myself, so that I may fulfill my course with joy, and 38 Being chiefly sorry for the words which he

myself, so that I may fulfill my course with joy, and 38 Being chiefly sorry for the words which he

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unto Jerusalem, and know not what things shall come unto me there, 23 Save that the holy Ghost witnesseth in every city, saying, that bonds and afflictions abide me. 24 But I pass not at all, neither is my life dear unto myself, so that I may fulfill my course with joy, and the ministration which I have received of the Lord Jesus, to testify the Gospel of the grace of God. 25 And now behold, I know that henceforth ye all, through whom I have gone preaching the kingdom of God, shall see my face no more. 26 Wherefore I take you to record this day, that I am 1pure from the blood of all men. 27 1For I have kept nothing back, but have showed you all the counsel of God. 28 Take heed therefore unto yourselves, and to all the flock, whereof the holy Ghost hath made you Overseers to 1feed the Church of God which 2he hath purchased with 3that his own blood. 29 1For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Moreover of your own selves shall men arise speaking perverse things, to 1draw disciples after them. 31 Therefore watch, and remember, that by the space of three years I ceased not to warn everyone, both night and day with tears. 32 1And now brethren, I commend you to God, and to the word of his grace, which is able to build further, and to give you an 2inheritance, among all them, which are sanctified. 33 1I have coveted no man's silver, nor gold, nor apparel. 34 Yea, ye know, that these hands have ministered unto my anecessities, and to them that were with me. 35 I have showed you all things, how that so laboring, ye ought to 1support the weak, and to remember the words of the Lord Jesus, how that he said, It is

a blessed thing to give, rather than to receive. 36 And when he had thus spoken, he kneeled down, and prayed with them all. 37 1Then they wept all abundantly, and fell on Paul's neck, and kissed him, 38 Being chiefly sorry for the words which he spake, That they should see his face no more. And they accompanied him unto the ship. 21 1 Paul goeth toward Jerusalem: 8 at Caesarea he talketh with Philip the Evangelist: 10 Agabus foretelleth him of his bonds. 17 After he came to Jerusalem, 26 and into the Temple, 27 The Jews laid hands on him: 32 Lysias the captain taketh him from them.

chapter 20

a 1 Cor. 4:12

1 Thess. 2:9 2 Thess. 3:8

chapter 21

a Acts 6:5

1 And 1as we launched forth, and were departed from them, we came with a straight course unto Cos, and the day following unto the Rhodes, and from thence unto Patara. 2 And we found a ship that went over unto Phoenicia, and went aboard, and set forth. 3 And when we had discovered Cyprus, we left it on the left hand, and sailed toward Syria, and arrived at Tyre: for there the ship unladed the burden. 4 And when we had found disciples, we tarried there seven days. And they told Paul through the 1Spirit, that he should not go up to Jerusalem. 5 But when the days were ended, we departed and went our way, and they all accompanied us with their wives and children, even out of the city: and we kneeled down on the shore, prayed. 6 Then when we had embraced one another, we took ship, and they returned home. 7 And when we had ended the course from Tyre, we arrived at Ptolemais, and saluted the brethren, and abode with them one day. 8 And the next day, Paul and we that were with him, departed, and came unto Caesarea: and we entered into the house of aPhilip the Evangelist, which was one of the 1seven Deacons, and abode with him.

20:26 1 If you do perish, yet there shall be no fault in me, see Acts 18:6. 20:27 1 The doctrine of the Apostles is most perfect and absolute. 20:28 1 To keep it, to feed it, and govern it. 2 A notable sentence for Christ's Godhead: which showeth plainly in his person, how that by reason of the joining together of the two natures in his own person, that which is proper to one is spoken of the other being taken in the derivative, and not in the primitive: which in old time the godly fathers termed a communicating or fel­ lowship of proprieties, that is to say, a making common of that to two, which belongeth but to one. 3 This word, That showeth the excellency of this blood. 20:29 1 A prophecy of pastors that should straightway degenerate into wolves against such as boast and brag only of a succession of persons. 20:30 1 This is a great misery, to want the presence of such a shep­ herd, but greater to have wolves enter in. 20:32 1 The power of God, and his free promises revealed in his

