the  fulfihnent  of  this  prophecy 
 that  the  knowledge  of  Christ  should  be  carried  to  the 
 heathen,  who  had  never  yet  heard  of  his  name.  A 
 special  command  was  given  to  the  apostles  for  the 
 performance  of  this  great  work,  and  the  apostleship 
 of  Paul  is  manifestly  established,  because  in  him 
 this  prophecy  is  fulfilled.  There  is  no  foundation 
 for  perverting  this  passage  by  applying  it  to  the  pas- 
 toral office  ;  for  we  know  that  the  name  of  Christ 
 must  always  continue  to  be  preached  in  well-regu- 
 lated and  properly-constituted  churches,  where  the 
 truth  of  the  gospel  has  been  for  a  long  period  felt 
 and  acknowledged.  Paul,  therefore,  preached  Christ 
 to  foreign  nations,  which  were  wholly  unacquainted 
 with  the  principles  of  the  gospel,  that  the  pastors  of 
 the  church  might  daily  and  constantly  proclaim  with 
 their  lips  the  same  doctrine,  after  his  departure,  in 
 every  place,  where  he  had  sown  the  seeds  of  divine 
 righteousness  and  truth.  The  justice  of  this  observ- 
 ation is  clearly  established,  since  the  predictions  of 
 the  prophet  Isaiah,  in  the  passage  here  quoted  by 
 Paul,  evidently  relate  to  the  commencement  of  the 
 kingdom  of  Christ. 
 
 22  For  which  cause  also  I  have  been  much  hin- 
 dered from  coming  to  you.  23  But  now  having  no 
 more  place  in  these  parts,  and  having  a  great  desire 
 these  many  years  to  come  unto  you  ;  24  Whenso- 
 ever I  take  my  journey  into  Spain,  T  will  come  to 
 you  :  for  I  trust  to  see  you  in  my  journey,  and  to 
 be  brought  on  my  way  thitherward  by  you,  if  first  I 
 be  somewhat  filled  with  your  company. 
 
 For  which  cause  also — Paul  excuses  his  conduct 
 for  not  having  visited  the  Romans  sooner,  since  he 
 
576  ON  Paul's  epistle 
 
 had  been  appointed  for  them  as  well  as  the  rest  of 
 the  heathens.  Paul,  therefore,  embraces  this  oppor- 
 tunity for  making  his  apology  to  the  Romans ;  and 
 shows  that,  in  disseminating  the  gospel  from  Judea 
 to  Illyricum,  he  had  completed  a  certain  course, 
 which  was  assigned  him  by  the  Lord,  and  had  re- 
 solved, on  accomplishing  this  part  of  his  apostolic 
 labours,  not  to  neglect  the  Romans.  He  removes 
 all  suspicion,  which  they  might  feel,  of  want  of  due 
 attention  on  his  part  to  their  spiritual  interests  and 
 welfare,  by  declaring  and  testifying  his  long-conti- 
 nued desire  to  accomplish  this  object.  A  just  im- 
 pediment had  prevented  him  from  accomplishing  his 
 intended  journey  to  Rome  at  an  earlier  period  ;  but 
 he  now  gives  them  hopes  of  a  visit,  as  soon  as  his 
 calling  will  allow.  The  argument  taken  from  this 
 passage  to  prove  that  Paul  went  to  Spain  is  weak 
 and  inconclusive,  for  it  by  no  means  immediately 
 follows,  that  our  apostle  went  to  that  country, 
 because  it  was  his  intention  to  carry  the  gospel 
 thither.  For  Paul  only  speaks  of  the  hope  which  he 
 entertained  of  accomplishing  a  visit  to  the  Spaniards; 
 but  he  might,  as  other  believers  have  done,  sometimes 
 experience  the  disappointment  of  his  expectations. 
 
 For  I  trust  to  see  you — Paul  touches  upon  the 
 cause  of  his  long-continued  wish  and  present  deter- 
 mination to  come  to  the  Romans,  that  he  might  see 
 them,  and  enjoy  a  personal  interview  and  social  con- 
 versation with  the  disciples  of  Christ  in  Rome,  and 
 appear  before  them  in  his  apostolic  character  and 
 office ;  for  an  increase  of  the  gospel  is  comprehended 
 under  the  arrival  and  visit  of  an  apostle.  When 
 Paul  says,  /  shall  he  brought  on  my  way  thitherward 
 by  you,  he  intimates  how  much  pleasure  he  promised 
 himself  from  their  kindness  and  benevolence  ;  and 
 this,  as  we  have  already  stated,  was  the  best  and 
 surest  plan  for  securing  their  favour  and  esteem. 
 
TO    THE    ROMANS.  577 
 
 For  every  person  considers  his  obligation  to  another 
 increased  in  proportion  to  the  extent  of  the  confi- 
 dence, with  which  he  knows  that  a  reliance  is  placed 
 upon  his  assistance ;  for  we  regard  it  as  a  disgrace, 
 and  inconsistent  with  all  the  feelings  of  humanity,  to 
 deceive  any  one  in  the  opinion  which  they  have 
 formed  of  our  aid  and  kindness.  The  subjoined 
 sentence,  if  first  I  he  somewhat  fi,lled  with  your  com- 
 pany,  proves  the  reciprocal  kindness,  which  the 
 apostle  was  desirous  to  cultivate  ;  and  it  was  of  very 
 great  importance  for  the  interest  of  the  gospel  that 
 the  Romans  should  be  convinced  of  his  entertaining 
 this  feeling. 
 
 25  But  now  I  go  unto  Jerusalem  to  minister  unto 
 the  saints.  26  For  it  hath  pleased  them  of  Mace- 
 donia and  Achaia  to  make  a  certain  contribution  for 
 the  poor  saints  which  are  at  Jerusalem.  27  It  hath 
 pleased  them  verily ;  and  their  debtors  they  are. 
 For  if  the  gentiles  have  been  made  partakers  of  their 
 spiritual  things,  their  duty  is  also  to  minister  unto 
 them  in  carnal  things.  28  When,  therefore,  1  have 
 performed  this,  and  have  sealed  to  them  this  fruit,  I 
 will  come  by  you  into  Spain.  29  And  I  am  sure 
 that,  when  I  come  unto  you,  I  shall  come  in  the 
 fulness  of  the  blessing  of  the  gospel  of  Christ. 
 
 But  now — To  prevent  the  Romans  from'  soon  ex- 
 pecting his  arrival,  and  considering  themselves  to  be 
 deceived,  should  he  be  detained  longer  than  they 
 imagined,  Paul  acquaints  them  with  his  present 
 journey  to  Jerusalem  for  the  purpose  of  carrying  the 
 alms,  which  had  been  collected  for  the  poor  in  that 
 city,  from  Achaia  and  Macedonia.  This  duty,  he 
 observes,  would  hinder  his  immediate  journey  to 
 2  o 
 
578  ON  Paul's  epistle 
 
 Rome.  He  seizes  this  opportunity,  and  gradually 
 proceeds  to  recommend  this  contribution,  that  he 
 might  excite  the  Romans,  by  hints,  to  imitate  the 
 conduct  of  their  Achaian  and  INIacedonian  brethren. 
 For,  although  he  does  not  openly  request  the  Ro- 
 mans to  make  a  collection,  yet,  by  stating  that  it 
 was  the  bounden  duty  of  Macedonia  and  Achaia  to 
 adopt  the  course,  which,  on  this  occasion,  they  had 
 observed,  he  gently  intimates  the  same  duty  to  be 
 required  of  the  Romans,  since  they  were  in  circum- 
 stances precisely  similar.  His  open  confession  to 
 the  Corinthians  proves  this  to  have  been  his  object, 
 where  (2  Cor.  ix.  2)  he  states,  "  I  boast  of  you  to 
 them  of  Macedonia,  and  Achaia  was  ready  a  year 
 ago,  and  your  zeal  hath  provoked  very  many."  It 
 was,  indeed,  an  instance  of  rare  piety,  that  the 
 Greeks,  on  hearing  of  the  poverty  of  their  Christian 
 brethren  at  Jerusalem,  did  not  consider  the  great 
 distance  by  which  they  were  separated  from  them  ; 
 but,  in  consequence  of  their  union  by  the  bond  of 
 faith,  they  regarded  Zion  as  not  too  far  removed 
 from  Corinth,  and  relieved  the  indigence  of  the  be- 
 lievers in  that  city  out  of  their  own  abundance.  The 
 word  contribution,  or  communication ^  is  very  properly 
 used,  for  it  very  well  expresses  the  affection  and 
 feeling  with  which  we  ought  to  assist  the  poverty  of 
 our  brethren,  on  account  of  the  common,  mutual, 
 and  reciprocal  relation,  arising  from  the  unity  which 
 exists  among  the  members  of  the  body  of  the  church. 
 Because  the  Greek  pronoun,  which  means  a  certain 
 contribution,  is  often  redundant,  and  does  not  add 
 to  the  emphasis  of  the  passage,  T  have  entirely 
 omitted  it  in  my  version.  1  have  translated  the 
 Greek  participle,  which  signifies  ministering,  by  the 
 verb  to  minister,  since  it  seemed  to  express  more 
 properly  the  meaning  of  Paul ;  for  he  assigns,  as  an 
 excuse  for  not  hastening  immediately  his  journey  to 
 
TO    THE    ROMANS.  579 
 
 Rome,  the  just  and  useful  business  of  supplying  the 
 want  of  the  saints,  in  which  he  was  then  engaged. 
 
 And  their  debtors  they  are — Every  reader  must 
 feel  convinced,  that  the  obligation  here  mentioned 
 applies  as  strongly  to  the  Romans  as  the  Corinthi- 
 ans ;  for  the  former  people  were  as  deeply  indebted 
 to  the  Jews,  as  the  Macedonians,  or  inhabitants  of 
 Corinth.  Paul  assigns,  also,  the  cause  of  the  obliga- 
 tion, which  was  the  receiving  of  the  gospel  from  the 
 Jews,  and  derives  his  argument  from  the  less  to  the 
 greater.  He  uses  this  reasoning,  1  Cor.  ix.  11  :  *'  If 
 we  have  sown  unto  you  spiritual  things,  is  it  a  great 
 thing  if  we  shall  reap  your  carnal  things  ?"  which 
 are  immensely  much  more  vile  and  contemptible 
 than  the  blessings  of  the  gospel.  Paul  shows  the 
 value  of  the  kingdom  of  heaven  by  declaring  the 
 heathens  to  be  debtors,  not  only  to  the  ministers  and 
 servants  of  divine  truth,  but  to  the  whole  Jewish 
 nation,  from  whom  these  ministers  had  been  de- 
 scended. The  Greek  word,  here  translated  minister, 
 signifies,  to  perform  the  duty  assigned  by  the  state, 
 and  to  undergo  the  burdens  of  the  calling  deter- 
 mined by  Providence.  On  some  occasions,  also, 
 it  is  referred  to  the  performance  of  sacred  duties. 
 Paul,  I  have  no  doubt,  meant,  by  this  term,  a  kind 
 of  sacrifice  to  be  offered  by  believers,  when  they 
 supplied  the  necessities  and  poverty  of  their  indi- 
 gent brethren  out  of  their  own  substance.  For  the 
 duty  of  love,  which  they  owe,  is  paid  in  such  a  man- 
 ner as  to  be  offered  at  the  same  time  as  a  sacrifice 
 of  sweet-smelling  savour  to  Jehovah,  the  King  of 
 glory.  Paul,  however,  had  a  peculiar  regard,  in 
 this  passage,  to  the  mutual  satisfaction  and  recom- 
 pence,  which  could  be  claimed  as  a  just  debt  by  the 
 Jews  from  the  heathens,  on  account  of  the  spiritual 
 blessings  flowing  to  the  latter  from  the  former,  who 
 ought  to  repay  them  bv  temporal  comforts. 
 '202 
 
580  ON  Paul's  epistle 
 
 JVhen  I  have  sealed  to  them  this  fruit — I  ihink 
 Paul  here  made  an  allusion  to  the  custom  of  the 
 ancients,  who  secured  and  shut  up  by  the  seal  of  a 
 signet  their  valuable  treasures.  Paul  thus  commends 
 his  fidelity  and  integrity,  and  declares  he  will  be  as 
 faithful  a  keeper  of  the  money  intrusted  to  his  hands 
 as  if  he  carried  it  under  a  seal.  Fruit  indicates  the 
 yearly  profit  and  revenue  accruing  to  the  Jews,  as 
 Paul  had  just  mentioned,  from  the  sowing  of  the 
 gospel ;  just  as  the  field,  properly  cultivated,  sup- 
 ports the  husbandman  by  the  fruit  which  it  yields. 
 
 And  I  am  sure  that,  when  I  come  unto  you,  I  shall 
 come  in  the  fulness — These  expressions  admit  of  two 
 explanations.  The  first  sense  is,  that  he  would  find 
 an  abundant  fruit  of  the  gospel  at  Rome ;  for  good 
 Avorks,  the  fruit  of  faith,  form  the  great  blessing  of 
 the  gospel,  since  I  am  by  no  means  satisfied  with 
 the  interpretation  which  limits  the  meaning  of  this 
 expression  to  alms-giving.  The  second  explanation 
 follows  :  "  Paul,  for  the  purpose  of  making  the  Ro- 
 mans more  earnest  in  wishing  for  his  arrival,  ex- 
 presses a  hope,  that  he  would  not  be  unfruitful,  since 
 a  great  increase  of  the  gospel,  here  called  the  fulness 
 of  the  blessing,  or  by  a  Hebraism  full  blessimj,  and 
 which  means  the  prosperous  success  and  enlargement 
 of  the  divine  kingdom,  would  be  the  consequence  of 
 his  exertions.  This  blessing  depended  partly  upon 
 Paul's  ministry,  and  partly  upon  the  faith  of  the 
 Romans.  He  promises,  therefore,  that  he  would 
 not  visit  them  in  vain,  since  he  would  not  uselessly 
 throw  away  among  them  the  grace  which  he  had 
 received,  but  lay  it  out  to  a  good  purpose,  on  account 
 of  the  alacrity  with  which  they  were  prepared  to 
 receive  the  gospel."  The  former  interpretation  is 
 more  commonly  received,  and  more  completely  meets 
 my  approbation,  ''  that  Paul,  on  his  arrival,  expected 
 he  would  have  his  most  earnest  desires  gratified  by 
 
TO    THE    ROMANS.  581 
 
 finding  the  gospel  flourishing  and  prospering  among 
 them  with  distinguished  success,  by  the  great  holi- 
 ness of  their  lives,  and  their  excellence  in  every  kind 
 of  virtue.  He  assigns,  as  a  cause  of  his  desire,  the 
 uncommon  joy  which  he  expected  to  derive  from  an 
 interview  with  believers,  whom  he  would  behold 
 abounding  in  all  the  spiritual  riches  of  the  everlast- 
 ing gospel." 
 
 30  Now,  I  beseech  you,  brethren,  for  the  Lord 
 Jesus  Christ's  sake,  and  for  the  love  of  the  Spirit, 
 that  ye  strive  together  with  me  in  your  prayers  to 
 God  for  me  ;  31  That  I  may  be  delivered  from  them 
 that  do  not  believe  in  Judea ;  and  that  my  service 
 which  I  have  for  Jerusalem  may  be  accepted  of  the 
 saints  ;  32  That  I  may  come  unto  you  with  joy 
 by  the  will  of  God,  and  may  with  you  be  refreshed. 
 33  Now  the  God  of  peace  he  with  you  all.     Amen. 
 
 Now  I  beseech  you — Very  many  passages  prove 
 the  malignant  and  spiteful  grudge  entertained  against 
 Paul  by  his  own  nation,  on  account  of  the  false 
 complaints  and  calumnies  raised  to  ruin  his  charac- 
 ter, as  if  he  taught  the  forsaking  of  Moses  and  of  the 
 law.  Paul  knew  how  easily  the  greatest  innocence 
 may  be  oppressed  by  unfounded  accusations,  parti- 
 cularly among  those  who  are  hurried  off  by  incon- 
 siderate and  blind  zeal.  The  witnessing  of  the 
 Spirit,  mentioned  Acts  xx.  23,  occasionally  fore- 
 warned him  "  that  bonds  and  afflictions  abode  him 
 at  Jerusalem."  His  trouble  increased,  therefore, 
 with  the  extent  of  the  danger  to  which  he  saw  he 
 was  exposed.  Hence  proceeded  his  very  great 
 anxiety  in  commending  his  own  safety  to  the  vari- 
 ous   churches  ;    nor  need  we  be    surprised    at   his 
 
002  ON    PAUL  S    EPISTLE 
 
 solicitude  on  account  of  his  own  life,  since  he  knew 
 its  loss  would  be  accompanied  with  so  great  a  danger 
 to  the  church.  Paul  testifies  what  trouble  and  care 
 distressed  his  pious  breast :  what  vehemence  also  ap- 
 j)ears  in  his  calling  God  to  witness,  while  to  the  name 
 of  the  Lord  he  adds  the  love  of  the  Spirit,  by  which 
 the  saints  ought  mutually  to  embrace  each  other.  He 
 ceases  not,  however,  in  the  midst  of  so  much  fear 
 and  trembling,  to  pursue  an  onward  course ;  nor  is 
 he  so  afraid  of  danger,  as  not  to  be  willingly  pre- 
 pared to  undergo  it;  but  he  furnishes  himself  with 
 divine  remedies.  He  summons  to  his  assistance  the 
 aid  of  the  church,  that,  by  their  prayers,  he  may 
 receive  comfort,  according  to  the  Lord's  promise, 
 "  Where  two  or  three  are  gathered  together  in  my 
 name,  there  am  I  in  the  midst  of  them  ;"  (Matt. 
 x-viii.  20  ;)  and  again,  "  I  say  unto  you,  that  if  two 
 of  you  shall  agree  on  earth  as  touching  any  thing 
 that  they  shall  ask,  it  shall  be  done  for  them  of  my 
 Father  which  is  in  heaven."  (Matt,  xviii.  19.)  And 
 he  beseeches  them  by  Christ  and  the  love  of  the  Spirit, 
 that  none  might  imagine  what  he  commended  them 
 to  do  was  slight  or  trifling.  That  is  called  the  love 
 of  the  Spirit,  in  which  we  are  united  by  Christ,  be- 
 cause it  is  not  of  the  flesh,  nor  of  the  world,  but 
 proceeds  from  his  Spirit,  which  is  the  bond  of  our 
 unity.  Since,  therefore,  to  be  assisted  by  the  prayers 
 of  the  faithful  is  so  great  a  divine  blessing  that  even 
 Paul  himself,  that  most  chosen  instrument  of  God, 
 did  not  think  of  neglecting  it,  what  sloth  and  indo- 
 lence is  it  on  our  part,  who  are  misery,  vileness,  and 
 nothingness  itself,  to  despise  this  powerful  means  of 
 obtaining  the  smiles  of  Omnipotence.  It  is  the 
 height  of  impudence  to  take  this  passage  as  an 
 occasion  and  handle  for  supporting  the  doctrine 
 of  the  intercession  of  dead  saints.  That  ye  strive 
 together   with   me  —  The    version,    by    Erasmus,    to 
 
TO    THE    ROMANS.  583 
 
 assist  me  in  my  labours,  is  not  a  bad  one,  but  I 
 prefer  a  literal  translation,  because  it  is  more  em- 
 phatic. For  the  word  strive  shows  the  straits  in 
 which  he  was  placed ;  and  when  he  orders  his  bre- 
 thren to  assist  him  in  this  pressing  difficulty,  we  see 
 a  proof  of  the  affection,  which  believers  ought  to  feel 
 for  each  other  in  their  intercessory  prayers.  They 
 should  actually  take  upon  themselves  the  person 
 and  character  of  their  afflicted  brethren,  as  if  they 
 were  placed  in  the  same  difficulty  and  necessity.  He 
 points  also  to  the  effect  which  these  intercessors  are 
 capable  of  producing ;  for,  by  commending  a  brother 
 to  the  Lord,  he  takes  a  part  of  the  burden  upon 
 himself,  and  affords  him  so  much  assistance  and 
 relief.  And,  if  our  strength  is  placed  in  calling  on 
 the  name  of  God,  we  cannot  bestow  greater  strength 
 upon  our  brethren,  than  by  invoking  for  their  assist- 
 ance the  name  of  Jehovah. 
 
 That  my  service  loliich  I  have  for  Jerusalem — ■ 
 Paul's  calumniators  had  been  so  successful  in  their 
 false  charges  against  him,  as  to  excite  in  his  breast 
 a  feeling  of  solicitude,  lest  the  present,  which  he  was 
 carrying,  might  not  be  very  welcome  from  his  hands, 
 although  it  would  be  offered,  in  the  midst  of  such 
 pressing  want  and  necessity,  at  a  very  convenient 
 season.  Our  apostle's  astonishing  meekness  appears 
 from  his  not  ceasing  to  labour  for  the  temporal 
 wants  of  the  Jews,  even  while  he  entertained  a  doubt 
 of  his  exertions  being  regarded  with  pleasure  by 
 those  very  persons,  whose  wants  he  was  endeavour- 
 ing to  supply.  We  ought  to  imitate  his  disposition 
 of  mind  manifested  on  this  occasion,  and  never  cease 
 performing  acts  of  kindness  to  those  from  whom 
 we  have  no  certain  and  well-founded  cause  to 
 expect  the  least  gratitude.*     Paul  knew  that  saints 
 
 *  A  steady  adherence  to  this  truly  Christian  principle,  in 
 which  Calvin  himself  also  excelled,  would  be  found  very  use- 
 
584  ON  Paul's  epistle 
 
 also,  on  some  occasions,  might  be  hurried  off  by 
 /alse  accusations,  and  induced  to  entertain  an  evil 
 and  harsh  opinion  of  the  conduct  of  some  of  their 
 brethren.  Our  apostle  persists  in  making  honour- 
 able mention  of  those  very  believers,  even  when  he 
 certainly  knew  his  character  to  be  injured  by  their 
 representations.  The  additional  sentence,  that  I 
 may  come  unto  you,  implies  that  this  prayer  would 
 also  prove  highly  useful  to  the  Romans,  since  his 
 being  killed  in  Judea  would  prevent  his  exertions 
 for  their  advantage  and  instruction.  It  was  of  im- 
 portance also  that  he  should  come  with  joy  ;  since, 
 should  he  arrive  among  them  in  all  the  liveliness  of 
 hilarity,  and  without  one  gloom  of  grief  and  sorrow, 
 he  would  be  enabled  to  devote  all  his  time,  all  his 
 attention,  and  all  his  pains  and  study,  with  more 
 animation  and  more  activity,  to  the  promoting  of 
 their  spiritual  improvement.  The  expression,  re- 
 freshed, or  delighted,  shows  how  fully  convinced  he 
 was  of  their  fraternal  attachment.  The  sentence, 
 by  the  ivill  of  God,  instructs  us  in  the  necessity  of 
 devoting  ourselves  to  prayer,  since  God  alone  directs 
 all  our  paths,  and  all  our  steps,  by  his  gracious  and 
 unerring  providence. 
 
 Now  the  God  of  peace — The  universal  expression, 
 with  you  all,  shows,  that  Paul  did  not  pray  to  God 
 for  his  presence  and  favour  merely  wdth  the  Romans 
 in  general,  but  for  his  guidance  and  direction  of 
 every  individual  believer  in  that  city.  The  epithet, 
 peaceful,  must  be  referred  to  the  circumstance  of  the 
 passage,  and  means,  "  May  God,  the  Author  of  peace, 
 extend  his  preserving  care  to  every  saint  in  Rome.'* 
 
 ful  in  securing  the  peace  and  happiness  of  mankind.  How 
 many  arrows  might  strike,  taken  from  the  quiver  of  ingrati- 
 tude, without  leaving  a  single  wound  ! — Translator. 
 
TO    THE    ROMANS.  585 
 
 CHAPTER  XVI. 
 
 1  I  COMMEND  unto  yoii  Phebe,  our  sister,  which 
 is  a  servant  of  the  church  which  is  at  Cenchrea ; 
 2  That  ye  receive  her  in  the  Lord,  as  becometh 
 saints,  and  that  ye  assist  her  in  whatsoever  business 
 she  hath  need  of  you  :  for  she  hath  been  a  succourer 
 of  many,  and  of  myself  also,  ii  Greet  Priscilla  and 
 Aquila  my  helpers  in  Christ  Jesus  ;  4  Who  have 
 for  my  life  laid  down  their  own  necks  :  unto  whom 
 not  only  I  give  thanks,  but  also  all  the  churches  of 
 the  gentiles.  5  Likewise  greet  the  church  that  is 
 in  their  house.  Salute  my  well-beloved  Epenetus, 
 who  is  the  first-fruits  of  Achaia  unto  Christ.  6 
 Greet  Mary,  who  bestowed  much  labour  on  us. 
 7  Salute  Andronicus  and  Junia,  my  kinsmen,  and 
 my  fellow-prisoners,  who  are  of  note  among  the 
 apostles,  who  also  were  in  Christ  before  me.  8 
 Greet  Amplias  my  beloved  in  the  Lord.  9  Salute 
 Urbane,  our  helper  in  Christ,  and  Stachys  my  be- 
 loved. 10  Salute  Apelles,  approved  in  Christ. 
 Salute  them  which  are  of  Aristobulus'  household. 
 1 1  Salute  Herodion  my  kinsman.  Greet  them  that 
 be  of  the  household  of  Narcissus,  which  are  in  the 
 Lord.  12  Salute  Tryphena  and  Tryphosa,  who 
 labour  in  the  Lord.  Salute  the  beloved  Persis, 
 which  laboured  much  in  the  Lord.  13  Salute  Ru- 
 fus,  chosen  in  the  Lord,  and  his  mother  and  mine. 
 14  Salute  Asyncritus,   Phlegon,   Hermas,  Patrobas, 
 
586  ON  Paul's  EPistLE 
 
 Hermes,  and  the  brethren  which  are  with  them. 
 15  Salute  Philologus,  and  Julia,  Nereus  and  his 
 sister,  and  Olympas,  and  all  the  saints  which  are 
 with  them.  16  Salute  one  another  with  an  holy 
 kiss.     The  churches  of  Christ  salute  you. 
 
 /  commend  unto  you — A  considerable  part  of  this 
 chapter  is  devoted  to  salutations ;  and,  as  they  are 
 attended  with  no  difficulty,  it  would  be  loss  of  time 
 to  dwell  at  any  length  upon  so  plain  a  subject.  I 
 will  touch  only  on  those  points,  which  require  some 
 elucidation.  He  commends  Phebe,  the  bearer  of  the 
 epistle,  first,  from  her  office,  as  having  been  a  very 
 honest  and  holy  servant  of  the  church  ;  and  secondly, 
 for  having  always  devoted  her  time  and  labour  to  the 
 supplying  of  the  wants  of  all  the  believers,  on  which 
 account  it  was  their  bounden  duty  to  pay  her  every 
 attention.  Paul  orders  her  to  be  received  in  the 
 Lord,  because  she  was  a  servant  of  the  church  at 
 Cenchrea.  His  additional  sentence,  as  hecometh 
 saints^  intimates  that  it  would  be  altogether  unwor- 
 thy and  unbecoming  the  servants  of  Christ  to  show 
 her  no  honour,  and  distinguish  her  by  no  kindness. 
 And  indeed  it  is  highly  becoming  to  embrace  with 
 affection — to  manifest  esteem,  peculiar  love,  and 
 honour  to  all  the  members  of  Christ,  but  especially 
 to  such  as  are  employed  in  any  public  function  and 
 office.  Paul  orders  them  to  show  her,  in  return,  aid 
 and  assistance,  as  she  had  been  invariably  kind  in 
 attending  to  the  wants  and  demands  of  all  the  bre- 
 thren. It  is  merely  obeying  the  voice  of  humanity, 
 not  to  forsake  a  character  whose  disposition  is  na- 
 turally benevolent,  when  he  stands  in  need  of  the 
 assistance  of  others.  Paul,  with  a  view  of  increasing 
 their  kindness  to  her,  includes  himself  among  those 
 who  had  received  personal  assistance  at  her  hands. 
 
TO    THE    ROMANS.  587 
 
 Our  apostle  (1  Tim.  v.  9,  10)  acquaints  us  with  the 
 ministry  to  which  he  here  aUudes.  Public  officers 
 were  appointed  by  the  church  for  attending  to  the 
 maintenance  and  support  of  the  poor  ;  and  widows, 
 who  were  released  from  domestic  cares  and  labours, 
 encumbered  with  no  children,  and  were  constantly  de- 
 sirous to  devote  themselves  to  the  duties  of  religion, 
 and  obedience  to  the  Lord,  were  appointed  to  this 
 office,  and  bound  by  strict  obligation  to  its  fulfil- 
 ment. They  were  not  at  liberty  to  consider  them- 
 selves to  be  their  own  mistresses,  since  all  their  time 
 and  attention  were  required  to  take  care  of  others. 
 The  apostle  accuses  them  of  want  of  faithfulness,  and 
 of  adherence  to  their  engagements,  if  they  resigned 
 the  office  to  which  they  were  appointed.  Paul  for- 
 bids, therefore,  the  choosing  of  widows  under  three- 
 score years  old,  (1  Tim.  v.  il,)  since  he  clearly  fore- 
 saw that  a  vow  of  perpetual  celibacy,  which  it  was 
 necessary  for  them  to  observe,  was  dangerous,  nay, 
 ruinous,  before  that  age.  This  very  holy  office, 
 which  was  extremely  useful  for  the  church,  degene- 
 rated, during  the  more  corrupt  periods  of  Christi- 
 anity, into  the  idle  and  lazy  order  of  nuns.  Although 
 this  order,  from  its  very  first  origin,  was  bad,  and 
 contrary  to  the  word  of  God,  yet  it  has  now  so  far 
 degenerated  from  its  original  object,  that  it  is  as 
 dangerous  as  a  brothel  would  be,  if  situated  within 
 a  chapel  set  apart  to  chastity. 
 
 Greet  Priscilla  and  Aq^uila — These  testimonies 
 are  given  to  the  characters  of  certain  members  of  the 
 church,  with  a  view  to  confer  honour  on  probity,  by 
 the  esteem  which  is  shown  the  virtuous  and  worthy, 
 and  to  increase  the  authority  and  power  of  such  as 
 have  the  inclination  and  the  will  to  be  usefid  to  others. 
 They  are  necessary,  also,  in  exciting  an  ardour  in 
 the  breasts  of  those  who  are  commended  to  pur- 
 sue, with  steady  perseverance,  their  former  paths  of 
 virtue,  and  not  to  faint  in  their  career  of  piety,  nor 
 
588  ON  Paul's  epistle 
 
 to  grow  languid  in  their  zeal.  He  confers  distin- 
 guished honour  on  Aquila  and  Priscilla,  who  was 
 the  wife  of  the  former,  as  stated  by  Luke.  (Acts 
 xviii.  1.)  The  peculiar  modesty  of  our  holy  apostle 
 appears  in  the  praise  he  bestows  on  Priscilla ;  since 
 he  does  not  despise  the  assistance  of  a  female  in  the 
 work  of  the  Lord,  nor  blushes  to  confess  the  ad- 
 vantage which  he  had  experienced  from  such  a 
 coadjutor. 
 
 Unto  whom  not  only  I  give  thanks  —  Paul  here 
 gives  a  testimony  of  his  private  gratitude  to  Pris- 
 cilla and  Aquilla,  on  account  of  the  protection  which 
 they  afforded  his  life  by  not  sparing  their  own.  He 
 endeavours  to  excite  feelings  of  kindness  in  the 
 breasts  of  the  Romans  to  these  two  saints  by  men- 
 tioning the  thankfulness  of  all  the  churches  of 
 Christ.  Paul  was  deservedly  esteemed  and  loved 
 by  all  the  heathens,  since  he  was  an  incomparable 
 treasure,  and  we  need  not  be  surprised  to  find  all  the 
 gentile  churches  impressed  with  a  deep  sense  of 
 their  obligation  to  the  preservers  of  so  valuable  a 
 life.  It  is  worthy  of  observation,  that  Paul  could 
 not  confer  a  more  distinguished  honour  and  orna- 
 ment on  this  family  than  by  making  mention  of  the 
 church  in  their  house.  1  am  not  satisfied  with  Eras- 
 mus's translation,  congregation^  for  Paul  undoubtedly 
 made  an  honourable  mention  of  the  church  in  this 
 passage. 
 
 Who  is  the  first-fruits  of  Achaia  unto  Christ — This 
 alludes  to  legal  ceremonies ;  for,  since  those  are 
 sanctified  to  God  by  faith  who  have  the  first  place 
 in  being  offered  to  the  Lord  of  Hosts,  they  are  pro- 
 perly denominated  first-fruits.  Besides,  the  preroga- 
 tive of  honour  is  bestowed  by  Paul  according  to  the 
 priority  of  time,  when  faith  took  place.  This,  how- 
 ever, is  only  the  case  when  they  persevere  in  the  faith 
 steadfast  unto  the  end.  Certainly,  no  small  honour  is 
 bestowed  on  such  as  are  chosen  to  be  the  first-fruits 
 
TO    THE    IIOMANS.  .OSO 
 
 unto  God.  A  greater  and  nobler  proof  of  faith  is 
 exhibited  by  the  length  of  its  continuance,  when 
 those,  who  have  commenced,  do  not  weary  in  their 
 Christian  course.  He  affords  another  proof  of  his 
 gratitude,  by  mentioning  the  labours  and  attention 
 which  Mary  had  bestowed.  We  cannot  doubt  his 
 design  in  these  honourable  testimonies  was  to  com- 
 mend those,  whom  he  praised,  more  strongly  to  the 
 Romans. 
 
 Salute  Andronicus — Although  Paul  is  not  accus- 
 tomed to  affix  any  high  value  on  family,  or  other 
 carnal  privileges,  yet,  because  his  relationship  to 
 Junia  and  Andronicus  might  contribute  to  make 
 the  Romans  take  more  notice  of  them,  he  does  not 
 omit,  in  the  first  place,  even  this  ground  of  praise. 
 The  second  kind  of  praise  which  he  bestows  upon 
 them,  that  of  their  being  fellow -prisoners,  is  of 
 greater  importance,  because  bonds  are  considered  to 
 be  not  the  least  honourable  ornaments  in  the  Chris- 
 tian warfare.  Thirdly,  Paul  does  not  use  the  word 
 apostles  in  its  peculiar  and  usual  sense,  but  in  a 
 more  extended  signification,  and  applies  it  to  all 
 those  who  do  not  establish  merely  some  one  church, 
 but  spend  their  time  and  labour  in  promulgating  the 
 gospel  everywhere.  In  this  passage,  therefore,  Paul 
 generally  calls  those  apostles,  who  were  employed  in 
 preaching  the  doctrine  of  salvation  in  various  parts  for 
 the  purpose  of  planting  churches.  He  restricts  the 
 meaning  of  this  word  in  other  passages  to  the  twelve 
 disciples,  who  were  first  chosen  by  Christ ;  and  it 
 would  be  absurd  to  ascribe  this  great  excellence  in 
 the  proper  sense  of  the  term  to  these  two  believers. 
 He  does  not  hesitate  to  prefer  Andronicus  and 
 Junia  to  himself,  because  they  had  been  the  first  to 
 embrace  the  gospel  of  Christ. 
 
 Greet  them  that  are  of  the  household  of  Narcissus — 
 It  would   be   too  great  a  slight  on   Peter  to   have 
 
590  ON  Paul's  epistle 
 
 omitted  mentioning  him  in  so  large  a  catalogue,  had  he, 
 according  to  the  opinion  of  the  Roman  Catholics,  been 
 then  at  Rome.  If,  therefore,  in  doubtful  questions,  we 
 are  compelled  to  have  recourse  to  probable  conjecture, 
 no  judicious  person  will  be  induced  to  believe  the 
 truth  of  their  statement,  since  Paul  never  would 
 have  omitted  the  enumerating  of  so  distinguished  an 
 apostle.  It  is  also  worthy  of  observation,  that  none 
 of  those  splendid  and  magnificent  names  are  here 
 mentioned,  which  might  lead  us  to  conclude  that  the 
 Christians  were  persons  of  high  rank,  for  such  as  are 
 stated  by  Paul  were  of  obscure  and  ignoble  families. 
 As  I  consider  Narcissus,  who  is  here  mentioned,  to 
 have  been  Claudius'  freeman,  infamous  by  the  num- 
 ber of  his  crimes  and  the  extent  of  his  profligacy,  so 
 the  goodness  of  God,  which  penetrated  into  this  im- 
 pure family,  burning  with  every  kind  of  wickedness, 
 has  a  greater  claim  on  our  admiration.  I  do  not, 
 by  any  means,  consider  Narcissus  himself  to  have 
 been  converted  to  Christianity ;  but  it  is  very 
 striking  to  find  the  grace  of  God  visiting  a  house 
 which  resembled  even  hell  itself.  Since,  however, 
 those  who  constantly  resided  under  the  roof  of  a 
 filthy  pander,  a  most  greedy  robber,  and  a  thoroughly 
 depraved  character,  worshipped  Christ  with  purity, 
 slaves  need  not  wait  for  the  conversion  of  th,eir  mas- 
 ters, but  each  may  follow  Christ  for  himself.  It 
 appears,  from  the  exceptions  mentioned,  that  there 
 were  only  few  believers  in  the  family. 
 
 Salute  you  ivith  a  holy  kiss — A  kiss,  as  appears 
 from  various  passages  of  Scripture,  was  the  frequent 
 and  usual  mark  of  kindness  among  the  Jews.  Such 
 a  custom  was  perhaps  less  common  among  the  Ro- 
 mans, but  it  was  not  unusual ;  women,  however, 
 were  only  allowed  to  receive  the  salutations  of  their 
 relations.  This,  however,  became  a  practice  among 
 the   ancients,  so   that   Christians   mutually  saluted 
 
TO    THE    ROMANS.  591 
 
 each  other  before  receiving  the  Lord's  Supper,  as  a 
 mark  and  testimony  of  their  friendship  ;  after  which 
 they  gave  ahns,  for  the  purpose  of  proving  also,  in 
 very  deed  and  effect,  what  they  had  represented  by 
 a  kiss,  as  appears  from  one  of  Chrysostom's  homi- 
 lies. Hence  originated  the  ceremony,  now  used 
 among'  the  Roman  Catholics,  of  kissing  the  cup,  and 
 offering  the  oblation.  The  former  of  these  is  a  mere 
 superstitious  practice,  without  any  advantage ;  the 
 latter  contributes  to  no  other  purpose  but  that  of 
 satiating,  if  it  be  possible,  the  avarice  of  the  priests. 
 Paul  does  not  indeed  appear  positively  to  require 
 this  ceremony,  but  he  only  exhorts  them  to  cherish 
 brotherly  love,  which  is  distinguished  by  him  from 
 the  profane  friendship  of  the  world,  that  is  gene- 
 rally either  counterfeited  and  disguised,  or  consists 
 of  nothing  but  wickedness,  or  is  kept  together  by 
 evil  arts,  and  is  never  directed  to  a  proper  object, 
 nor  tends  to  a  useful  end.  On  wishing  health  to  the 
 churches,  he  is  desirous  to  bind  together,  by  the 
 mutual  bond  of  love,  all  the  members  of  Christ. 
 
 17  Now,  I  beseech  you,  brethren,  mark  them 
 which  cause  divisions  and  offences  contrary  to  the 
 doctrine  which  ye  have  learned  ;  and  avoid  them. 
 18  For  they  that  are  such  serve  not  our  Lord  Jesus 
 Christ,  but  their  own  belly  ;  and  by  good  words  and 
 fair  speeches  deceive  the  hearts  of  the  simple.  19 
 For  your  obedience  is  come  abroad  unto  all  men. 
 I  am  glad,  therefore,  on  your  behalf:  but  yet  I 
 would  have  you  wise  unto  that  which  is  good,  and 
 simple  concerning  evil.  20  And  the  God  of  peace 
 shall  bruise  Satan  under  your  feet  shortly.  The 
 grace  of  our  Lord  Jesus  Christ  he  with  you.     Amen. 
 