word, are the props and upholders of the ministry of the Gospel. 2 As children, and therefore of free love and good will. 20:33 1 Pastors must before all things beware of covetousness. 20:35 1 As it were by reaching out the hand to them, which other­ wise are about to slip and fall away, and so to stay them. 20:37 1 The Gospel doth not take away natural affections, but ruleth and bridleth them in good order. 21:1 1 Not only men simply, but even our friends, and such as are endued with the Spirit of God, do sometimes go about to hinder the course of our vocation: but it is our part to go forward without all stop­ ping or staggering, after that we are sure of our calling from God. 21:4 1 They foretold through the Spirit what danger hanged over Paul's head, and this they did as Prophets: but of a fleshly affection they frayed him from going to Jerusalem. 21:8 1 He speaketh of the seven Deacons which he mentioned before, Acts 6.

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9 Now he had four daughters, virgins, which did 1prophesy. 10 And as we tarried there many days, there came a certain Prophet from Judea, named Agabus. 11 And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. 12 And when we had heard these things, both we and others of the same place besought him that he would not go up to Jerusalem. 13 Then Paul answered, and said, What do ye weeping and breaking mine heart? For I am ready not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus. 14 1So when he would not be persuaded, we ceased, saying, The will of the Lord be done. 15 And after those days we trussed up our fardels, and went up to Jerusalem. 16 There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. 17 And when we were come to Jerusalem, the brethren received us gladly. 18 And the next day Paul went in with us unto James: and all the Elders were there assembled. 19 1And when he had embraced them, he told by order all things, that God had wrought among the Gentiles by his ministration. 20 1So when they heard it, they glorified God, and said unto him, Thou seest, brother, how many thousand Jews there are which believe, and they are all zealous of the Law: 21 Now they are informed of thee, that thou teachest all the Jews, which are among the Gentiles, to forsake Moses, and sayest that they ought not to circumcise their sons, neither to live after the customs. 22 What is then to be done? the multitude must needs come together: for they shall hear that thou art come. 23 Do therefore this that we say to thee. We have four men, which have made a vow,

24 Them take, and 1purify thyself with them, and 2contribute with them, that they may bshave their heads: and all shall know, that those things, whereof they have been informed concerning thee, are nothing, but that thou thyself also walkest and keepest the Law. 25 For as touching the Gentiles, which believe, we have written, and determined that they observe no such thing, but that they keep themselves from things offered to idols, and from blood, and from that that is strangled, and from fornication. 26 Then Paul took the men, and the next day was purified with them, and entered into the Temple, 1declaring the accomplishment of the days of the purification, until that an offering should be offered for everyone of them. 27 1And when the seven days were almost ended, the Jews which were of Asia (when they saw him in the Temple) moved all the people, and laid hands on him, 28 Crying, Men of Israel, help: this is the man that teachest all men everywhere against the people, and the Law, and this place: moreover, he hath brought Grecians into the Temple, and hath polluted this holy place. 29 For they had seen before Trophimus an Ephesian with him in the city, whom they supposed that Paul had brought into the Temple. 30 Then all the city was moved, and the people ran together: and they took Paul, and drew him out of the Temple, and forthwith the doors were shut. 31 1But as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was on an uproar. 32 Who immediately took soldiers and Centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul. 33 Then the chief Captain came near and took him, and commanded him to be bound with two chains, and demanded who he was, and what he had done. 34 And one cried this, another that, among the people. So when he could not know the certainty for the tumult, he commanded him to be led into the castle. 35 And when he came unto the grieces, it was so

b Acts 18:18

Num. 6:18

21:9 1 They had a peculiar gift of foretelling things to come. 21:14 1 The will of God bridleth all affections in them which ear­ nestly seek the glory of God. 21:19 1 God is to be praised, who is the Author of all good sayings and deeds. 21:20 1 In things indifferent (of which sort were not the traditions of the Pharisees, but the ceremonies of the Law, until such time as Christian liberty was more fully revealed to the Jews) charity willeth us to conform or apply ourselves willingly so far as we may, to our brethren which do not stubbornly, and maliciously, resist the truth, but are not thoroughly instructed especially if the question be of a whole multitude. 21:24 1 That is, consecrate thyself: for he speaketh not here of the

unclean, but of such as were subject to the vow of the Nazarites. 2 That it may be known, that thou wast not only present at the vow, but also a chief man in it: and therefore it is said afterwards, that Paul declared the days of purification: for although the charges for the Nazarites' offerings were appointed, yet they might add some­ what unto them, Num. 6:21. 21:26 1 The Priests were to be advertised of the accomplishment of the days of the purification, because there were sacrifices to be offered the same day that their vow was ended. 21:27 1 A preposterous zeal is the cause of great confusion, and great mischiefs. 21:31 1 God findeth some even amongst the wicked and profane themselves, to hinder the endeavors of the rest.

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that he was borne of the soldiers, for the violence of the people. 36 For the multitude of the people followed after, crying, Away with him. 37 And as Paul should have been led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? 38 Art not thou the 1Egyptian who before these days raised a sedition, and led out into the wilderness four thousand men that were murderers? 39 Then Paul said, Doubtless, I am a man which am a Jew, and citizen of Tarsus, a famous city of Cilicia, and I beseech thee, suffer me to speak unto the people. 40 And when he had given him license, Paul stood on the grieces, and beckoned with the hand unto the people, and when there was made great silence, he spake unto them in the Hebrew tongue, saying, 22 1 Paul yieldeth a reason of his faith, 22 and the Jews heard him awhile: 23 But so soon as they cried out, 24 He is commanded to be scourged and examined, 27 and so declareth that he is citizen of Rome.

he said to me, I am Jesus of Nazareth, whom thou persecutest. 9 Moreover they that were with me, saw indeed a light and were afraid: but they heard not the voice of him that spake unto me. 10 Then I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus: and there it shall be told thee of all things, which are appointed for thee to do. 11 So when I could not see for the glory of that light, I was led by the hand of them that were with me, and came into Damascus. 12 And one Ananias a godly man, as pertaining to the Law, having good report of all the Jews which dwelt there, 13 Came unto me, and stood, and said unto me, Brother Saul, receive thy sight: and that same hour I looked upon him. 14 And he said, The God of our fathers hath appointed thee, that thou shouldest know his will, and shouldest see that Just one, and shouldest hear the voice of his mouth. 15 For thou shalt be his witness unto all men, of the things which thou hast seen and heard. 16 Now therefore why tarriest thou? Arise, and be baptized, and wash away thy sins, in calling on the Name of the Lord. 17 ¶ And it came to pass, that when I was come again to Jerusalem, and prayed in the Temple, I was in a trance, 18 And saw him, saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy witness concerning me. 19 Then I said, Lord, they know that I prisoned, and beat in every Synagogue them that believed in thee. 20 And when the blood of thy martyr Stephen was shed, I also stood by, and consented unto his death, and kept the clothes of them that 1slew him. 21 Then he said unto me, Depart: for I will send thee far hence unto the Gentiles. 22 ¶ 1And they heard him unto this word, but then they lifted up their voices, and said, Away with such a fellow from the earth: for it is not meet that he should live. 23 And as they 1cried and cast off their clothes, and threw dust into the air, 24 1The chief captain commanded him to be led

1 Ye men, brethren and fathers, hear my defense now towards you. 2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence, and he said,) 3 1I am verily a man, which am a Jew, born in Tarsus in Cilicia, but brought up in this city at the 2feet of Gamaliel, and instructed according to the perfect manner of the Law of the fathers, and was zealous toward God, as ye all are this day. 4 And I persecuted this way unto the death, binding and delivering into prison both men and women. 5 As also the chief Priest doth bear me witness, and all the company of the Elders: of whom also I received letters unto the brethren, and went to Damascus to bring them which were there, bound unto Jerusalem, that they might be punished. 6 ¶ And so it was, as I journeyed, and was come near unto Damascus about noon, that suddenly there shone from heaven a great light round about me. 7 So I fell unto the earth, and heard a voice, saying unto me, Saul, Saul, why persecutest thou me? 8 Then I answered, Who art thou, Lord? And

21:38 1 Touching this Egyptian which assembled thirty thousand men, read Josephus, book 2, chap. 12. 22:3 1 Paul making a short declaration of his former life, proveth both his vocation and doctrine to be of God. 2 That is, his daily hearer: the reason of this speech is this: for that they which teach, sit commonly in the higher place speaking to their scholars which sit upon forms beneath: and therefore he saith, at the feet of Gamaliel. 22:20 1 This is properly spoken: for Stephen was murdered of a sort

of cutthroats, not by order of justice, but by open force: for at that time the Jews could not put any man to death by Law. 22:22 1 Stout and stubborn pride will neither itself embrace the truth, neither suffer others to receive it. 22:23 1 The description of a seditious hurly-burly, and of an hare­ brained and mad multitude. 22:24 1 The wisdom of the flesh doth not consider what is just, but what is profitable, and therewithall measure the profit, according as it appeareth presently.