592  ON  Paul's  epistle 
 
 And  I  beseech — He  now  gives  an  exhortation, 
 which  is  necessary  for  occasionally  correcting  all 
 churches,  since  the  ministers  of  Satan  constantly 
 watch  every  opportunity  for  disturbing  the  kingdom 
 of  Christ.  Two  methods  are  adopted  by  them  for 
 the  purpose  of  producing  this  disturbance, — either  by 
 sowing  dissentions,  which  distract  and  withdraw  the 
 mind  from  the  unity  of  the  truth,  or  exciting  offen- 
 ces calculated  to  alienate  them  from  the  love  of  the 
 gospel.  The  former  is  effected,  when  the  truth  of 
 God  is  destroyed  by  doctrines  of  human  invention ; 
 the  latter,  when  it  is  rendered  odious  or  contempti- 
 ble by  the  contrivance  of  various  arts.  He  orders, 
 therefore,  a  strict  watch  to  be  placed  on  such  as 
 adopt  either  of  these  methods,  with  a  view  to  pre- 
 vent them  from  deceiving  or  seizing  unawares  the 
 faithful,  who  are  off  their  guard ;  and  he  is  also  de- 
 sirous that  believers  should  avoid  keeping  any  soci- 
 ety with  designing  men,  because  ruin  and  destruction 
 result  from  their  conduct.  Nor  does  he  here  require 
 this  attention  from  the  faithful  without  cause  ;  for 
 corrupt  and  vile  characters  often  do  much  injury  to 
 the  church  from  our  negligence,  before  they  are  op- 
 posed ;  and,  if  not  prevented  by  great  care  and  pru- 
 dence, frequently  creep  in  by  their  surprising  crafti- 
 ness for  the  purpose  of  doing  mischief.  Observe^ 
 also,  the  address  is  directed  to  those,  who  are  in- 
 structed in  the  pure  doctrine  of  God  ;  for  to  separate 
 such  as  agree  in  the  truth  of  Christ,  is  an  impious 
 and  sacrilegious  divorce  ;  but  to  defend  a  conspiracy 
 for  promoting  lies  and  impious  doctrines,  under  the 
 pretext  of  peace  and  unity,  is  a  shameless  calumny. 
 The  Papists  have  no  foundation  for  exciting,  by  art- 
 ful guile,  an  unfavourable  impression  and  low  opi- 
 nion of  us  believers,  from  this  passage ;  for  we  do 
 not  attack  and  confute  the  gospel  of  Christ,  but  the 
 
TO    THE    ROMANS.  593 
 
 falsehoods  of  the  devil,  by  which  it  has  hitherto  been 
 obscured ;  nay,  Paul  clearly  proves  that  he  does  not 
 condemn  every  kind  of  variance,  disagreement,  and 
 separation,  without  exception  ;  but  those,  which 
 break  in  pieces  the  harmony  of  the  orthodox  faith. 
 'For  the  force  of  the  passage  lies  in  the  sentence, 
 which  you  have  learned,  since  it  was  a  necessary 
 duty  for  the  Romans  to  depart  from  the  manner  of 
 their  country,  and  the  institutions  of  their  ancestors, 
 before  they  were  properly  instructed  in  the  princi- 
 ples of  the  gospel. 
 
 For  they  that  are  such — Paul  adds,  that  a  constant 
 mark,  and  necessary  distinction,  between  false  pro- 
 phets and  the  servants  of  Christ,  may  be  found  in 
 the  former  not  paying  the  least  regard  to  the  glory 
 of  Christ,  but  minding  only  their  own  bellies.  Since, 
 however,  they  creep  into  the  church  by  craft,  and 
 conceal  their  own  wickedness  under  a  false  and  as- 
 sumed character,  he  points  out,  at  the  same  time, 
 their  arts,  to  prevent  any  one  from  being  deluded  by 
 that  smooth  and  flattering  language,  which  they  use 
 as  a  means  for  securing  to  themselves  favour.  The 
 preachers  of  the  gospel  are  also  distinguished  by 
 their  own  peculiar  affability,  and  pleasantness  of 
 manners,  but  combined,  at  the  same  time,  with  a 
 freedom,  which  prevents  them  from  wheedling  men 
 by  vain  praises,  or  alluring  them  by  the  indulgence 
 of  their  vices.  But  these  impostors  not  only  entice 
 the  affections  of  others  by  flattery,  but  spare  and 
 gratify  their  vices  with  a  view  to  attach  them  more 
 strongly  to  their  own  persons.  He  applies  the  term 
 simple  to  those,  who  want  sufficient  circumspection 
 to  avoid  the  fraudulent  arts  practised  by  such  de- 
 ceivers. 
 
 For  your  obedience  is  come  abroad — In  answer  to 
 an  objection,  which  might  be  adduced  against  the 
 apostle,  that  he  exhorted  the  believers  at  Rome, 
 2  p 
 
594  ON  Paul's  epistle 
 
 because  he  entertained  an  unfavourable  opinion  of 
 their  character,  he  points  out  to  them  his  desire  to 
 prevent  their  fall,  which,  without  great  watchfulness, 
 might  easily  happen.  Paul  argues  in  the  following 
 manner :  *'  Your  conduct  gives  me  cause  for  rejoic- 
 ing over  you,  since  your  obedience  is  indeed  so  uni- 
 versally praised ;  because,  however,  persons  often 
 fall,  in  your  case,  from  simplicity,  I  am  desirous  you 
 should  be  inexperienced  and  simple  in  committing 
 evil,  but  distinguished  for  the  highest  prudence  in 
 virtue,  and  the  preserving  of  your  integrity  when- 
 ever it  is  required."  We  here  see  that  the  simplicity 
 praised  in  Christians  leaves  no  ground  for  the  pre- 
 tence of  those,  who  at  the  present  period  regard  a 
 stupid  ignorance  of  God's  word  as  the  highest  virtue. 
 For  although  he  approves  of  the  obedient  and  cour^ 
 teous  conduct  of  the  Romans,  yet  he  is  desirous 
 they  should  adopt  such  prudence  and  discrimination 
 as  would  prevent  their  credulity  from  being  exposed 
 to  impostures  of  any  description.  He  therefore  so 
 congratulates  them  upon  their  freedom  from  wicked- 
 ness, as  to  manifest  his  desire  of  their  acting  with 
 prudence  in  avoiding  evil.  The  following  expres- 
 sion, God  shall  bruise  Satan,  is  rather  a  promise  for 
 confirming  them  than  a  prayer.  He  exhorts  them, 
 therefore,  to  fight  undauntedly,  without  fear,  against 
 Satan,  and  promises  their  speedy  victory.  Our 
 great  adversary,  indeed,  notwithstanding  Christ  has 
 gained  one  complete  victory  over  him,  is  ever  ready 
 to  renew  the  engagement ;  on  which  account,  Paul 
 promises  them  ultimate  success  in  his  overthrow, 
 which  never  appears  during  the  continuance  of  the 
 dispute.  Paul  not  only  speaks  of  the  last  day,  when 
 Satan  must,  without  doubt,  be  utterly  trodden  under 
 our  feet ;  but  as  the  accuser  of  the  brethren  would 
 ^ven  then,  as  it  were,  unloose  and  break  asunder  his 
 reins,  and  throw  every  thing  into  strange  confusion 
 
TO    tllE    ROMANS.  595 
 
 with  pride  and  arrogance,  the  apostle  promises  his 
 future  subjugation,  after  a  short  period,  by  the  Lord, 
 when  he  would  give  him  to  be  trampled  upon  by  the 
 feet  of  the  pious.  The  following  prayer  for  the 
 grace  of  Christ  to  continue  with  them,  implies  their 
 enjoyment  of  all  those  blessings,  which  have  been 
 purchased  for  us  by  Christ. 
 
 21  Timotheus  my  work-fellow,  and  Lucius,  and 
 Jason,  and  Sosipater,  my  kinsmen,  salute  you.  22 
 I  Tertius,  who  wrote  this  epistle,  salute  you  in  the 
 Lord.  23  Gaius  mine  host,  and  of  the  whole 
 church,  saluteth  you.  Erastus,  the  chamberlain  of 
 the  city,  saluteth  you,  and  Quartus  a  brother.  24 
 The  grace  of  our  Lord  Jesus  Christ  he  with  you  all. 
 Amen.  25  Now  to  him  that  is  of  power  to  stab- 
 lish  you  according  to  my  gospel,  and  the  preaching 
 of  Jesus  Christ,  (according  to  the  revelation  of  the 
 mystery,  which  was  kept  secret  since  the  world  be- 
 gan, 26  But  now  is  made  manifest,  and  by  the 
 scriptures  gf  the  prophets,  according  to  the  com- 
 mandment of  the  everlasting  God,  made  known  to 
 all  nations  for  the  obedience  of  faith  ;)  27  To  God 
 only  wise,  he  glory  through  Jesus  Christ  for  ever% 
 Amen. 
 
 Timothy,  S^c.  salute  you — The  underwritten  salu- 
 tations are  intended  both  to  cherish  mutual  concord 
 and  agreement  among  those  who  are  situated  at  a 
 great  distance  from  each  other,  and  also  to  make  the 
 Romans  acquainted  with  the  subscription  of  their 
 brethren  in  the  epistle.  Paul  indeed  had  no  occa- 
 sion for  the  testimony  of  others,  but  he  derived 
 very  considerable  advantage  from  their  agreement 
 2p2 
 
59.6  ON    PAUL  S    EPISTLE 
 
 and  harmony.  We  find  the  epistle  concluding  mth 
 praise  and  thanksgiving  to  God  ;  for  Paul  declares 
 the  distinguished  kindness  of  his  heavenly  Father, 
 in  vouchsafing  the  gentiles  the  light  of  the  gospel ; 
 and  his  immense  goodness,  surpassing  all  praise, 
 was  made  manifest  in  this  exhibition  of  his  love. 
 This  praise  is  indeed  calculated  both  to  elevate  and 
 confirm  the  confidence  of  the  pious,  that,  their  minds 
 aspiring  to  God,  they  may  with  certainty  expect  all 
 the  blessings  which  are  here  committed  to  him,  and 
 confirm  also  their  future  hope  by  his  former  favours. 
 Since,  however,  Paul,  by  collecting  many  subjects 
 into  one  sentence,  has  formed  a  long  period,  which 
 is  involved  by  transposing  the  grammatical  order  of 
 the  words,  we  will  divide  the  whole  into  its  separate 
 parts.  Paul,  in  the  first  place,  attributes  all  glory 
 to  God  alone  ;  in  the  second,  for  the  purpose  of 
 showing  it  to  be  his  just  due,  he  incidentally  men- 
 tions some  of  his  attributes,  to  make  it  evident  that 
 he  alone  is  worthy  to  receive  every  kind  of  praise. 
 Wisdom  is  attributed  by  Paul  to  God  alone  ;  and 
 by  ascribing  this  praise  to  him^  all  other  creatures 
 are  deprived  of  this  prerogative.  Paul,  indeed, 
 after,  having  mentioned  the  secret  counsel  of  God, 
 seems  designedly  to  have  added  this  praise  for  the 
 purpose  of  hurrying  off*  his  reader,  that  he  might 
 excite  in  all  a  reverence  and  admiration  of  his  divine 
 wisdom.  For  we  know  when  men  do  not  perceive 
 design  in  the  works  of  God,  how  ready  they  are 
 loudly  to  display  their  disapprobation.  He  afibrds 
 the  Romans  more  certain  information  concerning  the 
 doctrine  of  final  perseverance,  when  he  adds  God's 
 power  for  confirming  their  strength.  And  to, make 
 them  acquiesce  with  greater  certainty  in  this  power, 
 he  adds  the  evidence  borne  to  it  by  the  gospel, 
 where  you  see  a  promise  is  not  only  given  us  of 
 present  grace,  but  we  enjoy  also  a  certainty  of  the 
 
TO    THE    ROMANS.  o97 
 
 perpetual  continuance  of  this  great  blessing.  For 
 God  does  not  declare  in  his  gospel  that  he  is  only 
 our  Father  for  the  present,  but  will  continue  such  to 
 the  very  last ;  nay,  his  adoption  is  extended  beyond 
 death,  for  he  conducts  us  to  an  eternal  inheritance. 
 The  power  and  dignity  of  the  gospel  are  commended 
 by  the  remaining  statements  of  the  apostle.  He 
 calls  the  gospel  the  preaching  of  Jesus  Christ,  as  its 
 whole  sum  is  certainly  contained  in  the  knowledge 
 of  our  Redeemer  ;  its  doctrine  is  denominated  a 
 revelation  of  the  mystery,  to  which  we  ouglit  not 
 only  to  listen  with  more  attention,  but  to  impress  it 
 on  our  minds  with  feelings  of  the  highest  venera- 
 tion. It  does  not  indeed  present  the  pride  of  wis- 
 dom, which  is  desired  by  the  children  of  this  world, 
 who  on  this  account  despise  it,  but  explains  the  un- 
 speakable treasures  of  heavenly  wisdom,  which  are 
 more  exalted  than  the  powers  of  the  highest  genius  ; 
 and  if  angels  themselves  regard  these  glories  with 
 ador^ation,  wonder,  and  astonishment,  they  cannot 
 certainly  be  held  in  sufficient  admiration  by  the  most 
 exalted  of  human  beings.  Nor  ought  this  wisdom 
 to  be  less  valued  because  it  lies  concealed  under 
 mean  and  homely  simplicity  of  words,  since  it  has 
 pleased  God  by  such  a  method  to  subdue  the  pride 
 and  arrogance  of  the  flesh.  But  since  some  doubt 
 might  arise  how  a  mystery,  suppressed  for  so  many 
 ages,  could  have  appeared  and  showed  itself  in  such 
 a  sudden  manner,  the  apostle  informs  us  neither  the 
 rashness  of  man,  nor  any  fortuitous  casualty,  but 
 God's  eternal  ordination,  produced  it ;  where  the 
 door  is  also  closed  against  those  questions  of  mere 
 curiosity,  which  the  frowardness  and  pride  of  human 
 genius  are  apt  to  propose.  For  these  consider  every 
 event,  which  takes  place  suddenly  and  unexpectedly, 
 to  occur  without  design ;  and  hence  often  rashly  infer 
 that  the  works  of  God  are  absurd,  or  perplex  tliem- 
 
598  ON  Paul's  epistle 
 
 selves  at  least  with  many,  intricate  doubts.  Paul 
 therefore  admonishes  us,  that  the  gospel  which  had 
 now  appeared  was  decreed  by  God  before  the  foun- 
 dation of  the  world.  And  to  prevent  any  one  from 
 entering  into  a  controversy  for  the  purpose  of  dis- 
 crediting the  gospel  by  its  novelty,  he  quotes  the 
 writings  of  the  prophets,  whose  predictions  we  find 
 to  be  now  fulfilled.  For  all  the  prophets  bore  so 
 clear  a  testimony  to  the  gospel,  that  it  cannot  re- 
 ceive a  better  confirmation  from  any  other  source  ; 
 and  in  this  way  God  has  so  properly  prepared  the 
 mind  of  his  people,  as  to  prevent  them  from  feeling 
 astonishment  in  consequence  of  the  novelty  of  an 
 unexpected  event.  If  any  reader  objects  that  Paul 
 contradicts  himself  because  he  says  the  mystery,  to 
 which  God  bare  testimony  by  the  prophets,  had 
 been  concealed  in  all  ages,  Peter  gives  an  easy  solu- 
 tion of  this  difficulty,  when  he  says,  the  prophets, 
 in  their  careful  inquiries  concerning  the  salvation 
 which  was  offered  to  us,  ministered  the  things  unto 
 us,  and  not  unto  themselves.  (1  Peter  i.  12.)  God 
 therefore  was  silent  in  what  he  spoke  at  that  time, 
 because  the  revelation  of  those  things,  concerning 
 which  he  wished  his  servants  to  prophesy,  was  kept 
 by  him  in  a  state  of  suspense.  In  what  sense  Paul 
 calls  the  gospel  a  hidden  mystery  in  this  passage, 
 in  Eph.  iii.  9,  and  Col.  i.  26,  is  not  fully  deter- 
 mined even  among  the  learned.  The  opinion  of 
 those  who  refer  it  to  the  calling  in  of  the  gentiles  is 
 the  most  forcible,  to  which  Paul  himself  expressly 
 alludes  in  his  epistle  to  the  Colossians.  (Col.  i.  27.) 
 I  grant  this  to  be  one,  but  not  the  sole  cause  ;  for  I 
 think  there  is  a  greater  probability  in  supposing 
 Paul  to  have  regarded  other  points  of  difference  be- 
 tween the  Old  and  New  Testament.  For  notwith- 
 standing all  those  subjects  had  formerly  been  taught 
 by  the  prophets  which  Christ  and  his  apostles  ex- 
 
TO    THE    ROMANS^ 
 
 599 
 
 plained,  yet  they  had  taught  them  in  such  an  ob- 
 scure manner,  when  compared  with  this  shining 
 splendour  of  the  light  of  the  gospel,  that  we  need 
 not  be  surprised,  if  such  things  as  are  now  done 
 openly  are  said  to  have  been  hidden  and  concealed. 
 Nor  does  Malachi  (iv,  2)  prophesy  in  vain,  that  the 
 Sun  of  Righteousness  would  arise  with  healing  under 
 his  wings  ;  nor  had  Isaiah  before  failed  in  extol- 
 ling, with  such  magnificent  and  splendid  praise,  the 
 embassy  of  the  Messiah.  Finally,  the  gospel  is  not 
 without  reason  called  the  kingdom  of  God  ;  but  we 
 may  more  properly  conclude  from  the  subject  itself, 
 that  the  treasures  of  heavenly  wisdom  had  been 
 finally  then  opened,  when  God  appeared,  as  it  were, 
 face  to  face  by  means  of  his  own  only  begotten  Son, 
 and  dispelled  the  ancient  shadows  of  the  Mosaic 
 dispensation.  Paul  again  states  the  end  and  design 
 of  preaching  the  gospel,  which  was  mentioned  in  the 
 beginning  of  the  first  chapter,  that  God  may  gather 
 together  all  nations  to  the  obedience  of  faith.* 
 
 *  Cold  must  be  the  heart  of  that  Briton,  who  does  not 
 rejoice  to  see  his  native  land,  and  her  descendants,  the  Ame- 
 ricans, made,  at  this  moment,  the  greatest  means  for  accom- 
 plishing this  glorious  object,  by  so  many  and  such  active 
 Christian  Societies.  When,  however,  we  remember  how  little 
 has  been  done  by  all  Christendom  for  this  purpose,  and  that 
 the  disinterested,  amiable,  and  enlightened  Fenelon  adduced 
 the  lethargy  of  Protestants  in  propagating  the  gospel,  as  one 
 of  the  strongest  arguments  against  their  system,  since  the 
 Roman  Catholics  were  at  that  time  more  active  in  this  noblest 
 of  all  objects,  surely  it  is  high  time  for  all  of  us  to  awake, 
 and  with  one  heart,  and  one  soul,  to  labour  to  the  utmost  in 
 diffusing  the  kingdom  of  the  gospel  of  peace.  AVhat  can 
 seven  hundred  missionaries  do  in  evangelizing  six  hundred 
 millions  of  our  fellow-men  ?  Let  all  the  petty,  disgraceful, 
 and  ruinous  disputes  between  the  various  parties  of  profess- 
 ing Christians  be  forgotten,  and  let  all  our  energies  be  de- 
 voted to  the  conversion  of  the  whole  world.  Let  us  pray 
 more,  work  more — spend  more  of  our  time,  our  talents,  our 
 influence,  and  our  money,  for  this  one  undivided  object;  and 
 
600  ON  Paul's  epistle 
 
 we  shall  soon  see  New  Zealand  itself,  that  land  of  cannibali?, 
 become  the  abode  of  gentleness,  and  of  love,  and  of  harmony. 
 Then  the  Spirit  of  God  shall  be  poured  upon  the  world  from 
 on  high,  judgment  shall  dwell  in  the  wilderness,  and  righ- 
 teousness remain  in  the  fruitful  field  ;  the  work  of  righteous- 
 ness shall  be  peace,  and  the  eflfect  of  righteousness,  quietness 
 and  assurance  for  ever.  All  God's  people  shall  dwell  in 
 peaceable  habitations,  in  sure  dwellings,  and  in  quiet  resting 
 places.   (Isaiah  xxxii.  15 — 18.) 
 
 To  what  is  Britain  indebted  for  all  her  personal — all  her 
 social — all  her  civil — all  her  religious  liberty  ? — To  Chris- 
 tianity. To  what  was  Howard  indebted  for  his  glory  of 
 cleansing,  and  decorating,  and  enlarging  our  prisons,  and 
 those  of  all  Europe  ? — To  Christianity.  What  powerful 
 motive  impelled  Wilberforce  to  break  asunder  the  shackles 
 of  the  slave  ? — Christianity.  Let  us  look  at  our  colleges — 
 our  hospitals — our  various  seminaries  of  learning — our  won-* 
 derful  discoveries  in  mind  and  matter,  and  ask  whence  did 
 such  blessings  flow  ? — From  Christianity. 
 
 Fifty  years  before  the  Christian  era,  Cicero,  the  orator  and 
 the  philosopher,  advised  one  of  his  friends  on  no  account, 
 and  for  no  price,  to  purchase  British  slaves,  since  they  would 
 be  worse  than  useless.  The  Sun  of  Righteousness  shone 
 upon  our  land.  Alfred,  one  great  source  of  all  our  glory, 
 translated  part  of  the  Scriptures  ;  the  Spirit  of  holiness 
 visited  us  in  love  ;  and  this  same  Britain  prepared  the  way 
 for  the  final  emancipation  of  all  slaves.  Shall  we  then  con- 
 fine these  blessings  to  ourselves  ?  Let  us  diffuse  them  to  the 
 utmost  parts  of  the  earth,  by  spreading  the  truths  of  the  Most 
 High ;  and  all  nations,  the  Jews  and  Arabs  themselves,  will 
 rise  up  and  bless  us.  Let  it  be  the  noblest  glory,  and  th^ 
 most  unwearied  labour,  of  every  Briton,  to  place  all  the 
 world  side  by  side  with  England  and  Scotland,  To  accom- 
 plish this  we  must  never  cease  to  use  every  effort  in  advancing 
 the  cause  of  Christ,  as  the  only  sure  and  lasting  means  for 
 drawing  down  upon  us  blessings  from  Infinite  Love. 
 