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into the castle, and bade that he should be scourged, and examined, that he might know wherefore they cried so on him. 25 1And as they bound him with thongs, Paul said unto the Centurion that stood by, Is it lawful for you to scourge one that is a Roman, and not condemned? 26 Now when the Centurion heard it, he went, and told the chief captain, saying, Take heed what thou doest: for this man is a Roman. 27 Then the chief captain came, and said to him, Tell me, art thou a Roman? And he said, Yea. 28 And the chief captain answered, With a great sum obtained I this freedom. Then Paul said, But I was so born. 29 Then straightway they departed from him, which should have examined him: and the chief captain also was afraid, after he knew that he was a 1Roman, and that he had bound him. 30 On the next day, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bonds, and commanded the high Priests and all their Council to come together: and he brought Paul, and set him before them. 23 1 As Paul pleadeth his cause, 2 Ananias commandeth them to smite him. 7 Dissension among his accusers. 11 God encourageth him. 14 The Jews laying wait for Paul, 17 is declared unto the chief captain. 24 He sendeth him to Felix the Governor.

commandest thou me to be smitten? 4 And they that stood by, said, Revilest thou God's high Priest? 5 1Then said Paul, I knew not brethren, that he was the high Priest: for it is written, aThou shalt not speak evil of the ruler of thy people. 6 1But when Paul perceived that the one part were of the Sadducees, and the other of the Pharisees, he cried in the Council, Men and brethren, bI am a Pharisee, the son of a Pharisee: I am accused of the hope and resurrection of the dead. 7 1And when he had said this, there was a dissension between the Pharisees and the Sadducees, so that the multitude was divided. 8 c,1For the Sadducees say that there is no resurrection, neither 2Angel, nor spirit: but the Pharisees confess both. 9 1Then there was a great cry: and the 2Scribes of the Pharisees' part rose up, and strove, saying, We find none evil in this man: but if a spirit or an Angel hath spoken to him, let us not fight against God. 10 1And when there was a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and take him from among them, and to bring him into the castle. 11 Now the night following, the Lord stood by him, and said, Be of good courage, Paul, for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. 12 1And when the day was come, certain of the Jews made an assembly, and bound themselves 2with a curse, saying, that they would neither eat nor drink till they had killed Paul. 13 And they were more than forty, which had made this conspiracy. 14 And they came to the chief Priests and Elders, and said, We have bound ourselves with a solemn curse, that we will eat nothing, until we have slain

chapter 23

a Exod. 22:27

b Acts 14:22

Phil. 3:5

c Matt. 22:23

1 And 1Paul beheld earnestly the Council, and said, Men and brethren, I have in all good conscience served God until this day. 2 1Then the high Priest Ananias commanded them that stood by, to smite him on the mouth. 3 1Then said Paul to him, God 2will smite thee, thou 3whited wall: for thou sittest to judge me according to the Law, and 4transgressing the Law,

22:25 1 There is no cause why we may not use those lawful means which God giveth us, to repel, or put away an injury. 22:29 1 Not by Nation, but by the law of his city. 23:1 1 Paul against the false accusations of his enemies, setteth a good conscience, for proof whereof, he repeateth the whole course of his life. 23:2 1 Hypocrites are constrained at length to betray themselves by their intemperance. 23:3 1 It is lawful for us to complain of injuries, and to summon the wicked to the judgment seat of God, so that we do it without hatred, and with a quiet and peaceable mind. 2 It appeareth plainly by the Greek plural, that Paul did not curse the high Priest, but only pronounce the punishment of God against him. 3 This is a vehement and sharp speech, but yet not reproachful: For the godly may speak roundly, and yet be void of the bitter affection of a sharp and angry mind. 4 For the Law commandeth the judge to hear the person that is accused patiently, and to pronounce the sentence advisedly.