 We  live  in  a  period  of  great,  and  active,  and  surprising 
 excitement.  Reform  is  in  every  thing,  among  all  classes, 
 and  in  all  places  the  order  of  the  day.  If  our  reforms  bottom 
 on  Christianity,  as  revealed  in  the  Bible,  without  a  regard 
 to  mere  human  systems  and  human  policy,  while  we  rely 
 simply  upon  the  God  of  heaven  and  earth  for  a  blessing  upon 
 all  the  measures  now  in  progress,  or  hereafter  to  be  adopted, 
 the  glory  of  Britain  will  rise  higher  and  higher.  Let  these 
 be  forgotten,  the  incendiarism,  robbery,  poisoning,  mui'der ; 
 
TO    TttE    ROMANS.  COl 
 
 nay,  even  the  barbarism  of  Britain,  will  increase  ;  and  our 
 splendour  will  cease  with  the  neglect  of  our  Sabbaths — with 
 the  increase  of  intemperance — with  an  indifference  to  family 
 and  private  prayer — with  the  want  of  zeal  for  the  cause  of  the 
 gospel,  and  a  forgetfulness  of  those  glorious  principles  which 
 made  the  apostles  and  the  reformers  martyrs  to  the  love  of 
 Christ.  We  talk  much  about  patriotism  ;  but  never  let  us 
 rely  with  the  least  possible  confidence  on  any  patriot,  how- 
 ever exalted  his  genius,  extensive  his  learning,  profound  his 
 erudition,  or  splendid  his  eloquence,  who  does  not  endea- 
 vour, in  all  his  measures,  to  connect  time  with  eternity,  and 
 to  make  Christianity  his  unceasing  pole  star.  Guided  by 
 this  he  will  be  enabled  to  surmount  the  greatest  difficulties, 
 to  set  at  nought  the  most  dreadful  dangers,  and  to  triumph 
 over  the  most  powerful,  rich,  and  determined  opposition. 
 The  hand  of  Omnipotence  will  never  desert  him ;  and  he 
 will  be  honoured  by  stamping  his  own  principles,  and  his 
 own  character,  upon  all  succeeding  ages.  The  gloom  of 
 superstition — the  dreams  of  ignorance — the  folly  of  fanati- 
 cism, and  the  madness  of  enthusiasm,  will  fly  at  his  approach. 
 He  will  spurn  the  low,  mean,  corrupt,  compromising,  and 
 truckling  views  of  a  party  ;  and,  guided  by  the  noblest  disin- 
 terestedness, and  the  most  generous  love  of  mankind,  will 
 rely  with  confidence,  in  the  midst  of  all  contumely  and  re- 
 proach, on  the  sure  approval  of  future  ages.  By  this  system 
 of  action  the  interests  and  the  glory  of  his  country  will  be 
 united  and  blended  with  those  of  the  whole  world,  and  his 
 reward  will  be  a  delightful  peace  of  conscience,  and  the  sure 
 prospect  of  endless  happiness. 
 
THE    CHARACTER 
 
 CALVIN. 
 
 Few  writers  or  divines,  in  any  age,  have  been  more 
 exposed  to  the  calumnies  of  their  enemies,  or  less 
 flattered  by  their  friends,  than  John  Calvin.  His 
 genius,  his  talents,  his  learning,  his  unwearied  la- 
 bour, his  persevering  activity,  and  his  striking  dis- 
 interestedness, secured  for  him  no  small  share  in 
 the  reformation.  His  system  of  church  government, 
 which  originated  in  a  great  measure  from  the  pecu- 
 liar circumstances  of  affairs  in  Geneva,  and  was  ex- 
 tended to  France,  Scotland,  Holland,  &c.,  gave  him 
 a  more  extended  influence,  and  undisputed  power, 
 than  he  would  otherwise  have  obtained,  and  contri- 
 buted also  to  make  him  an  object  of  hatred  to  the 
 Roman  hierarchy. 
 
 A  deep  and  well-founded  conviction  that  he  has 
 long  laboured  in  my  own  country  under  a  heavy 
 load  of  unmerited  obloquy  induces  me  to  draw  a  few 
 outlines  of  his  character.  In  doing  this,  I  have  been 
 guided  by  all  the  authentic  documents  which  I  could 
 command,  without  paying  any  regard  to  the  state- 
 ments either  of  his  friends  or  foes. 
 
 Timidity,  nay,  even  pusillanimity  was  one  of  the 
 most  striking  features  in   the  natural  character  of 
 
604  "rHE    CHARACTER 
 
 Calvin.  He  wanted  courage,  as  a  man,  to  face  and 
 encounter  the  commonest  danger,  while,  as  a  Chris- 
 tian, he  was  prepared  to  meet  the  violent  assaults  of 
 the  most  powerful  emperors  and  monarchs,  and  to 
 smile,  with  the  most  composed  complacency,  at  the 
 grim  countenance  of  the  king  of  terrors  in  his  most 
 horrid  forms.  He  placed  no  confidence  in  himself, 
 but  depended  upon  the  protection,  and  guidance, 
 and  strength  of  the  arm  of  Omnipotence.  He  knew 
 that  his  own  power  was  nothing ;  but,  relying  upon 
 the  promises  of  unchanging  Truth  and  infinite  Love, 
 no  dominion,  however  great — no  opposition,  however 
 violent — made  him  shrink  from  his  Christian  duty, 
 or  in  any  instance  either  to  deny  or  recant  the 
 truth.  He  rested  safe  and  secure  under  the  panoply 
 of  the  Lord  of  Hosts,  whether  threatened  by  the 
 blasts  of  the  pope  and  his  minions,  or  attacked  in 
 Geneva  by  the  vilest  and  most  unprincipled  of  men. 
 His  religious  and  moral  courage — the  gift  of  the 
 Holy  Spirit — in  which  he  was  not  surpassed  by 
 Luther  himself,  never  forsook  him ;  and  he  was 
 equally  intrepid  in  exposing  what  he  considered  the 
 errors  or  improper  compliances  of  the  most  distin- 
 guished leaders  in  the  reformation,  as  he  was  un- 
 flinching in  his  opposition  to  every  kind  of  heresy, 
 and  every  heresiarch  whose  views  diminished  the 
 simplicity,  undermined  the  truth,  or  obscured  the 
 glory  of  the  gospel.  Our  reformer,  in  carrying  on 
 his  own  unceasing  combat  with  antichrist,  used  no 
 armour  but  what  he  took  from  the  impregnable 
 tower  of  divine  truth,  and  gloried  in  no  strength, 
 but  the  love,  the  righteousness,  the  grace,  and  rege- 
 nerating influences  of  the  Most  High. 
 
 Calvin,  from  his  earliest  years,  was  unwearied  in 
 the  pursuit  of  knowledge,  and  from  the  first  moment 
 that  the  book  of  God  was  opened  to  his  mind  by  the 
 Spirit  of  truth,  to  the  last  thread  of  his  existence, 
 
OF    CALVIN.  605 
 
 no  labour,  however  great — no  study,  however  ardu- 
 ous— no  meditation,  however  intense,  retarded  him 
 in  his  glorious  career  of  doing  all  in  his  f)ower  for 
 extending  the  kingdom  of  heaven.  His  most  vio- 
 lent and  implacable  enemies  have  never  dared  to 
 deny  him  this  praise,  and  even  Voltaire  holds  him 
 up  to  the  admiration  and  imitation  of  mankind  for 
 his  almost  unparalleled  industry,  and  his  admirable 
 disinterestedness.  If  all  his  published  and  unpub- 
 lished works  were  translated,  they  would  form  at 
 least  seventy  octavo  volumes,  which  were  prepared  in 
 the  midst  of  constant  preaching  and  lecturing,  of 
 unceasing  care  for  the  church  of  God,  continued  con- 
 troversies with  the  opponents  of  the  gospel,  arduous 
 struggles  for  preserving  the  doctrines  and  discipline 
 of  the  church  of  Geneva,  frequent  trials  from  his 
 enemies,  and  repeated  indisposition,  during  the  short 
 period  of  thirty-one  years.  He  lived  and  laboured 
 ever  mindful  of  the  coming  of  his  Saviour  ;  and  was 
 distinguished  by  study,  contemplation,  watchfulness, 
 thanksgiving,  and  prayer. 
 
 Calvin's  labours  were  incessant.  He  delivered 
 more  than  300  sermons  and  lectures  every  year  ; 
 and  his  correspondence,  commentaries,  controversial 
 writings,  and  admonitions,  &c.,  would  form  annually, 
 during  the  period  of  thirty -one  years,  between  two 
 and  three  volumes  octavo.  The  following  extract 
 from  a  letter  to  Farel,  written  in  1539,  when  he  pub- 
 lished his  Commentary  on  Romans,  gives  us  a  clear 
 view  of  the  active  character  and  persevering  labours 
 of  our  reformer.  "  When  the  messenger  called  for 
 my  book,  I  had  tiventy  sheets  to  revise — to  preach — 
 to  read  to  the  congregation — to  write  forty-two  let- 
 ters— to  attend  to  some  controversies — and  to  return 
 answers  to  more  than  ten  persons  who  interrupted 
 me  in  the  midst  of  my  labours  for  advice."  If  Pro- 
 testant divines,  in  the  nineteenth  century,  exhibited 
 
606  THE    CHARACTER 
 
 the  same  perseverance  and  alacrity  in  business  which 
 distinguished  the  great  luminaries  of  the  reformation, 
 we  should  not  hear  of  complaints  about  the  increase 
 of  the  Roman  Catholics.  The  hierarchy  of  the 
 church  of  Rome,  both  in  England,  in  Ireland,  and 
 Scotland,  can  only  be  overcome  by  out-preaching^ 
 out-j)raying,  and  out-living  them. 
 
 There  is  no  part  of  the  conduct  of  the  reformers 
 more  worthy  of  imitation  than  their  admirable  disin- 
 terestedness. The  following  passage  from  a  letter  of 
 Calvin  to  Farel,  written  in  1539,  proves  under  how 
 great  a  pressure  of  poverty  his  Commentary  to  the 
 Romans  was  written.  "  The  Waldensian  brethren 
 are  indebted  to  me  for  a  crown,  one  part  of  which  I 
 lent  them,  and  the  other  I  paid  to  their  messenger, 
 who  came  with  my  brother  to  bring  the  letter  from 
 Sonerius.  I  requested  them  to  give  it  you  as  a  par- 
 tial payment  of  my  debt.  I  will  return  you  the  rest 
 when  I  am  able.  My  present  condition  is  so  very 
 poor,  that  I  have  not  one  penny.  It  is  singular, 
 although  my  expenses  are  so  great,  that  I  must  still 
 live  upon  my  own  money  unless  I  would  burden 
 my  brethren.  It  is  not  easy  for  me  to  take  that 
 care  of  my  health  which  you  so  aiFectionately  recom- 
 mended." Had  the  ministers  of  the  gospel  in  all 
 ages  displayed  the  same  disinterestedness  of  conduct 
 which  marked  Calvin,  who  left  only  three  hundred 
 crowns,  even  scandal  itself  could  never  have  accused 
 the  clergy  of  avarice.  Had  all  our  archbishops  and 
 bishops  exhibited  the  same  spirit  of  love  which  dis- 
 tinguished the  late  bishop  of  Durham,  who  expended 
 between  two  and  three  hundred  thousand  pounds  in 
 religious  and  benevolent  purposes,  and  in  giving 
 money  even  for  the  building  of  Dissenting  places  of 
 worship,  no  true  Christian  could  have  complained  on 
 account  of  the  large  annual  stipends  which  the  Eng- 
 lish bishops  receive.     Let  the  Dissenting  ministers 
 
OF    CALVIN.  007 
 
 imitate  the  conduct  of  John  Wesley,  who  spent  more 
 than  twenty  thousand  pounds  in  promoting  the  in- 
 terests of  religion  and  philanthropy,  and  died  nearly 
 as  poor  as  Calvin  ;  and  the  constant  example  of  disin- 
 terested conduct,  which  the  clergy  of  all  deno- 
 minations would  then  exhibit,  could  not  fail  to  in- 
 crease the  liberal  character  of  the  laymen. 
 
 His  learning  was  uncommonly  accurate,  and  so 
 extensive  that  Scaliger  considered  him  the  profound- 
 est  scholar  since  the  days  of  the  apostles.  No  man 
 has  made  less  parade  and  show  of  his  knowledge,  or 
 been  more  assiduous  in  rendering  it  subservient  to 
 the  great  purpose  of  religion.  The  defence,  illustra- 
 tion, and  explanation  of  the  Scriptures  formed  the 
 great  and  leading  object  of  his  life  ;  and  his  writings 
 will  ever  remain  a  monument  of  his  zeal  and  ardour 
 in  the  cause  of  God  and  truth.  Although  he  knew 
 how  to  appreciate  every  kind  and  every  department 
 of  literature  and  science,  yet  he  was  fully  convinced 
 that  the  treasury  of  the  divine  w^ord,  which  had  for 
 so  many  centuries  been  concealed  from  the  world  by 
 a  tyrannical  hierarchy,  could  only  be  unlocked  by 
 the  most  patient  research,  and  extensive  acquaint- 
 ance with  all  the  stores  of  ancient  and  modern 
 knowledge.* 
 
 Few  men  seem  to  have  possessed  a  stronger  or 
 more  retentive  memory,  both  for  words  and  things, 
 than  this  great  luminary  of  the  reformation.  Close 
 attention,  clearness  of  thinking,  order,  frequent  re- 
 petition, uncommon  pleasure,  and  deep  interest,  in 
 the  great  object  of  his  pursuit,  gave  him  an  accuracy, 
 extent,  and  quickness  of  retentive  faculties  rarely 
 surpassed.  He  laid  up  all  his  varied  stores  of  learn- 
 ing in  well-arranged  compartments,  and  was  enabled 
 
 *  Which  gives  a  light  to  every  age, 
 Which  gives,  but  borrows  none. 
 
COS  THE    CHARACTER 
 
 to  take  them  out  for  every  requisite  purpose  with 
 great  facility  and  correctness. 
 
 His  judgment,  logical  sagacity,  and  accuracy  were 
 in  no  respect  inferior  to  his  memory  ;  and  few  writers 
 surpassed  him  in  perceiving  the  various  bearings  of 
 the  subject  which  he  investigated.  He  is  indebted  to 
 this  faculty  for  his  uncommon  power  of  generaliza- 
 tion and  success  in  making  systems,  and  giving  well- 
 digested  and  clear  catechetical  instructions,  which 
 he  highly  valued  as  containing  the  true  seeds  of  doo- 
 trine.  All  his  writings  are  intended  to  cast  light 
 upon  each  other,  and  few  authors  of  any  age  have 
 exhibited  greater  uniformity,  and  consistency  of 
 sentiment  —  one  of  the  surest  marks  of  a  sound 
 judgment — than  our  reformer.  Strong  expressions 
 occasionally  occur,  as  in  all  controversial  writers  ; 
 but  by  carefully  weighing  and  comparing  them  with 
 each  other,  their  harshness  will  be  found  to  be  much 
 diminished.  The  scope,  drift,  relation,  and  con- 
 nexion of  a  passage  rarely  escape  the  minuteness, 
 clearness,  and  completeness  of  his  discriminative 
 powers. 
 
 His  imagination  is  greatly  inferior  to  the  other 
 faculties  of  his  mind  ;  and  he  very  rarely  indulges 
 in  the  fascinations  of  this  delightful  and  uncommon 
 talent.  When  he  suffers  himself  to  be  hurried  off 
 by  any  sudden  sallies  of  this  frequently  wayward 
 power,  he  invariably  keeps  it  under  the  steady 
 curb  and  unceasing  restraint  of  judgment. 
 
 His  affections  were  warm  and  ardent.  As  a  bro- 
 ther, friend,  husband,  father,  and  minister  of  the 
 word  of  God,  he  displayed  strong  and  steady  attach- 
 ^nent.  He  carried  his  brother  Anthony  to  Geneva, 
 and  manifested  towards  him  and  his  family  the 
 greatest  and  steadiest  love.  After  the  death  of  his 
 friend  Caurault,  he  says,  in  a  letter  to  Farel,  "  I  am 
 
OF    CALVIN.  009 
 
 SO  overwhelmed  that  I  can  put  no  limits  to  my  sor- 
 row. My  daily  occupations  have  no  power  to  retain 
 my  mind  from  recurring  to  the  event,  and  revolving 
 constantly  the  impressive  thought.  The  distressing 
 impulses  of  the  day  are  followed  by  the  more  tortur- 
 ing anguish  of  the  night.  I  am  not  only  troubled 
 with  dreams,  to  which  I  am  inured  by  habit,  but 
 I  am  greatly  enfeebled  by  those  restless  watchings 
 which  are  extremely  injurious  to  my  health."*  Cal- 
 vin thus  writes  to  Viret  on  the  death  of  his  wife : 
 *'  I  repress,  as  much  as  I  am  able,  the  sorrow  of  my 
 heart.  With  all  the  exertions  of  my  friends,  I  effect 
 less  in  assuaging  my  grief  than  I  could  wish ;  but  I 
 cannot  express  the  consolations  which  I  experience. 
 You  know  the  tenderness  of  my  mind,  or  rather  with 
 what  effeminacy  I  yield  under  trials  ;  so  that  without 
 the  exercise  of  much  moderation  I  could  not  have 
 supported  the  pressure  of  my  sorrow."  His  unceas- 
 ing efforts  for  the  spiritual  improvement  of  his 
 church,  both  at  Strasburgh  and  Geneva,  leave  no 
 doubt  of  the  warmth  of  his  attachment.  His  friends 
 also  invariably  manifested  their  strong  love  to  Cal- 
 vin, and  this  affords  an  undoubted  evidence  of  mu- 
 tual and  reciprocal  feelings.  The  tears  of  the  magis- 
 trates and  the  ministers  of  Geneva,  when  he  was  on 
 his  death-bed,  supply  the  clearest  and  most  un- 
 doubted proof  that  he  had  a  warm  and  a  feeling  heart. 
 How,  it  may  be  asked,  did  Calvin  comfort  himself 
 under  his  wounded  affections  ?  He  knew  and  felt 
 that  his  light  afflictions,  which  were  but  for  a  mo- 
 ment, were  working  out  for  him  a  far  more  abundant, 
 even    an  eternal  weight   of  glory.      The  following 
 
 *  Our  Reformer  thus  writes  on  the  death  of  Bucer,  "  I  feel 
 my  heart  to  be  almost  torn  asunder,  when  I  reflect  on  the 
 very  great  loss  which  the  church  has  sustained  on  the  death 
 of  Bucer,  and  on  the  advantages  that  England  would  have  de- 
 rived from  his  labours  had  he  been  spared  to  assist  in  carry- 
 ing on  the  Reformation  in  that  kingdom." 
 2  Q 
 
610  THE    CHARACTER 
 
 extracts  from  his  letters  prove  that  he  relied  on  no 
 comfort  but  that  of  his  gracious  Saviour. 
 
 "  The  Lord,"  he  writes  to  Farel,  "  has  spared  us 
 to  survive  Caurault.  Let  us  be  diligent  to  fol- 
 low his  example  ;*  and  watchful  to  tread  in  the 
 path  of  increasing  light,  till  we  shall  have  finished 
 our  course.  Let  no  difficulties  dismay  us,  or  any 
 weight  of  earthly  sufferings  impede  our  progress 
 towards  that  rest,  into  which  we  trust  he  is  received. 
 Without  the  hope  of  this  glory  to  cheer  us  in  our 
 way,  we  shall  be  overcome  Mdth  difficulties,  and 
 driven  to  despair.  But  as  the  truth  of  the  Lord 
 remains  firm  and  unshaken,  so  let  us  abide  in  the 
 hope  of  our  calling,  until  the  hidden  kingdom  of 
 God  be  made  manifest."  After  the  death  of  his 
 wife,  he  writes  to  Farel :  "  I  now  suppress  the  sor- 
 row of  my  heart,  and  give  myself  no  remission  from 
 my  ofiicial  duties. -j-  May  the  Lord  Jesus  strengthen 
 me  in  this  so  great  calamity,  which  would  inevitably 
 have  overpowered  me  unless  he  had  stretched  forth 
 his  hand  from  heaven,  whose  office  it  is  to  raise  the 
 fallen,  to  strengthen  the  weak,  and  to  refresh  the 
 weary." 
 
 Viret,  in  his  answer  to  Calvin  on  the  death  of  his 
 wife,  thus  writes  : — "  I  admire  the  influence  of  that 
 divine  Spirit  which  operates  in  you,  and  proves  him- 
 self by  his  fruits  worthy  of  the  name,  of  the  true 
 Comforter.  Justly  may  I  acknowledge  the  power 
 of  that  Spirit  in  you,  since  you  bear  with  so  com- 
 posed a  mind  those  domestic  mi-sfortunes,  which 
 must  intimately  affect,  with  the  greatest  possible 
 severity,  your  heart,  that  was  always  so  readily  in-^ 
 volved  in  the  calamities  of  others,  and  so  accustomed 
 to  feel  them,  as  if  they  were  your  own.  Your  example 
 
 *'"They  mourn  the  dead,  who  live  as  they  desired." — 
 Young. 
 
 "Y  The  Rev.  Andrew  Fuller  commenced  writing  his  excellent 
 .treatise,  "  Calvinism  and  Socinianism  Compared,"  as  a  means 
 of  solacing  his  grief  for  the  loss  of  a  beloved  partner. 
 
OF    CALVIN.  611 
 
 inspires  others  with  new  strength,  since  you  can 
 draw  consolation  from  your  own  trials,  and  conduct 
 yourself  in  all  the  duties  of  your  office,  at  a  time 
 when  your  sorrows  are  recent,  and  have  the  keenest 
 edge  to  wound  and  destroy  your  constancy,  with  as 
 much  readiness  and  ease  as  when  all  was  well.*  May 
 the  exuberant  grace  of  divine  goodness,  from  which 
 proceed  all  those  other  gifts,  that  the  Lord  hath  so 
 richly  bestowed  upon  you,  supply  your  own  mind 
 with  resolution  to  bear  this  cross."  His  feelings 
 for  the  church  at  Geneva  when  he  was  most  unjustly 
 banished  by  them,  show  the  ardour  of  his  attachment 
 to  the  church  of  God,  which  had  once  been  intrusted  to 
 his  care.  In  a  letter  to  Viret,  he  says,  "  My  thoughts 
 relative  to  the  arduous  office  of  governing  the  church, 
 disturb  and  perplex  my  mind  with  various  anxieties  ; 
 but  their  influence  will  not  prevent  me  from  doing 
 every  thing  which  I  judge  best  for  its  welfare.  No- 
 thing is  more  conformable  to  my  wishes  and  desires 
 than  to  give  up  my  life  in  the  discharge  of  my  duty. 
 I  entreated  our  friends  with  tears,  that,  omitting  all 
 consideration  of  me,  they  should  consult,  in  the  pre- 
 sence of  God,  what  would  be  most  beneficial  to  the 
 church  of  Geneva." 
 
 Calvin  thus  writes  on  this  subject  in  the  Preface 
 to  his  Commentary  on  the  Psalms.  "  The  obliga- 
 tion and  responsibility  of  my  office  determined  me 
 to  restore  myself  to  the  flock  from  which  I  had  been 
 violently  separated  ;  and  the  best  of  Beings  is  my 
 witness  with  what  depth  of  sorrow,  abundance  of  tears, 
 and  extreme  anxiety,  I  entered  upon  my  office." 
 
 To  what  was  Calvin  indebted  for  all  the  courage, 
 
 *  The  steady  performance  of  our  various  duties,  domestic, 
 social,  professional,  and  Christian,  is  one  of  the  most  powerful 
 and  certain  means,  with  the  joy  and  consolation  of  the 
 Spirit  of  God,  to  enable  us  to  bear  up  under  any  bereave- 
 ments. 
 
 2q2 
 
C12  THE    CHARACTER 
 
 learning,  industry,  and  success,  which  he  possessed  ? 
 To  a  deep  and  settled  piety.  After  leaving  the  dark- 
 ness and  superstitions  of  popery,  he  gave  up  his 
 undivided  attention  to  the  sacred  records  of  the 
 divine  will.  Nor  did  he  study  them  for  the  purpose 
 of  confirming  his  mind  in  preconceived  opinions,  but 
 of  discovering  the  counsels,  the  plans,  the  truths  of 
 infinite  -wisdom.  His  great  design  was  to  follow  the 
 Lamb  of  God  whithersoever  he  went.  Hence,  by 
 the  illumination  of  the  divine  Spirit,  that  confidence 
 and  full  assurance  of  faith,  which  he  so  strongly  in- 
 sists on  and  so  beautifully  describes.  Hence  that 
 noble  heroism,  with  which  he  pursued  the  onward 
 tenour  of  his  course,  in  breaking  down  the  barriers 
 of  popery,  and  building  up  the  exalted  and  stately 
 pillars  of  the  reformation.  He  knew  the  power  of  the 
 divine  word,  that  it  was  able  to  bring  down  all  high 
 thoughts  in  subjection  to  the  dominion  of  Christ, 
 and  to  overcome  all  principalities  and  powers.  Hence 
 his  numerous  commentaries,  and  his  unwearied  ex- 
 positions, both  by  lectures  and  by  preaching,  of  the 
 word  of  God.  To  this,  and  this  alone,  was  he  indebted 
 for  the  confidence  with  which  he  met  all  his  enemies 
 and  all  his  trials  ;  with  which  he  faced  all  the  com- 
 bined artifice  and  violence  of  the  Roman  Catholics, 
 and  the  various  sects  and  heresies  rising  out  of  the 
 bosom  of  the  reformation  itself. 
 
 Calvin,  on  his  death-bed,  looked  back,  with  a  self- 
 approving  conscience,  to  the  labours  in  which  he  had 
 been  engaged;  and  though  he  condemns  himself  for 
 displaying  too  great  violence  of  temper  on  certain  occa^ 
 sions,  never  once  complains  of  self-accusation  on  ac- 
 count of  the  death  of  Servetus,  or  of  any  other  part  of 
 his  arduous  labours  in  opposing  Castellio,  or  others. 
 Conscience  has  two  great  offices  to  perform,  and  in  one 
 capacity  it  acts  as  an  accuser  and  2l  judge,  in  the  other 
 as  a  director  and  a  guide.    The  improper  use  of  this 
 
OF    CALVIN.  613 
 
 guide  of  our  thoughts  and  actions  has  been  the  occa- 
 sion and  the  cause  of  more  suffering,  and  persecu- 
 tion, and  misery,  than  almost  all  other  causes  put 
 together.  To  this  we  must  trace  the  error  and  the 
 sin  of  the  disciples  John  and  James,  when  they 
 wished  to  call  down  fire  from  heaven,  and  our 
 beloved  Saviour  told  them  that  they  knew  not 
 what  spirit  they  were  of.  To  this  we  must  attribute 
 the  persecution  of  pagan  and  papal  Rome  ;  and  the 
 first  reformers  themselves  derived  from  this  extensive 
 source  of  error,  of  sin,  and  of  crime,  the  persecuting 
 principles  by  which  they  were  all  influenced.  Al- 
 though Calvin  had  escaped  from  the  deep  abyss  of 
 popish  darkness,  he  still  continued  to  be  enthralled 
 and  awfully  deluded  by  the  horrid  principle  of  perse- 
 cution which  he  placed  in  the  hands  of  the  civil 
 magistrate,  as  the  church  of  Rome  vested  it  in  their 
 ruinous,  ignorant,  and  corrupt  hierarchy.  Had  the 
 church  of  Geneva  been  separated  from  the  state, 
 Calvin  would  never  have  thought  of  placing  in  the 
 hands  of  the  clergy  of  that  city  the  power  of  punish- 
 ing the  blasphemy  of  Servetus  as  a  capital  crime, 
 since  simple  excommunication  was  the  extreme  pun- 
 ishment, which  the  consistory  could  inflict.  Our 
 reformer  was  so  thoroughly  convinced  of  the  power 
 of  the  magistrates  extending  to  blasphemy  against 
 God,  that  he  declares  the  apostles  themselves,  had 
 the  government  under  which  they  lived  been  Chris- 
 tian, would  have  abetted  and  sanctioned  persecution. 
 The  true  follower  of  the  meek  and  lowly  Jesus  must 
 be  compelled  to  shed  tears  over  this  pernicious  and 
 altogether  with  less  principle,  which  was  adopted 
 and  maintained  by  all  the  great  leaders  of  the  refor- 
 mation. Nay,  the  very  same  persecution  has  been 
 continued  in  England  until  the  other  day,  when  Taylor 
 and  Carlile  were  liberated  from  prison.  May  no 
 Briton  ever  again  have  cause  to  lament  over  this 
 
614  THE    CHARACTER 
 
 antichristian  conduct  on  the  part  of  a  government, 
 which  is  professedly  in  league  and  alliance  with  the 
 ecclesiastical  establishment  of  the  country.  The 
 great  and  peculiar  glory  of  Christianity  is  love  to 
 God  and  love  to  man,  founded  on  the  principle  of 
 faith  in  a  dying,  risen,  and  interceding  Saviour,  who 
 will  finally  come  in  the  character  of  a  Judge  to 
 separate  the  goats  from  the  sheep,  and  to  assign  to 
 each  their  portion  in  endless  happiness  or  misery. 
 It  does  not  confide  in  the  arm  of  man,  in  the  power 
 of  em.perors  or  of  kings  for  success,  but  looks  up 
 with  unbounded  confidence  to  the  Lord  of  Sabaoth 
 for  final  victory  and  triumph. 
 
 Calvin  was  not  influenced  by  any  feelings  of  pri- 
 vate revenge,  or  of  personal  malevolence  against 
 Servetus,  as  many,  contrary  to  all  the  evidence  of  the 
 truth  of  history  and  biography,  have  asserted.  He 
 was  anxious  to  remove  all  heretical  opinions,  and  to 
 watch  over  the  purity  of  the  faith  of  the  church  at 
 Geneva,  as  well  as  of  all  the  protestant  churches. 
 This  was  one  cause  of  his  bringing  Servetus  to  trial, 
 and  his  desire  to  convince  him  of  the  error  of  his 
 opinions,  and  to  convert  him  to  the  belief  of  the  truth 
 as  it  is  in  Jesus,  was  another.  All  the  Swiss  Protes- 
 tant churches  concurred  with  that  of  Geneva  in 
 sanctioning  the  punishment  of  the  Spanish  physician. 
 Calvin  was  desirous  that  his  punishment  should 
 have  been  less  ignominious,  and  not  burning,  but  the 
 magistrates  of  Geneva  opposed  this  measure. 
 
 It  is  unfair,  uncandid,  and  ungenerous,  to  lay  the 
 whole  weight  of  persecution,  as  many  Englishmen 
 do,  upon  the  shoulders  of  Calvin.*     Lambert  and 
 
 *  The  following  extract  from  a  letter  of  the  mild  Melanc- 
 thon  to  Calvin  proves  what  his  opinions  were  concerning 
 persecution.  "  I  have  read  your  clear  refutation  of  the 
 horrid  blasphemies  of  Servetus,  and  I  thank  the  Son  of  God 
 who  awarded  you  a  crown  of  victory  in  this  combat.     The 
 
OF    CALVIN.  615 
 
 Askew  were  burnt  in  the  reign  of  Henry  VIII. ; 
 Vane  Pare  and  Joan  of  Arc,  by  Edward  VI.,  at  the 
 instigation  and  urgent  solicitation  of  Archbishop 
 Cranmer,  a  pattern  of  humility,  meekness,  and  cha- 
 rity, at  Smithfield,  London,  three  years  before  Ser- 
 vetus  suffered  at  the  Champel  of  Geneva.  Two 
 Anabaptists  were  capitally  punished  under  Elizabeth, 
 and  sixty  Roman  Catholics  :  Legate  and  Wightman, 
 two  Arians,  under  -James  I.  Cold  must  be  the  heart 
 that  does  not  feel,  and  tearless  the  eyes  that  do  not 
 sympathize  with  all  the  victims  of  persecution  under 
 Charles  I.  and  II. 
 
 The  distinction  which  Servetus  has  attained  for  his 
 various  writings,  particularly  as  the  discoverer  of  the 
 pulmonic  circulation  of  the  blood  before  our  illustri- 
 ous Harvey,  has  contributed  to  make  his  trial  and 
 punishment  more  conspicuous,  while  those  who  suf- 
 fered in  England  have  been  little  noticed  in  conse- 
 quence of  their  ignorance  and  want  of  celebrity.  Our 
 reformer  has  been  calumniated  without  mercy  and 
 justice,  and  with  all  the  rancour  of  malevolence  and 
 fury,  by  many  of  our  anonymous  compilers  of  biogra- 
 phical Dictionaries.  Even  Dr.  Lampriere,  in  his  Uni- 
 versal Biography,  makes  the  most  unfounded  asser- 
 tion, contrary  to  all  the  authentic  evidence  of  history, 
 that  two  long  hours  elapsed  while  Servetus  was  burn- 
 ing at  the  stake.  Is  such  conduct  worthy  of  the  genero- 
 sity for  which  my  countrymen  are  so  justly  renowned? 
 
 church  owes  you  a  debt  of  gratitude  even  at  the  present  mo- 
 ment, and  will  owe  it  to  the  latest  posterity.  I  perfectly 
 assent  to  your  opinion.  Your  magistrates  did  right  in 
 punishing,  after  a  regular  trial,  this  blasphemer."  In  this 
 very  letter  Melancthon  speaks  of  Calvin  "  as  a  lover  of  truth, 
 and  as  having  a  mind  free  from  hatred  and  other  unreasonable 
 passions."  Melancthon,  in  a  letter  to  Bullinger,  writes,  "  I 
 wonder  at  those  who  disapprove  of  the  severity  of  the  sentence 
 of  the  Genevese  senate  against  Servetus,  for  they  were  per- 
 fectly right,  since  he  could  never  cease  blaspheming. 
 
616  THE    CHARACTER 
 
 What  has  Calvin  done  to  merit  such  treatment 
 from  any  of  the  natives  of  the  British  isles,  or  of 
 Ireland  herself?  We  are  indebted  for  all  our  psal- 
 mody in  the  church  of  England  to  Calvin,  who 
 fostered  with  parental  care  the  English  exiles  under 
 the  persecution  of  Queen  Mary  ;  and  these  refugees 
 annexed  the  Psalms,  versified  and  set  to  music,  to 
 a  translation  of  the  Scriptures  in  the  English  lan- 
 guage, made  chiefly  by  Coverdale,  Goodman,  Knox, 
 Gibbs,  Sampson,  Cole,  and  Whittingham.  This 
 Version  of  the  Psalms  soon  superseded  the  Te  Deurriy 
 Benedicite,  Magnificat,  Nunc  Dimittis,  which  had 
 been  retained  until  that  time  in  the  church  of  Eng- 
 land from  that  of  Rome.  Had  Calvin  done  nothing 
 else  for  us  than  this,  he  deserved  at  least  to  have 
 received  fair  treatment  at  our  hands. 
 
 Not  satisfied  with  this,  Calvin  used  every  eflTort  in 
 his  power,  by  correspondence  with  Peter  Martyr, 
 Bucer,  Fagius,  Cranmer,  Sir  William  Cecil,  Sir  John 
 Cheke,  the  Lord  Protector  of  England,  and  others,  to 
 have  the  liturgy  of  that  church  improved.  He  dedi- 
 cated also  his  Commentary  on  Isaiah,  and  the  Canon- 
 ical Epistles,  to  Edward  the  Sixth,  who  is  justly  com- 
 pared with  King  Josiah  ;  and  he  points  out  to  him 
 the  great  value  and  importance  of  the  Scriptures,  as 
 the  only  certain  means  for  subverting  the  kingdom  of 
 antichrist.  He  dedicates  also  one  Edition  of  his  Com- 
 mentaries on  Isaiah  to  Elizabeth.  In  his  letter  to  the 
 Protector,  he  strongly  approves  of  a  liturgy,  since  it 
 would  establish  a  more  certain  agreement  of  all  the 
 churches  among  themselves,  check  the  instability  and 
 levity  of  innovators,  and  detect  the  introduction  of 
 new  opinions  by  an  immediate  appeal  to  such  a 
 standard.  He  objects  against  prayers  for  the  dead, 
 the  use  of  chrism,  and  extreme  unction.  "Religion," 
 he  writes,  "  cannot  be  restored  to  its  purity  Avhile  the 
 spurious  and  counterfeit  Christianity  of  popery,  that 
 
OF    CALVIN,  617 
 
 sink  of  pollution,  is  only  partially  drawn  off,  and  a 
 frightful  form  of  the  religion  of  Jesus  is  embraced 
 for  the  pure  and  original  faith."  In  the  concluding 
 part  of  his  letter  he  points  out  the  necessity  of  main- 
 taining the  honour  of  God  in  punishing  fornication, 
 adultery,  cursing,  and  drunkenness. 
 
 Does  not  Calvin  merit  the  praise  of  every  true- 
 hearted  Englishman,  for  recommending  such  reforma- 
 tion to  the  uncle  of  King  Edward  ?  Nay,  is  it  not 
 high  time  that  something  more  effectual  be  at  present 
 done  by  the  state,  in  checking  drunkenness,  if  it 
 takes  any  interest  either  in  the  religious  or  moral 
 improvement  of  our  country  ?  In  some  parts  of  the 
 kingdom,  there  is  a  public-house  or  a  tavern  for  a 
 population  of  one  hundred  inhabitants  ;  and,  if  we 
 allow  one  for  every  three  hundred,  the  places  as 
 receptacles  for  drinking  will  amount  to  seventy  thou- 
 sand, which  is  more  than  three  times  the  number  of 
 all  the  clergymen  belonging  to  the  Established 
 Church  in  Great  Britain  and  Ireland.  Have  we  a 
 right  to  consider  that  government  as  paying  the  least 
 regard  to  the  morals  or  religion  of  a  country,  which 
 sanctions  and  licenses  such  a  disproportionate  and 
 unnecessary  number  of  abodes  for  the  drunkard,  or 
 the  licentious  ?  Surely  it  is  high  time  that  something 
 else  be  done  for  our  native  land,  than  the  continued 
 following  up  of  a  system,  which  raises  so  large  a 
 portion  of  the  taxes  of  the  country,  by  encouraging 
 drunkenness,  which  destroys  the  health,  the  morals, 
 the  religion  of  the  country,  and  is  more  effectual  in 
 destroying  domestic  comfort  and  happiness,  than  all 
 other  schemes  of  demoralization  combined.  How 
 many  families  are  there  among  us,  which  can  pro- 
 duce some  husband,  brother,  or  son,  who  have  fallen 
 martyrs  to  this  most  degrading  and  brutalizing  of  all 
 vices.     When  will  a  reformed  parliament  be  able  to 
 
618  THE    CHARACTER 
 
 say  that  the  following  line  of   Cowper  cannot   be 
 applied  to  them, — 
 
 "  Ye  all  can  swallow,  and  they  ask  no  more."* 
 
 Calvin's  uncommon  care  for  all  the  Protestant 
 churches  in  Europe,  merits  the  highest  praise.  His 
 various  letters,  dedications,  exhortations,  written 
 to  every  nation  of  any  eminence,  where  the  true 
 principles  of  the  gospel  had  been  introduced,  afford 
 a  lasting  proof  of  his  ardour  and  zeal  in  promoting 
 genuine  Christianity. 
 
 His  letters  to  John  Knox,  the  Scotch  reformer, 
 prove  his  earnest  zeal  for  the  spiritual  welfare  of 
 that  part  of  the  kingdom  ;  and  I  am  sure  none,  who 
 has  had  the  happiness,  which  I  have  experienced,  of 
 residing  in  that  land  of  kindness,  hospitality,  educa- 
 tion, morality,  and  religion,  can  entertain  a  moment's 
 doubt  of  the  great  advantages  which  Scotland  has  de- 
 rived from  the  reformer  of  Geneva.  It  is,  however,  not 
 a  little  singular,  that  no  distinguished  author  in  that 
 kingdom,  with  whose  writings  I  am  acquainted,  has 
 done  any  thing  of  importance,  either  in  vindicating 
 the  character  of  Calvin  from  the  unjust  aspersions  of 
 his  calumniators,  or  in  translating  any  of  his  writ- 
 ings. They  have  been  more  desirous  to  impress  his 
 own  character  on  themselves  and  their  countrymen, 
 than  to  exhibit  to  future  ages  a  full  and  graphic  de- 
 lineation of  every  lineament  and  feature  which  dis- 
 tinguish this  luminary  of  the  reformation.  I  trust 
 the  time  is  not  distant  when  one  of  the  ablest  bio- 
 graphers of  the  age — whose  kindness  I  must  ever 
 cherish  with  the  most  grateful  feelings — to  whom 
 
 *  It  is  truly  gratifying  to  learn  that  the  Duke  of  Wellington 
 is  doing  his  utmost  to  destroy  its  ravages  among  our  soldiers. 
 Should  he,  in  any  measure,  conquer  this  horrid  vice,  he  will 
 be  a  greater  benefactor  to  his  country,  than  even  by  his 
 glorious  achievements  at  Waterloo. 
 
OF    CALVIN.  619 
 
 Knox  and  Melville  stand  indebted  for  such  a  just, 
 impartial,  and  correct  view  of  all  their  labours, 
 studies,  and  attachment  to  the  gospel  and  their 
 country, — will  be  equally  successful  in  doing  com- 
 plete justice  to  their  great  master  and  leader  in  the 
 cause  of  truth  and  righteousness. 
 
 It  yet  remains  for  Scotland  to  rise  as  one  man, 
 and  to  demand  from  a  reformed  parliament  the  same 
 freedom  in  the  electing  of  the  ambassadors  of  the 
 Most  High,  which  has  been  lately  granted  them  in 
 the  appointment  of  their  county  and  city  members. 
 Religion  never  will,  and  never  can  flourish  in  its 
 full  extent,  until  the  whole  united  empire  shall  feel 
 a  deeper  interest  in  the  appointment  of  ministers  of 
 the  gospel,  than  in  the  choice  of  any  civil  ofiicer, 
 however  high  or  powerful.  It  may  be  doubted 
 whether  even  a  tenth  part  of  all  the  archbishops, 
 bishops,  deans,  priests,  deacons,  and  ministers  of 
 the  word  of  God,  in  every  part  of  the  kingdom,  are 
 elected  by  the  people.  Surely  then  religion  cannot  be 
 made  a  personal  consideration,  while  so  large  a  part 
 of  the  inhabitants  appears  to  rest  satisfied  with  such 
 spiritual  guides,  directors,  and  comforters,  as  the 
 caprice,  or  interest,  or  party  feelings  of  the  Govern- 
 ment, or  of  other  patrons,  shall  appoint.  This  state 
 of  things  must  be  altered,  if  we  ever  expect  to  behold 
 a  lasting  and  soul-stirring  change  in  the  religious 
 character  and  views  of  the  whole  empire.  All  the 
 Churchmen  and  Dissenters  in  the  United  Kingdom 
 should  use  every  exertion  to  inspire  their  hearers 
 with  a  deep  sense  of  the  importance  and  actual 
 necessity  of  selecting  on  all  occasions  their  own 
 spiritual  instructors. 
 
 Ireland  herself  bears  ample  testimony,  in  the  pro- 
 vince of  Ulster,  to  the  advantages  which  she  has  de- 
 rived from  the  industry,  manufactures,  education,  and 
 religion,  introduced  into  that  country  by  the  followers 
 
620  THE   CHARACTER  f 
 
 of  Calvin ;  and  we  hope  the  time  is  not  far  distant  when 
 the  wrongs  of  that  oppressed  nation  will  be  redressed, 
 and  the  glorious  principles  of  unadulterated  Christi- 
 anity produce  their  genuine  effect,  and  seat  her  side 
 by  side  with  her  two  sisters,  England  and  Scotland. 
 
 Nor  is  Calvin  entitled  to  receive  common  justice 
 at  the  hand  of  Britons,  merely  on  account  of  his 
 labours  for  promoting  our  greatest  blessings,  by 
 advancing  the  cause  of  religion.  Hume — whose 
 opinion  was  not  in  danger  of  ^being  warped  by  any 
 love  to  Christianity-^has  clearly  proved,  in  his  reign 
 of  Elizabeth,  that  we  are  chiefly  indebted  for  our 
 liberties  to  the  stand  which  the  Dissenters,  who  were 
 generally  Calvinists,  made  against  the  arbitrary 
 measures  of  that  illustrious  queen.  The  friends  of 
 slavery  are  entitled  to  do  their  utmost  against  John 
 Calvin  ;  but  no  lover  of  freedom — no  true  Briton — 
 no  genuine  Irishman — no  real  patriot,  can  or  dare 
 lay  his  hand  on  his  heart,  and  say  he  has  cause  to 
 withhold  from  our  reformer  his  merited  share  of 
 praise. 
 
 Louis  the  Eleventh  wished  his  son  to  know  merely 
 one  sentence,  "  that  dissimulation  is  a  necessary 
 ingredient  in  the  character  of  a  monarch,  without 
 which  he  cannot  rule."  Politicians  alone  know  to 
 what  extent  this  principle  has  influenced  their  coun- 
 cils. All  divines,  however,  if  they  wish  to  have  the 
 least  claim  for  that  title,  ought  to  adopt  Calvin's  de- 
 vice, "promptly  and  sincerely,'''*   To  these  two  prin- 
 
 *  He  exhibited  both  these  characters  in  the  trial  of  Servetus. 
 Promptness  induced  him  to  have  this  heresiarch  arrested  »n 
 a  Sunday  ;  Calvin's  calumniators  and  revilers  have  falsely 
 stated,  when  Servetus  was  at  church.  Our  reformer  main- 
 tained with  all  the  leading  pillars  of  the  reformation,  con- 
 trary to  the  character,  and  principles,  and  spirit  of  the  Lamb 
 of  God,  the  Saviour  of  sinners,  that  blasphemy  ought  to  be 
 punished  by  the  civil  magistrate,  and,  as  a  freeman  of  Geneva, 
 considered  himself  bound  to  impeach   Servetus.     Sincerity, 
 
OF    CALVIN. 
 
 621 
 
 ciples,  guided  by  the  light  of  the  gospel,  and  the  piety 
 and  boldness  it  inspired,  we  may  trace  all  that  perse- 
 verance, all  that  heroism  and  magnanimity  with  which 
 he  assailed  the  strong  holds  of  popery,  and  dared  to 
 point  out  to  the  greatest  potentates  of  Europe  the 
 conduct  which  they  ought  to  pursue. 
 
 Weak,    timid,    pusillanimous,   and  effeminate    as 
 Calvin  was  by  nature,  when  guided  by  the  Spirit  of 
 
 and  an  earnestness  of  zeal  to  prevent  the  spread  of  erroneous 
 principles,  led  him,  therefore,  to  have  Servetus  arrested  and 
 tried  by  the  magistrates,  but  Calvin  never  uttered  a  word 
 concerning  his  punishment.  Sufficient  time  was  granted  the 
 Spanish  physician  for  carrying  on  his  trial,  but,  contrary  to 
 the  voice  of  humanity  and  of  justice,  no  advocate  was  allowed 
 by  the  senate  of  Geneva,  and  his  jail  exhibited  a  mass  of 
 squalid  filth,  which  Howard  alone  could  have  assisted  to  re- 
 move; for  he  is  the  only  Christian,  since  the  days  of  the 
 apostles,  who  seems  to  have  fully  entered  into  the  glorious 
 practice  of  visiting  the  prisoner  in  his  abodes  of  the  deepest 
 wretchedness  and  destitution.  Servetus,  on  his  trial  con- 
 demned by  the  natural  standing  court  of  his  own  conscience, 
 and  declared  guilty  by  its  verdict,  acknowledged  his  hypocrisy 
 in  attending  mass  when  at  Vienne,  although  he  at  that  time 
 considered  the  pope  to  be  antichrist.  The  torments  of  the 
 flames,  with  all  their  horrors,  the  entreaties  and  admonitions 
 of  Calvin,  whose  pardon  Servetus  begged  only  two  hours 
 before  his  death,  never  induced  him  to  think  he  was  in  an 
 error  ;  but  he  died  in  the  same  sincere  conviction  of  the  truth 
 of  his  opinions,  as  he  had  lived.  Had  all  the  reformers 
 attended  mass,  like  Servetus,  the  Roman  hierarchy  would 
 never  have  been  shaken  ;  and  had  the  first  reformers  under- 
 stood the  nature,  enlarged  the  dimensions,  and  beheld  the 
 real  deformities,  and  monstrous  stings  of  persecution,  they 
 would  never  have  been  disgraced,  or  become  a  stumbling- 
 block  to  others,  by  the  seeming  goodness  of  this  principle  which 
 Christ  utterly  loathes.  May  the  writer  and  readers  of  this 
 note  be  enabled  to  understand  that  heavenly  wisdom  of  divine 
 love,  which  is  pure,  peaceable,  gentle,  easy  to  be  entreated, 
 full  of  mercy  and  good  fruits,  without  partiality,  and  without 
 hypocrisy  ;  and  to  practise  its  dictates  with  promptness  and 
 sincerity,  guided  by  the  voice  of  a  truly  enlightened,  and, 
 in  every  respect,  Christian  conscience. 
 
622  THE  CHARACTER 
 
 God,  no  danger  dismayed  him,  no  enemy  arrested  his 
 progress.  Our  reformer  manifested  the  greatest  can- 
 dour and  sincerity  to  the  meek  and  gentle  Melancthon, 
 when  he  freely  admonished  him  of  his  too  accommo- 
 dating character,  from  a  fear  of  being  accused  of 
 harshness  by  the  enemies  of  the  gospel.  In  writing 
 to  Melancthon,  Calvin  says,  "  The  trepidation  of  a 
 general,  or  leader  of  an  army,  is  more  ignominious 
 than  the  flight  of  common  soldiers.  All  will  con- 
 demn your  wavering  as  insufferable.  Give,  therefore, 
 a  steady  example  of  invincible  constancy.  The 
 servants  of  Christ  should  pay  no  more  regard  to  their 
 reputations  than  their  lives.  I  do  not  suppose  you 
 are  eager,  like  ambitious  men,  for  popular  applause, 
 I,  however,  ingenuously  open  my  mind  to  you,  lest 
 that  truly  divine  magnanimity*  with  which,  other- 
 wise, you  are  richly  endowed,  should  be  impeded  in 
 its  operations.  I  would  sooner  die  a  thousand 
 deaths  with  you,  than  see  you  survive  the  doctrine 
 which  you  illustrate  and  deliver.  Be  solicitously 
 watchful,  lest  impious  cavillers  take  the  opportunity 
 of  assailing  the  gospel  from  your  flexible  disposition." 
 He  displays  the  same  sincerity  when  speaking  of  his 
 own  temper,  which  was  constitutionally  susceptible  of 
 quick  emotions,  and  frankly  acknowledges  that  he 
 had  not  succeeded  in  his  struggles  to  conquer  his 
 impatience  and  irritability.  "  My  exertions,"  he  says, 
 "  have  not  been  entirely  useless,  although  I  have 
 not  been  able  to  conquer  the  ferocious  animal." 
 Calvin  never  lost  sight  of  the  future  advancement 
 and  prosperity  of  the  church  of  God,  which  his  com- 
 mentaries, controversies,  admonitions,  and  other 
 labours,  were  calculated  to  promote  with  the  quickest 
 promptness,  and  the  frankest  sincerity. 
 
 *  Every  reader  of  Melancthon' s  Letter  to  Henry  the 
 Eighth  must  feel  thoroughly  convinced  that  his  heroic  feelings 
 were  entirely  Christian. 
 
OF    CALVIN.  623 
 
 Calvin's  opinions  on  all  the  principal  subjects  of 
 evangelical  truth,  and  the  leading  controversies  of 
 that  period,  were  the  same  with  those  which  were 
 entertained  by  Luther,  and  the  most  distinguished 
 leaders  in  the  reformation.    Even  Melancthon  writes, 
 in  a  letter  to  Calvin,  speaking  of  predestination  ; 
 "  I  know  that  these  remarks  agree  with  your  opin- 
 ions ;  but  mine,  since  they  are  less  refined,  are  bet- 
 ter adapted  to  common  use."     In  another  part  of 
 the  same  letter  Melancthon  says,  "  In  beautifying 
 the  great  and  essential  doctrines  of  the  Son  of  God, 
 I  wish  you  to  exercise  your  eloquence,  since  it  is 
 able  to  confirm  your  friends,  to  terrify  your  ene- 
 mies, and  assist  such  as  may  be  saved.     For  whose 
 eloquence  in  reasoning  is  more  nervous  and  splen- 
 did ?"    Were  not  Bucer  and  Peter  Martyr  employed 
 in  carrying  on  the  reformation  in  England  ?     Are 
 not  their  opinions  the  same,  on  all  contested  points, 
 with  Calvin's  ?     Why  then  should  the  Arminians  of 
 Holland  and  Great  Britain  labour  to  cast  the  whole 
 blame  upon  Calvin  ?     Did  not  Archbishop  Usher, 
 Bishop  Hall,   the  judicious  Hooker,   entertain  the 
 same  theological  creed  ?     It  is  surely  high  time  that 
 these  able  champions  of  the  same  opinions  should 
 bear  some  part  of  the  blame,  if  they  deserve  cen- 
 sure, with  our  weak  and  emaciated  reformer.    Theo- 
 logical hatred,  the  most  virulent  and  deadly  of  all, 
 lias  been  long  dealt  out  without  measure,  or  justice, 
 or  truth,  against  the  Genevese  reformer  in  England, 
 a  nation  justly  distinguished  for  generosity  ;    but 
 the  time,  it  may  be  hoped,  is  not  far  distant,  when 
 new  Horsleys  will  be  raised  up  to  break  in  pieces 
 the  an-ows  of  calumny,  and  to  make  all  the  follow- 
 ers of  the  Prince  of  peace  and  truth  ashamed  to 
 join  the  ranks  of  the  infidels,  in  using  the  poisoned 
 weapons  of  shameless  detraction  for  the  purpose  of 
 vilifying  the  character  of  one  of  the  most  holy — the 
 
624  THE    CHARACTER 
 
 most  undaunted — the  most  laborious,  and  the  most 
 disinterested  followers  of  a  crucified  Redeemer. 
 
 Calvin's  great  excellence  as  a  commentator  con- 
 sists in  his  giving,  first,  a  concise,  clear,  full,  and 
 minute  view  of  the  scope,  drift,  and  connexion  of 
 the  whole  passage  he  is  explaining,  with  the  accu- 
 racy and  precision  of  uncommon  logical  sagacity 
 and  acuteness.  He  then,  in  the  second  place,  gene- 
 rally analyzes  the  sense  of  each  word,  and  points 
 out  its  appropriate  meaning  in  the  sentence  where  it 
 occurs.  He  uses,  without  any  display,  his  immense 
 stores  of  learning,  for  the  purpose  of  illustrating 
 what  is  dark,  enlightening  what  is  obscure,  and  con- 
 firming what  is  doubtful.  His  great  object  is  to  get 
 to  the  pith  of  the  subject  under  his  consideration, 
 and  to  break  the  shell,  that  he  may  give  his  readers 
 the  kernel.  He  approaches  the  only  record  in  which 
 Infinite  Truth  addresses  lost  mankind  with  all  the 
 feelings  of  sacred  awe,  but  without  superstitious 
 dread  ;  and  his  sole  aim  is  to  discover,  by  every  pos- 
 sible means  in  his  power,  what  was  the  mind  of  the 
 Spirit,  without  labouring  to  make  the  Scriptures 
 bend  to  his  own  prejudices,  or  to  support  his  pre- 
 conceived opinions.  His  Harmonies  of  the  Law 
 and  Writings  of  Moses,  and  of  the  Gospel,  display 
 the  accuracy  and  extent  of  his  research,  which  is 
 only  surpassed  by  the  correctness  of  his  judgment. 
 His  views  of  Christian  morality,  in  his  various  com- 
 mentaries, are  distinguished  by  a  holy  simplicity, 
 which  scorns  to  fritter  away  the  principles  of  eternal 
 wisdom,  or  to  accommodate  the  unerring  maxims  of 
 the  gospel  to  the  manners,  customs,  or  practices  of 
 the  world.  The  great  aim  of  Calvin,  in  his  nume- 
 rous expositions,  was  to  dispel  the  clouds  of  popish 
 darkness  by  the  glorious  light  and  splendour  of  the 
 word  of  the  Most  High. 
 
 None  of  the  reformers  understood  the  advantages 
 
OF    CALVIN.  025 
 
 of  education  more  clearly  than  Calvin  ;  and  the  esta- 
 blishment of  an  excellent  seminary  in  Geneva,  both 
 for  human  and  divine  learning,  was  one  of  the  last 
 actions  of  his  life.  Even  now,  when  Geneva  has  gene- 
 rally deserted  the  standards  of  the  original  reformers, 
 and  joined  those  of  Arius  or  Socinus,  her  sons  rejoice 
 in  the  great  triumph  achieved  by  the  wisdom  of  Calvin 
 over  the  power  of  Napoleon,  who,  on  conquering 
 Geneva,  wanted  courage  to  make  any  change  in  the 
 system  of  education,  which  had  been  planned  more 
 than  200  years  before  Buonaparte  was  born  by  this 
 distinguished  friend  of  genuine  Christianity,  and  of 
 a  truly  scriptural  education.* 
 
 Beza  has  left  nothing  to  be  added  to  his  account  of 
 Calvin's  death.  Our  reformer's  unshaken  confidence 
 in  his  Redeemer,  care  for  the  prosperity  of  the  state 
 of  Geneva,  and  the  interests  of  religion  in  that  city, 
 afford  a  noble  and  unanswerable  testimony  to  the 
 piety  and  integrity  of  his  life.  May  it  be  the  con- 
 stant prayer  and  labour  of  every  Christian  so  to  live 
 that  he  may  die  the  death  of  Calvin,  and  repos- 
 ing with  unshaken  confidence  in  the  promises  of  his 
 Immanuel,  triumph  with  unutterable  joy  in  the 
 prospects  of  that  happiness  which  is  prepared  in  the 
 mansions  of  eternal  peace  and  harmony  for  all  that 
 love  the  appearing  of  the  King  of  glory. 
 
 *  The  Life  of  Calvin,  by  the  Rev.  jMr.  Scott,  is  written 
 with  much  judgment  and  impartiality. 
 
 2  R 
 
REMARKS 
 
 PRECEDING     COMMENTARY. 
 
 Calvin  wrote  this  Commentary  in  1539,  the  same 
 year  when  he  published  the  second  edition  of  his 
 Institutes,  with  a  view  to  make  each  illustrate  the 
 other.  Nor  did  he  cease  during  twenty-five  years 
 to  follow  up  the  same  plan,  that  his  Commentaries 
 might  form  a  mirror  to  his  Institutes. 
 
 The  following  extract  from  Arminius,  whom  all 
 must  regard  as  an  impartial  judge,  proves  the  high 
 opinion  which  he  entertained  of  Calvin's  Com- 
 mentaries : — "  I  exhort  students  to  read,  after  the 
 holy  Scriptures,  Calvin's  Commentaries,  who  is  in- 
 comparable in  the  interpretation  of  the  sacred  vo- 
 lume ;  and  his  expositions  ought  to  be  more  highly 
 valued  than  all  the  writings  of  the  ancient  Christian 
 Fathers  ;  so  that,  in  a  certain  eminent  spirit  of  pro- 
 phecy, I  give  him  the  pre-eminence  beyond  most — 
 nay,  all  others." 
 
 The  epistle  of  Paul  to  the  Romans  exhibits  one  of 
 the  finest  specitnens  of  close  reasoning,  and  the  most 
 beautiful  chain  of  argumentation,  that  is  to  be, met 
 with  in  any  writer.  He  establishes  in  the  most 
 incontrovertible  manner,  both  by  facts  and  testi- 
 monies, the  utter  depravity,  and  the  lost  and  ruined 
 state  of  man,  whether  living  under  the  beams  of  the 
 splendour  of  revelation,  or  in  the  darkness  and  igno- 
 rance of  polytheism.  The  writings  of  Cicero,  par- 
 ticularly his  Epistles,  of  Virgil,  Horace,  Juvenal, 
 Suetonius,  and  Tacitus,  afford  the  most  satisfactory 
 evidence  of  the  awful  depravity  of  the  heathen 
 v»orld.     Josephus  leaves  us  no  doubt  of  the  corrup- 
 
REMARKS,  &C.  627 
 
 tion  of  the  Jewish  nation,  which  is  fully  confirmed 
 by  the  testimony  of  heathen  authors.*  Principal 
 Edwards,  one  of  the  ablest  metaphysicians  of  any 
 age,  in  his  unanswered  work  on  Original  Sin,  has 
 left  us  the  best  and  fullest  exposition  of  the  fifth 
 chapter  of  this  epistle  ;  and  it  ought  to  be  carefully 
 read  by  every  student  of  theology,  who  is  desirous 
 to  acquire  habits  of  correct  thinking,  and  to  extend 
 his  acquaintance  with  the  nature  and  character  of 
 man. 
 
 The  salvation  of  infants  is  ably  discussed  by  the 
 Rev.  Mr.  Russel,  Dundee,  and  the  Rev.  Mr.  Bruce, 
 of  the  Necropolis,  Liverpool.  Any  reader  desirous 
 to  enter  more  fully  into  the  various  opinions  of  the 
 ancients  concerning  this  subject,  may  consult  Dr. 
 Wall  on  Infant  Baptism,  where  he  will  find  sufficient 
 to  gratify  his  curiosity.  The  doctrine  maintained  by 
 Fulgentius,  that  children,  "  who  die  before  birth, 
 or  without  baptism,  are  consigned  to  the  eternal 
 punishment  of  everlasting  fire,"  will  at  present  meet, 
 we  hope,  with  no  advocates  among  the  disciples  of 
 the  gospel  of  the  Son  of  God. 
 
 Bishop  Hopkins,  the  judicious  Hooker,  Dr.  Owen, 
 Edwards,  Witherspoon,  Hervey,  have  illustrated  the 
 doctrine  of  justification   by  faith  with  a  luminous 
 
 *  Mere  classical  studies  have  rarely  improved  the  morals 
 of  the  scholar.  What  good  can  arise  from  a  knowledge  of 
 all  the  crimes  and  vices  of  the  gods  and  goddesses  of  anti- 
 quity ?  Should  all  our  teachers  illustrate  the  Scriptures  by 
 the  writers  of  Greece  and  Rome,  these  depositaries  of  ancient 
 wisdom  and  polite  literature  would  contribute  to  give  us  a 
 more  extended  and  enlarged  acquaintance  with  our  own  hearts 
 and  human  nature,  and  thus  confirm  our  faith  in  the  grace 
 and  truth  of  the  gospel.  The  study  of  the  Greek  writers,  of 
 the  Septuagint,  and  Josephus,  in  conjunction  with  the  Greek 
 of  the  New  Testament,  would  be  the  means  of  making  better 
 bibfical  critics,  and  sounder  Christians.  When  will  the  time 
 come  that  the  word  of  God  will  be  felt  and  appreciated  by 
 all  as  the  best  gift  to  ruined  sinners  .^ 
 2r2 
 
G28  REMARKS  ON 
 
 precision,  and  accurate  reasoning,  that  cannot  fail  to 
 give  satisfaction  to  every  unprejudiced  inquirer,  who 
 is  desirous  to  become  acquainted  with  that  important 
 article  of  our  holy  religion.  Howe's  Living  Temple, 
 and  Owen  on  the  Spirit,  will  afford  an  ample  field  of 
 discussion  on  the  operations  and  sanctification  of  the 
 Spirit ;  and  it  ought  ever  to  be  remembered  that  the 
 errors,  corruptions,  and  superstitions  of  the  Roman 
 Catholic  Church  never  can  be  sufficiently  under- 
 stood, unless  a  solid  foundation  has  been  laid  in  a 
 minute  investigation  of  the  person,  influence,  and 
 work  of  the  Holy  Ghost,  as  a  comforter,  witness, 
 guide,  and  instructor. 
 
 The  works  of  the  Rev.  Mr.  Dickenson  of  Ame- 
 rica, and  of  Mr.  Frazer  merit  the  close  perusal  of 
 such  as  are  desirous  to  make  themselves  acquainted 
 with  Paul's  views  in  the  seventh  chapter,  which  were 
 understood  by  Luther,  Zwingle,  and  the  other  lead- 
 ing reformers  in  the  sense  given  by  Calvin  and 
 Augustine.  Mr.  Burkitt,  in  his  Exposition  of  the 
 New  Testament,  has  some  valuable  practical  observa- 
 tions on  this  chapter. 
 
 The  eighth  chapter  has,  in  all  ages  of  the  Chris- 
 tian church,  afforded  comfort  to  the  afflicted,  strength 
 to  the  weak,  joy  to  the  sorrowful,  confidence  to  the 
 desponding,  and  triumph  to  the  Christian  confiding 
 in  the  Captain  of  his  salvation.  Calvin  had  nearly 
 the  same  view  of  a  new  heaven  and  a  new  earth, 
 which  Dr.  Chalmers  has  given  in  one  of  his  ser- 
 mons.* By  limiting  the  sense  of  our  being  con- 
 formed to  the  image  of  Christ  to  the  trials  and  suf- 
 
 *  Did  not  our  gracious  Redeemer  wish  to  prevent  us  from 
 dv/elling  on  locality  with  respect  to  heaven,  when  he  tells  us, 
 in  regard  to  one  of  our  dearest  earthly  relations,  we  shall 
 be  like  angels  ?  Can  any  good  be  expected  to  arise  from 
 such  opinions  concerning  another  world,  as  induce  us  to  in- 
 stitute a  comparison  beti^'een  it  and  the  present  ?  Has  not 
 this  been  the  cause  of  many  errors  in  the  Christian  world  ? 
 Is  it  not  the  great  object  of  the  gospel  to  spiritualize  our  minds, 
 
Calvin's  commentary.  629 
 
 ferings  of  the  believer  in  this  world,  Calvin  shows  his 
 freedom  from  a  desire  to  support  any  pre-conceived 
 opinion  by  wresting  the  Scripture  to  serve  a  pur- 
 pose. The  quotations,  which  I  have  given  from 
 Peter  Martyr,  clearly  prove  that  Calvin's  opinions 
 on  the  subject  of  election  and  reprobation  were 
 entertained  by  this  distinguished  divine,  who  as- 
 sisted in  the  English  reformation.  St.  Paul's  pro- 
 phetic view,  that  the  gospel  would  be  rejected  by  the 
 Jews  until  the  fulness  of  the  gentiles  should  come 
 in,  has  been  thus  far  verified.  He  points  also  to 
 the  awful  declension  from  primitive  Christianity, 
 which  has  taken  place  at  Rome  itself,  and  thus  af- 
 forded, not  only  the  strongest  warning  to  that  city, 
 but  to  all  the  gentiles,  of  the  necessity  of  making 
 the  word  of  God  alone  the  standard  of  our  faith  in 
 doctrine,  discipline,  and  manners.  When  shall  we 
 behold  all  Protestants  labouring  as  much  to  convert 
 the  Jews  as  Paul  himself,  alone  and  single-handed, 
 did  to  Christianize  the  heathen  world  ? 
 
 Calvin's  observations  on  the  five  last  chapters 
 aiford  a  clear  proof  of  his  excellence  as  a  moral 
 commentator  ;  and  how  vain  all  those  objections  are 
 which  have  been  adduced  against  the  morality  of 
 the  system  established  by  the  first  reformers. 
 These  doctrines,  and  these  alone,  are  calculated  to 
 give  peace  to  the  conscience,  to  enlarge  our  views 
 of  the  divine  character  and  economy,  to  enable  us  to 
 gain  a  victory  and  triumph  over  ourselves,  and  to 
 open  for  us  a  scene  of  endless  joy  in  a  world  beyond 
 the  grave.  The  bold,  unflinching  preaching  of  these 
 opinions  has  carried  light,  and  truth,  and  happiness, 
 and  peace,  to  the  remotest  regions   of  the    globe. 
 
 when  tliey  dwell  on  the  nature,  characters,  happiness,  and 
 joys  of  the  ransomed  in  endless  glory  ?  Does  not  the  unde- 
 fined state  of  heaven,  as  represented  in  Scripture,  contribute 
 to  add  to  the  evidence  of  the  gospel,  when  it  is  contrasted  with 
 aa  heathen  Elysium,  or  a  Mahometan  paradise  ? 
 
630  REMARKS,   &C. 
 
 Immorality  the  most  abandoned,  polytheism  the 
 most  awful,  superstition  the  most  gross,  and  igno- 
 rance the  most  stupid,  have,  by  the  proclaiming  of 
 these  truths,  been  changed  to  knowledge,  virtue,  the 
 fear  and  love  of  God,  the  Saviour,  Redeemer,  Pre- 
 server, and  Creator  of  the  world. 
 
 Salmasius,  one  of  the  most  learned  men  of  any 
 age,  was,  on  his  death-bed,  desirous  to  have  his 
 life  lengthened  for  a  single  year,  that  he  might  de- 
 vote it  to  the  study  of  the  Psalms,  and  of  St.  Paul's 
 epistles.  This  distinguished  scholar  then  found,  that 
 all  his  learning  could  avail  nothing,  when  the  king 
 of  terrors,  staring  him  in  the  face,  held  him  in  his 
 last  and  final  embrace  ;  and  he  bequeathed  to  the 
 most  ignorant  scholar  one  valuable  lesson — to  seek 
 for  a  conquest  over  death  and  the  grave,  by  study- 
 ing, under  the  guidance  of  the  Spirit,  the  records  of 
 the  King  of  heaven  and  earth.*  The  precepts  and 
 the  promises  of  David  are  useful  for  our  direction, 
 support,  and  comfort,  in  the  duties,  joys,  sufferings, 
 and  afflictions  of  time  ;  and  his  hosannas  and  halle- 
 lujahs form  the  best  and  most  delightful  preparations 
 for  heaven.  Paul,  while  he  points  out  the  depth, 
 extent,  and  inveterate  malignity  of  our  corruptions, 
 leads  us  to  the  fountain  opened  for  sin  and  unclean- 
 ness,  that  we  may  fight  the  fight  of  faith  under  the 
 banners  of  our  Redeemer,  and  by  obtaining  a  con- 
 quest over  ourselves,  the  world,  and  the  devil,  may 
 be  ready,  after  finishing  our  course  with  patience, 
 love,  and  joy,  to  receive  a  crown  incorruptible,  un- 
 defiled,  and  unfading.  Thus  a  preparation  will  be 
 made  for  that  kingdom,  where  we  shall  see  God  as 
 he  is,  be  like  him,  and  enjoy  him  for  ever. 
 
 *  The  very  busiest  of  mortals  has  no  cause  to  complain  of 
 the  size  of  the  divine  volume,  since  by  reading  three  chapters 
 each  day  of  the  week,  and  five  on  the  sabbath,  the  whole  may 
 be  completed  in  one  year.  The  Psalms,  and  all  the  New- 
 Testament,  except  three  chapters,  will  be  finished  by  reading 
 one  chapter  daily,  and  two  each  Sabbath. 
 
NOTES 
 
 LIFE    OF    CALVIN. 
 
 (a)  Mathurin  Cordier,  Cordery,  or  Corderius,  was  distin- 
 guished for  his  piety,  learning,  and  probity.  Few  men,  in 
 any  age,  were  more  successful  or  indefatigable  teachers  than 
 he  was  ;  and  he  invariably  laboured  to  combine  true  religion 
 and  morality  with  the  improvement  of  the  understanding.  He 
 was  born  1479,  and  died  at  Geneva,  September  8,  1564.  He 
 studied  divinity  for  some  time  at  Paris,  about  1528  ;  and  was 
 indebted,  under  Providence,  to  Robert  Stephens,  for  a  com- 
 plete emancipation  from  the  errors  and  superstitions  of 
 Popery.  He  spent  upwards  of  fifty  years  in  teaching,  at  Paris, 
 Nevers,  Bourdeaux,  Geneva,  whence  he  was  banished  the 
 same  year  with  Calvin,  at  Neuchatel,  Lausanne,  where  they 
 wished  to  have  placed  him  at  the  head  of  the  college  ;  but  the 
 inhabitants  of  Neuchatel,  where  he  then  taught,  would  not 
 part  with  him.  He  concluded  his  laborious  career  of  teach- 
 ing in  Geneva,  and  taught  the  sixth  form  till  within  three  or 
 four  days  of  his  death,  aged  eighty-five.  He  taught  according 
 to  the  monitorial  system,  and  educated  600  boys  with  more 
 order  and  silence  than  are  observed  by  most  teachers  who 
 have  only  thirty  or  forty.  The  reformers  displayed  an  inde- 
 fatigable zeal  for  promoting  education,  and  never  failed  to 
 make  it  serve  as  an  handmaid  to  religion.  What  an  awful 
 declension  has  taken  place  in  this  respect  among  the  Protest- 
 ants of  the  nineteenth  century  !  Something  is  doing,  and 
 has  already  been  done  for  the  religious  education  of  the 
 lower  classes,  while  the  middling  and  the  higher  are  fre- 
 quently altogether  neglected  in  this  most  important  branch 
 of  instruction.  We  trust  the  time  is  not  distant  when 
 every  good  classical  school  will  pay  so  much  attention  to  the 
 Old  and  New  Testament,  even  in  some  of  the  higher  depart- 
 ments of  biblical  criticisms,  as  to  compel  all  our  colleges  to 
 assume  a  more  distinguished  stand  in  one  of  the  most  im- 
 
632  NOTES    ON    THE 
 
 portant  branches  of  literature.  What  a  disgrace  that  Britain 
 should  be  so  much  surpassed  by  Germany  in  this  truly  useful 
 study  !  Shall  we  not  be  roused  by  our  American  descendants?* 
 
 Calvin,  in  1550,  dedicated  to  Cordier  his  Commentary  on 
 the  first  epistle  to  the  Thessalonians,  and  acknowledged  him- 
 self indebted  to  this  admirable  Latin  grammarian  for  all  his 
 future  skill  in  that  language.  "  I  take  this  opportunity,"  he 
 writes,  **  to  testify  to  posterity,  that,  if  they  derive  any  benefit 
 from  my  writings,  they  must  in  a  great  measure  acknowledge 
 it  to  have  flowed  from  your  instructions."  The  system  of 
 education  in  the  High  School  of  Edinburgh,  which  has  been 
 adopted  with  so  much  success  nearly  all  over  Scotland,  ap- 
 pears very  much  to  resemble  in  its  general  arrangement  what 
 was  followed  by  Cordier. 
 
 His  colloquies,  long  continued  even  in  Britain,  the  first 
 stepping-stone  in  the  ascent  to  the  temple  of  learning  ;  and 
 Dr.  Reynolds  recommends  them,  as  useful  in  assisting  to  ena- 
 ble classical  scholars  to  speak  Latin,  in  which  we  have  been 
 so  much  surpassed  by  our  continental  neighbours. 
 
 I  look  back  viith.  delight  to  the  time  when  I  began  the 
 study  of  Cordery  under  one  of  the  most  affectionate  of  tutors 
 and  friends,  the  Rev.  Mr.  Hair  of  Torpenhow,  Cumberland, 
 whose  attainments,  as  a  sound  classical  scholar,  were  of  no 
 ordinary  character.  I  spent  four  years  of  very  great  happiness 
 under  his  truly  parental  roof.  A  striking  humility,  and  the 
 most  unassuming  manners,  distinguished  every  part  of  his 
 conduct.  Gentleness  was  his  chief  means  for  conveying 
 knowledge,  and  the  plan  of  severity  never  once  entered  his 
 mind.  He  was  curate  of  the  present  bishop  of  Bath  and 
 Wells,  who  afterwards  promoted  him  to  Hayton.  Mr.  Hair 
 was  much  beloved  by  his  parishioners,  in  spite  of  the  collec- 
 tion of  tithes,  which  have  contributed  more  than  any  other 
 cause  to  secularize  our  clergy,  to  create  discord  between  them 
 and  their  flocks,  to  paralyze  the  exertions  of  the  farmers  and 
 the  peasantry — "their  country's  pride" — to  augment  the 
 number,  add  to  the  influence,  and  strengthen  the  power  of 
 the  dissenters.  From  Bishop  Hall,  to  whom  I  was  intro- 
 duced by  my  instructor  in  English,  the  Rev.  Mr.  Parsable,  in 
 consequence  of  the  bishop  being  a  school-fellow  with  Mr. 
 Hair,  and  of  his  high  opinion  of  Mr.  Parsable,  I  experienced 
 at  Dublin  all  the  attention,  watchfulness,  and  care  of  a  parent. 
 I  enjoyed  the  use  of  his  library,  and  he  directed  my  studies. 
 Few  men  displayed  a  greater  sense  of  principle,  or  a  stronger 
 
 *  Professor  Stuart's  Critical  Remarks  on  the  Epistles  to  the  Romans 
 and  the  Hebrews  aie  truly  valuable. 
 
LIFE    OF    CALVIN.  633 
 
 hatred  and  abhorrence  of  party  ;  and  by  opposing  the  union 
 of  Ireland  with  England,  though  a  native  of  Great  Britain,  he 
 was  prevented  for  some  time  from  becoming  either  provost 
 or  bishop.  I  was  placed  by  him  under  Dr.  Davenport,  one 
 of  the  kindest  and  best  of  tutors,  in  a  college  distinguished 
 for  the  liberality,  kindness,  and  generosity,  that  characterize 
 the  whole  Irish  nation  ;  and  I  must  ever  remember,  with 
 much  pleasure,  the  interest  he  took  in  promoting  my  studies. 
 My  oldest  brother,  my  friend,  my  guide,  and  my  teacher,  was 
 the  cause  of  ad\'ising  one  of  the  best  and  tenderest  of 
 mothers,  to  whose  uncommon  affection  I  am  indebted  under 
 Providence  for  all  the  blessings  I  now  enjoy,  to  place  me 
 under  the  Rev.  Mr.  Hair.  My  dearest  mother  and  the  Rev. 
 Mr.  Parsable  alone  survive  of  all  these  kind  friends,  relations, 
 and  instructors  ;  and  may  the  Saviour  of  sinners  long  continue 
 her  to  me  as  a  comfort,  and  fit  her  for  the  enjoyment  of  that 
 kingdom,  where  there  is  neither  sin,  nor  sorrow,  nor  woe. 
 
 My  first  tutor  in  English,  the  Rev.  Mr.  Parsable,  acted 
 towards  me  on  all  occasions  with  the  greatest  friendship,  and 
 I  am  happy  to  have  this  opportunity  of  testifying  my  deep 
 gratitude  for  his  instructions.  His  sole  aim  through  life  has 
 been  the  promotion  of  useful  knowledge,  and  of  kindliness  of 
 feeling  in  every  situation  which  he  has  filled.  May  he  be 
 preserved  in  the  enjoyment  of  undiminished  health,  to  pro- 
 mote the  happiness  of  his  parishioners,  until  the  Master  of  the 
 harvest  shall  translate  him  from  his  present  labours  to  reap 
 the  glories  of  an  endless  and  all-perfect  immortality. 
 
 (b)  Robei't  d'Olivet,  a  relation  of  Calvin,  was  born  at 
 Noyon  ;  and  published  at  Neuchatel,  in  1535,  the  first  French 
 Bible  ever  printed  in  Switzerland,  and  translated  from  the  He- 
 brew and  Greek,  in  consequence  of  the  decree  of  the  synod  of 
 the  churches  in  the  valleys  of  Piedmont.  He  was  banished  from 
 Geneva,  where  he  was  tiitor  in  a  gentleman's  family,  in  con- 
 sequence of  his  defending  the  Lutherans  against  the  attack  of 
 a  Dominican  friar,  and  withdrew  to  Neuchatel.  He  died  at 
 Ferrara,  having,  it  is  supposed,  been  poisoned  at  Rome,  on 
 account  of  his  activity  as  a  reformer  and  translator  of  the 
 Scriptures,  in  1536  or  1538.  Calvin  wrote,  in  French,  at 
 Neuchatel,  1536,  the  preface  to  the  Old  Testament,  addressed 
 to  all  the  emperors,  kings,  princes,  and  nations,  subject  to 
 the  dominion  of  Christ.  He  wrote  also  the  preface  to  the 
 New.  We  behold,  in  the  Life  of  Robert  d'Olivet,  of  Calvin, 
 of  Cordier,  and  of  Robert  Stephens,  how  powerful  an  influ- 
 ence the   translation    of  the    Scriptures,   printing,    classical 
 
634  NOTES    ON    THE 
 
 literature,  and  education  had  on  each  other  in  advancing  the 
 cause  of  the  reformation. 
 
 (e)  Few  men  have  displayed  their  sense  of  gratitude  in 
 their  dedications  more  than  Calvin.  He  dedicates  his  Com- 
 mentary on  the  first  of  Thessalonians  toCordier,  because  he  had 
 been  his  instructor  in  Latin ;  his  second  epistle  to  the  Co- 
 rinthians to  Wolmar,  as  his  Greek  tutor  ;  the  epistle  to  the 
 Romans  to  Grynee,  as  his  director  and  adviser  in  the  method 
 of  writing  commentaries ;  and  the  second  of  Thessalonians  to  his 
 physician  Textor,  who  had  paid  the  greatest  attention  to  his 
 vidfe's  health,  and  his  own,  vsdthout  fee  or  reward.  None  can 
 doubt  Calvin's  gratitude,  after  stating  these  facts  ;  and  he  dis- 
 plays the  utmost  candour  in  bearing  testimony  to  their  assist- 
 ance. 
 
 Wolmar  was  a  native  of  Switzerland.  He  was  an  excellent 
 Greek  scholar,  and  Calvin  and  Beza  were  indebted  to  him  for 
 their  knowledge  of  this  language.  He  taught  Latin  and  Greek 
 at  Bourges.  Tubingen  enjoyed  his  labours  in  Greek  and 
 civil  law  for  more  than  twenty  years.  He  wrote  commenta- 
 ries on  the  first  two  books  of  Homer's  Iliad,  and  an  elegant 
 preface  to  Chalcondyla's  Greek  Grammar.  He  was  an  excel- 
 lent teacher,  and  much  beloved  by  his  pupils.  He  died  at 
 Eisenach,  1561,  aged  sixty-four,  of  a  paralytic  affection  ;  and 
 his  wife  Margaret,  who  had  been  married  to  him  twenty-seven 
 years,  died  of  grief  the  same  day,  and  they  were  both  buried 
 in  the  same  tomb.  He  was  distinguished  by  his  munificence 
 to  the  poor  and  uncommon  modesty. 
 
 (d)  Calvin,  April  4,  1.532,  published  his  Commentary  on 
 Seneca's  Epistle  on  Clemency,  when  he  was  only  twenty-two 
 years  and  nine  months  old.  The  perverse,  and  amusingly 
 erronious  statements  made  by  Varillas  concerning  this  work 
 are  so  numerous  and  altogether  unfounded  that  we  need  not 
 wonder  at  Bayle,  when  he  says,  they  are  calculated  to  make 
 a  person  think  of  renouncing  for  ever  the  study  of  history. 
 
 (e)  Margaret  de  Valois,  queen  of  Navarre,  distinguished 
 for  learning,  piety,  and  a  firm  attachment  to  the  reformation, 
 was  born  1495,  and  died,  much  esteemed,  at  Castle  Odos,  De- 
 cember 2,  1549.  She  was  of  great  use  in  affording  protection 
 to  John  le  Comte,  James  le  Fevre,  to  a  relation  of  Melancthon, 
 and  many  other  reformers  ;  as  also  in  writing  religious  tracts, 
 and  counteracting  in  some  measure  the  advice  given  to  her 
 brother  Francis  L,  king  of  France,  by  his  chancellor  and 
 counsellors  against  the  friends  of  the  reformation.  Though 
 she  did  not  agree  with  the  principles  of  Poquet,  Quintin,  and 
 
LIFE    OF    CALVIN.  635 
 
 Copin,  leaders  of  the  Libertines  in  Hainault  and  at  Lisle,  yet 
 slie  was  displeased  with  Calvin  for  attacking  them,  as  she  had 
 i-eceived  them  into  her  household.  Our  reformer's  letter, 
 written  to  her  on  this  occasion,  is  distinguished  by  a  truly 
 Christian  boldness  and  independence,  which  is  combined  with 
 due  respect  for  the  rank  and  piety  of  the  queen.  "  Who 
 would  excuse  me,"  he  writes,  "  if,  when  I  hear  the  truth  of 
 God  assailed,  I  should  remain  silent  ?  I  do  not  believe  you 
 expect  me  to  prevaricate  in  the  defence  of  the  gospel  com- 
 mitted to  my  ministry  for  the  purpose  of  pleasing  yourself. 
 May  the  Lord  protect  you  by  his  shield,  and  direct  you  by  his 
 Spirit  to  pursue  his  vocation,  even  unto  death,  with  a  sincere 
 zeal  and  prudence." 
 
 (/)  James  le  Fevre,  of  Estaples  in  Picardy,  was  of  small 
 stature  and  low  extraction,  but  distinguished  for  genius  and 
 learning.  He  received  his  education  at  Paris,  and  was  useful 
 in  assisting  to  put  an  end  to  the  barbarism  of  the  schools. 
 He  took  the  degree  of  doctor  in  divinity.  Briconnet,  bishop  of 
 Meaux,  patronised  him  ;  but  he  was  compelled  to  go  to  Blois 
 and  Guienne  to  escape  persecution,  and  finally  to  Nerac, 
 where  he  died,  1537. 
 
 Le  Fevre  clearly  discerned  the  certain  approach  of  the 
 reformation,  though  he  wanted  courage  to  join  its  standard. 
 "  How  shall  I  stand,"  he  observed  to  the  queen  of  Navarre, 
 "  before  the  bar  of  God !  I,  who  have  preached  the  gospel 
 of  his  Son  to  so  many,  who  have  followed  my  doctrine,  have 
 met  a  thousand  torments,  nay,  death  itself,  with  constancy — 
 while  I,  their  teacher,  fled — hed  from  persecution,  and  have 
 lived  to  the  age  of  101,  although  death,  even  in  its  most 
 appalling  horrors,  ought  never  to  have  excited  even  a  shudder 
 in  my  frame.  Yet  feeling  and  knowing  this,  I  privately  with- 
 drew myself,  and  basely  deserted  the  post  assigned  me  by  the 
 Lord  of  glory."  When  the  queen  and  her  friends  comforted 
 the  weeping  patriarch  by  assurances  of  the  forgiveness  of  his 
 Saviour,  who  was  prepared  to  bury  in  oblivion  all  his  un- 
 faithfulness ;  "  Nothing,"  he  added,  "  remains  for  me  but 
 to  depart  to  God,  as  soon  as  I  have  made  my  will ;  nor  ought 
 I  to  delay ;  for  I  think  God  has  called  me.  I  appoint  you 
 my  heir ;  I  bequeath  all  my  books  to  your  chaplain  ;  my 
 clothes  to  the  poor  ;  and  I  commend  the  rest  to  God." 
 "  What,"  said  the  queen,  smiling,  "  shall  I  get  by  being  your 
 heir?"  **  The  office,"  he  said,  "  of  distribution  to  the  poor." 
 '*  Be  it  so,"  replied  the  queen;  "  and,  I  declare,  this  inhe- 
 ritance is  more  pleasing  to  me  than  if  my  brother,  the  king 
 of  France,  had  nominated  me  to  all  his  possessions."     The 
 
636  NOTES    ON    THE 
 
 counteuance  of  the  old  man  brightened,  and  he  said,  "  Now, 
 O  queen,  I  require  some  rest ;  may  you  be  all  happy  !  mean- 
 while, farewell."  He  lay  down  on  a  couch,  and  fell  into  a 
 gentle  dose.  One  of  the  party,  after  a  little  time,  went  to 
 awake  him,  but  his  spirit  had  departed. 
 
 {g)  Gerard,  and  Arnold  Roussel,  of  Picardy,  William 
 Farel  of  Dauphiny,  James  le  Fevre,  first  preached  the  doc- 
 trines of  the  reformation  in  France,  under  the  patronage  of 
 the  Bishop  of  Meaux,  in  1523,  where  the  first  Protestant 
 church  was  established.  They  ordained  Peter  le  Clerk  over 
 a  congregation  in  Meaux  amounting  to  400.  He  was  whipped, 
 branded,  and  banished  by  the  Roman  Catholics,  and,  after 
 preaching  at  Metz,  was  burnt.  The  other  four  ministers  were 
 banished. 
 
 {h)  The  Princess  Renee,  daughter  of  Lewis,  was  distin- 
 guished for  her  steady  and  cordial  attachment  to  the  reform- 
 ation. She  returned  from  Italy  to  France  in  1560,  after  the 
 death  of  her  husband,  the  Duke  of  FeiTara,  in  1559  ;  and  she 
 openly  professed  the  reformed  doctrines  at  Montagris,  where 
 she  died  in  1575.  She  afforded  protection  to  oppressed  Pro- 
 testants with  noble  heroism  and  perseverance  against  the  per- 
 secution and  superstition  of  the  church  of  Rome.* 
 
 (z)  Paul  Fagius,  in  a  letter  to  Calvin,  from  Cambridge,  in 
 1550,  thus  writes  : — "  Few  parishes  in  England  have  proper 
 pastors,  and  most  of  them  are  sold  to  noblemen.  Some  cler- 
 gymen hold  three,  four,  or  more  parishes  without  doing  minis- 
 terial duty,  and  substitute  such  as  are  unable  to  read  Eng- 
 lish, and  who,  at  heart,  are  mere  papists.  In  some  parishes 
 no  sermons  have  been  preached  for  many  years.  The  greater 
 part  of  the  fellows  of  colleges  are  violent  papists,  or  dissolute 
 Epicureans,  who  endeavour  to  entice  the  youth  to  their  own 
 systems.  The  Government  refers  the  case  of  the  church  to 
 the  bishops,  who  declare  they  can  make  no  alteration  unless 
 authorized  by  the  public  law  of  the  kingdom.  Any  interpret- 
 ations of  the  most  luminous  passages  of  the  word  of  God  are 
 given,  which  either  prudence  or  pride  may  suggest.  Admon- 
 ish the  Duke  of  Somerset  concerning  the  pillaging  and  be- 
 traying of  the  churches  in  this  kingdom,  that  his  majesty 
 the  king,  whose  proficiency  in  science  and  literature  is  aston- 
 ishing, and  who  exerts  all  his  power  for  restoring  the  truth 
 as  it  is  in  Jesus,  may  hasten  the  reformation."  Calvin  was 
 indefatigable  in  doing  his  utmost  to  rouse  Archbishop  Cran- 
 mer  to  appoint  effective  and  evangelical  ministers,  to  prevent 
 
 *  See  Dr.  M'Crie's  excellent  History  of  the  Progress  and  Suppression 
 of  the  Reformation  in  Italy. 
 
LIFE    OF    CALVIN.  6[\7 
 
 the  open  sale  of  livings,  to  introduce  proper  discipline,  and 
 to  publish  a  clear  and  luminous  confession  concerning  the 
 various  controversies.  "  To  speak  freely,"  our  reformer 
 writes,  "  I  much  fear,  and  this  fear  constantly  recurs  to  my 
 mind,  that  so  many  autumns  will  be  passed  in  delaying,  that 
 the  cold  of  a  perpetual  winter  will  succeed."  How  melancholy 
 is  it  to  reflect  that  the  church  of  England,  after  the  lapse  of 
 nearly  three  centuries,  still  continues  in  a  state  which  re- 
 quires the  adoption  of  many  of  the  reforms  alluded  to  by 
 Calvin.  The  affairs  of  the  church  are  postponed  from  year 
 to  year ;  and  while  great  efforts  are  making  to  introduce  im- 
 provements into  the  state,  nothing,  or  less  than  nothing,  is 
 attempted  for  placing  the  cause  of  the"^religion  of  Jesus  upon 
 a  sure  and  lasting  basis.  How  few  clergymen  visit  their 
 parishioners  from  house  to  house  for  the  purpose  of  knowing 
 the  actual  state  of  those  intrusted  to  their  care  !  How  few 
 bishops  visit  every  parish  in  their  diocese  for  the  purpose  of 
 making  themselves  personally  acquainted  with  the  character 
 and  exertions  of  the  pastors  over  whom  they  are  appointed ! 
 What  heart-burnings  are  caused  by  the  collection  of  tithes  ! 
 How  few  parishes  have  the  advantage  of  electing  their  own 
 clergymen  !  And  shall  it  be  said  that  it  is  of  more  importance 
 to  have  the  power  of  appointing  a  representative  for  parlia- 
 ment, than  to  be  enabled  to  choose  their  own  shepherd  to 
 lead  them  in  the  way  of  everlasting  life  ?  In  what  state  is 
 the  religious  education  of  the  whole  community  ?  How  many 
 thousands,  and  tens  of  thousands,  never  enter  the  church 
 from  year  to  year  !  How  many  in  the  country  are  either 
 totally  indifferent  about  religion,  or  deists,  or  in  a  state  of 
 doubt  and  uncertainty  !  The  division  between  the  church 
 and  the  dissenters  is  not  diminishing  ;  and  how  is  it  possible 
 for  a  religion  of  love  to  flourish  where  feuds,  opposition, 
 jealousy,  or  rooted  dislike  exist  ?  Men  may  talk  about  Chris- 
 tianity until  the  earth  itself  shall  be  burned  up,  but  it  never 
 can — it  never  will  prosper  in  any  country,  among  any  people, 
 unless  true,  disinterested  love  unite  all  classes — all  deno- 
 minations— all  parties,  in  the  bonds  of  Christian  affection. 
 Love,  the  new  commandment,  which  our  beloved  Redeemer 
 left  as  a  legacy  to  his  disciples,  must  either  abound  among 
 us,  or  we  are  as  sounding  brass,  or  tinkling  cymbal. 
 
 At  a  period  like  the  present,  when  the  most  gigantic  strides 
 are  making  to  communicate  useful  knowledge  to  all  classes  of 
 the  community,  it  is  the  bounden  duty  of  every  child  of  God 
 to  leave  no  means  untried  by  which  the  doctrines  of  the  gos- 
 pel may  be  extensively  disseminated  in  all  their  fulness,  and 
 
638  NOTES    ON    THE 
 
 all  their  glory.  The  history  of  all  states  connected  with  the 
 church  clearly  establishes  one  important  fact — that  affairs, 
 which  relate  to  the  gospel  of  Christ,  are  never  attended  to, 
 until  the  interests  of  the  commonwealth  have  been  first  con- 
 sulted. No  great  hopes,  therefore,  ought  ever  to  be  enter- 
 tained of  much  good  accruing  to  the  church  from  the  inter- 
 ference of  the  state,  since  the  prosperity  of  the  former  will, 
 in  all  human  probability,  always  be  postponed  to  that  of  the 
 latter.  Governments  forget  that  the  God  of  Israel  is  he,  who 
 giveth  strength  and  power  unto  his  people  :  blessed  be  God. 
 
 (k)  Calvin,  in  a  letter  to  Farel,  says  of  himself,  "  that  he 
 was  not  of  that  passionate  race  of  lovers,  who,  when  once 
 captivated  with  an  external  form,  eagerly  embraces  also  the 
 moral  defects  that  it  conceals.  I  expect  chastity,  frugality, 
 patience,  and  solicitude  for  my  personal  health  and  pros- 
 perity, in  that  lady  who  delights  me  with  her  beauty."  The 
 Rev.  Mr.  Robinson,  of  Cambridge,  in  his  Ecclesiastical  Re- 
 searches, attacks  Calvin  for  marrying  an  Anabaptist  without 
 ever  making  the  slightest  allusion  to  her  own  conversion,  or 
 that  of  her  husband.  This  is  merely  one  specimen  of  the 
 numerous  false  statements  concerning  Calvin,  with  which 
 this  uncandid  and  unfair  historian  has  thought  fit  to  delude 
 his  English  readers.*  Calvin  had  one  child,  who  died  in 
 1545,  and  he  could  not  be  more  than  five  years  old.  Calvin, 
 at  the  close  of  a  letter  to  Virel,  consoles  himself  on  this  occa- 
 sion in  the  following  manner  : — "  The  Lord  has  inflicted  a 
 heavy  and  severe  wound  on  us  by  the  death  of  our  little  son  ; 
 but  he  is  our  Father,  and  knows  what  is  expedient  for  his 
 children."  Mrs.  CaMn  ejaculated  on  her  dying  bed  the 
 following  expressions  : — **  O  glorious  resurrection  !  God  of 
 Abraham,  and  of  all  our  fathers  !  not  one  of  the  faithful, 
 who  have  hoped  in  thee  for  so  many  ages,  has  been  disap- 
 pointed :  I  will  also  hope." 
 
 (l)  Beza's  remark,  that  Zebedee's  confession  of  his  error 
 was  a  better  decision  than  if  a  thousand  decrees  of  the  senate 
 had  issued  these  orders,  proves  how  desirous  even  the  advo- 
 cates for  persecution  are  to  secure  a  triumph  to  their  cause 
 without  having  recourse  to  such  an  irrational  and  shocking 
 system.  Even  the  most  inveterate  disciples  of  the  church 
 of  Rome  are  not  now  disposed  to  go  all  lengths  in  advocating 
 the  Inquisition,  and  other  horrid  methods  of  cruelty,  by 
 which  Antichrist  has  for  so  long  a  period  kept  his  slaves 
 under  the  most  dreadful  thraldom. 
 
 *  Yet  Robinson  adopts  as  a  motto—"  Let  every  thing  said  or  written 
 against  truth  be  unsaid  and  unwritten  " 
 
LIFE    OF    CALVIN.  639 
 
 "  Almost  every  page  of  ecclesiastical  history  is  polluted 
 with  the  blood  of  men  sacrificed  on  the  altars  of  bigotry  and 
 intolerance.  That  is  deemed  heresy,  in  every  age  and  coun- 
 try, which  is  opposite  to  the  doctrines  of  the  established 
 church.  We  have  at  present  oppugners  of  the  doctrines  of 
 the  establishment ;  and  though  they  are  not  burned  for  their 
 belief,  yet  they  are  by  some  spoken  of  with  disrespect,  and 
 tolerated  with  reluctance.  Notwithstanding  this,  the  present 
 church  of  England,  we  are  confident,  had  she  the  power, 
 would  be  as  far  from  treading  in  the  sanguinary  footsteps  of 
 the  former  church  of  England,  as  the  British  Legislature 
 would  be  now  from  granting  her  that  authority  of  doing  it, 
 which  was  so  superstitiously  conceded  to  her  in  an  age  of 
 ignorance,  and  ecclesiastical  domination."*  The  period  is 
 fast  arriving  when  every  thing  like  intolerance  on  religious 
 subjects  will  be  banished  from  our  shores,  and  the  great 
 principles  of  immutable  truth  be  supported,  not  by  the  iron 
 arm  of  power,  but  the  invincible  evidence  of  reason,  religion, 
 and  love.  Party  names  and  distinctions,  whether  arising 
 from  establishments  or  other  causes,  will  be  merged  in  the 
 glorious  appellation  of  Christian,  and  the  doctrines  of  the 
 cross  be  supported  and  extended,  as  they  were  in  the  first 
 ages  of  the  gospel,  by  the  wisdom,  industry,  piety,  sobriety, 
 purity,  and  holiness  of  its  professors. 
 
 The  crimes  of  nations  and  of  ages  wiU,  it  is  to  be  hoped, 
 henceforth  be  viewed  in  the  glass  presented  to  us  by  the 
 Friend  of  sinners,  and  no  attempts  be  made  to  gloss  over  the 
 transgressions  even  of  the  best  of  men,  by  apologies  derived 
 from  the  ignorance,  or  superstition  of  the  period  in  which 
 they  lived.  Future  ages,  no  doubt,  will  look  back  with 
 wonder  on  the  infidelity,  immorality,  drunkenness,  t  and 
 Sabbath -breaking  of  this  boasted  nineteenth  century,  in  this 
 boasted  land  of  liberty.  It  is  high  time  for  all  Christians  to 
 do  their  utmost  among  us,  to  stem  the  torrent  of  irreligion 
 and  iniquity  that  is  sweeping  over  our  land,  and  unite  in  the 
 great  caiise  of  promoting  genuine  Christianity  by  a  spirit  of 
 harmony  and  of  concord,  which  would  paralyze  all  the  efforts 
 of  its  vilest  enemies. 
 
 *  Bishop  Watson. 
 t  The  whole  amount  of  spirit  and  wine-merchants,  taverns,  inns,  beer- 
 shops,  &c  ,  in  London,  consisting  of  1,500,000  inhabitants,  is  nearly  GOOO, 
 while  the  places  of  worsliip  do  not  much  exceed  600.  Can  Government 
 he  said  to  do  its  utmost  for  religion  under  such  circumstances,  wiien  the 
 active  operations  of  the  ministers  of  the  gospel,  compared  with  those  of 
 the  venders  of  wine,  spirits,  ale,  &c.,  can  only  be  as  one  to  ten  ? 
 
6'40  NOTES    ox    THE    LIFE    OF    CALVIX. 
 
 An  interested  selfishness,  with  which  all  parties  look  merely 
 to  themselves,  is  one  of  the  worst  and  most  lamentable  symp- 
 toms of  the  present  times,  since  it  proves  that  the  cause  of 
 Jesus  is  forgotten,  and  some  paltry  worldly  objects  of  the 
 most  fleeting  nature,  preferred  to  the  glory  of  the  Lamb  of 
 God,  who  taketh  away  the  sins  of  the  world.  The  same 
 noble  disinterestedness,  which  made  Paul  support  himself  as 
 a  tent-maker,  must  resume  its  dominion  among  us,  if  we  ever 
 expect  to  hear  infidels  and  atheists,  who  now  blazon  forth 
 their  own  shame  even  in  our  courts  of  justice,  cry  out,  "  See 
 how  these  Christians  love."  By  showing  our  faith  by  our 
 works,  the  blasphemy  of  unbelievers  would  cease,  and  the 
 powers  of  a  future  and  coming  world  resume  that  authority 
 and  influence,  which  neither  scepticism  nor  infidelity  would 
 be  able  to  gainsay  or  resist. 
 
 THE    END. 
 
 IV.  Tyler,  Printer,  Ivy-lane,  St.  Paul's,  London. 
 
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