23:5 1 We must willingly and from the heart give honor to Magis­ trates, although they be tyrants. 23:6 1 We may lawfully sometimes set the wicked together by the ears, that they may leave off to assault us, so that it be with no hin­ drance of the truth. 23:7 1 The concord of the wicked is weak although they conspire together to oppress the truth. 23:8 1 It is an old heresy of the Sadducees, to deny the substance of Angels and souls, and therewithall the resurrection of the dead. 2 Natures that want bodies. 23:9 1 The Lord when it pleaseth him, findeth defenders of his cause, even amongst his enemies. 2 The Scribes' office was a public office, and the name of the Phari­ sees was the name of a sect. 23:10 1 God will not forsake his to the end. 23:12 1 Such as are carried away with a foolish zeal, think that they may lie and murder, and do whatsoever mischief they list. 2 They cursing and banning themselves, promised.

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Paul. 15 Now therefore, 1ye and the Council, signify to the chief captain, that he bring him forth unto you tomorrow, as though you would know something more perfectly of him, and we, or ever he come near will be ready to kill him. 16 But when Paul's sister's son heard of their laying await, he went, and entered into the castle, and told Paul. 17 1And Paul called one of the Centurions unto him, and said, Take this young man hence unto the chief captain: for he hath a certain thing to show him. 18 So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, which hath something to say unto thee. 19 Then the chief captain took him by the hand, and went apart with him alone, and asked him, What hast thou to show me? 20 And he said, The Jews have conspired to desire thee, that thou wouldest bring forth Paul tomorrow into the Council, as though they would inquire somewhat of him more perfectly: 21 But let them not persuade thee: for there lie in wait for him of them, more than forty men, which have bound themselves with a curse, that they will neither eat nor drink, till they have killed him: and now are they ready, and wait for thy promise. 22 1The chief captain then let the young man depart, after he had charged him to utter it to no man, that he had 2showed him these things. 23 And he called unto him two certain Centurions, saying, Make ready two hundred soldiers, that they may go to Caesarea, and horsemen threescore and ten, and two hundred with darts, at the third hour of the night: 24 And let them make ready an horse, that Paul being set on, may be brought safe unto Felix the governor. 25 And he wrote an Epistle in this manner: 26 1Claudius Lysias unto the most noble governor Felix sendeth greeting. 27 As this man was taken of the Jews, and should have been killed of them, I came upon them with a garrison, and rescued him, perceiving that he was a Roman. 28 And when I would have known the cause

wherefore they accused him, I brought him forth into their Council. 29 There I perceived that he was accused of questions of their Law, but had no crime worthy of death, or of bonds. 30 And when it was showed me, how that the Jews laid wait for the man, I sent him straightway to thee, and commanded his accusers to speak before thee the things that they had against him. Farewell. 31 Then the soldiers as it was commanded them, took Paul, and brought him by night to Antipatris, 32 And the next day, they left the horsemen to go with him, and returned into the Castle. 33 Now when they came to Caesarea, they delivered the Epistle to the governor, and presented Paul also unto him. 34 So when the Governor had read it, he asked of what province he was: and when he understood that he was of Cilicia, 35 I will hear thee, said he, when thine accusers also are come, and commanded him to be kept in Herod's judgment hall. 24 2 Tertullus accuseth Paul: 10 He answereth for himself: 21 He preacheth Christ to the governor and his wife. 26 Felix hopeth, but in vain, to receive a bribe, 27 who going from his office, leaveth Paul in prison.

1 Now 1after five days, Ananias the high Priest came down with the Elders, and with Tertullus a certain orator, which appeared before the governor against Paul. 2 And when he was called forth, Tertullus began to accuse him, saying, Seeing that we have obtained great quietness 1through thee, and that many 2worthy things are done unto this nation through thy providence, 3 We acknowledge it wholly, and in all places, most noble Felix, with all thanks. 4 But that I be not tedious unto thee, I pray thee, that thou wouldest hear us of thy courtesy a few words. 5 Certainly we have found this man a 1pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a 2chief maintainer of the sect of the 3Nazarenes:

23:15 1 Ye and the Senate requiring the same to be done, lest that the Tribune should think that it was demanded of him at some pri­ vate man's suit. 23:17 1 The wisdom of the Spirit must be joined with simplicity. 23:22 1 There is no counsel against the Lord and his servants. 2 Greek, that thou hast showed these things to me. 23:26 1 Lysias is suddenly made by the Lord Paul's patron. 24:1 1 Hypocrites, when they cannot do what they would do by force and deceit, at length they go about to compass it by a show of Law. 24:2 1 Felix ruled that province with great cruelty and covetousness,

and yet Josephus recordeth that he did many worthy things, as that he took Eleazar the captain of certain cutthroats, and put that deceiving wretch the Egyptian to flight, which caused great troubles in Judea. 2 He useth a word which the Stoics defined to be a perfect duty and behavior. 24:5 1 Word for word, a plague. 2 As you would say, a ringleader, or ensign bearer. 3 So they called the Christians scoffingly of the town's name where they thought that Christ was born, whereupon it came that Julian the Apostate called him Galilean.

1129 acts 24:27

purified in the Temple, neither with multitude, nor with tumult. 19 Who ought to have been present before thee, and accuse me, if they had ought against me. 20 Or let these themselves say, if they have found any unjust thing in me, while I stood in the 1Council, 21 Except it be for this one voice, that I cried standing among them, Of the resurrection of the dead am I accused of you this day. 22 1Now when Felix heard these things, he deferred them, and said, When I shall more 2perfectly know the things which concern this way, by the coming of Lysias the chief Captain, I will decide your matter. 23 1Then he commanded a Centurion to keep Paul, and that he should have ease, and that he should forbid none of his acquaintance to minister unto him, or to come unto him. 24 ¶ And after certain days, came Felix with his wife 1Drusilla, which was a Jewess, and he called forth Paul, and heard him of the faith in Christ. 25 And as he disputed of righteousness and temperance, and of the judgment to come, Felix trembled, and answered, Go thy way for this time, and when I have convenient time, I will call for thee. 26 He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him. 27 1When two years were expired, Porcius Festus came into Felix's room, and Felix willing to 2get favor of the Jews, left Paul bound. 25 1 Festus succeeding Felix, 6 commandeth Paul to be brought forth. 11 Paul appealeth unto Caesar. 14 Festus openeth Paul's matter to king Agrippa, 23 and

6 And hath gone about to pollute the Temple: therefore we took him, and would have judged him according to our Law: 7 But the chief captain Lysias came upon us, and with great violence took him out of our hands, 8 Commanding his accusers to come to thee: of whom thou mayest (if thou wilt inquire) know all these things whereof we accuse him. 9 And the Jews likewise 1affirmed, saying that it was so. 10 1Then Paul, after that the governor had beckoned unto him that he should speak, answered, I do the more gladly answer for myself, forasmuch as I know that 2thou hast been oft many years a judge unto this nation, 11 Seeing that thou mayest know, that there are but twelve days since I came up to worship in Jerusalem. 12 And they neither found me in the Temple, disputing with any man, neither making uproar among the people, neither in the Synagogues, nor in the city. 13 Neither can they 1prove the things, whereof they now accuse me. 14 1But this I confess unto thee, that after the way (which they call 2heresy) so worship I the God of my fathers, believing all things which are written in the Law and the Prophets, 15 And have hope towards God, that the resurrection of the dead, which they themselves look for also, shall be both of just and unjust. 16 And herein I endeavor myself to have always a clear conscience toward God and toward men. 17 1Now after many years, I came and brought alms to my nation and offerings, 18 At 1what time, certain Jews of 2Asia found me

24:9 1 Confirmed Tertullus's saying. 24:10 1 Tertullus by the devil's rhetoric beginneth with flattery, maketh an end with lies: but Paul using heavenly eloquence, and but a simple beginning casteth off from himself the crime of sedition, wherewith he was burdened, with a simple denial. 2 Paul pleaded his cause two years before Felix departed out of the province, Acts 27, but he had governed Trachonite, and Batanea, and Galavnite, before that Claudius made him governor of Judea: Jose­ phus in the History of the Jewish War, lib. 2, chap. 11. 24:13 1 They cannot lay forth before thee and prove by good reasons. 24:14 1 Paul goeth in the cause of Religion from a state conjectural to a state of quality not only not denying that objected against him, but also proving it to be true, to be heavenly and from God, and to be the oldest of all religions. 2 Here this word, Heresy, or sect, is taken in good part. 24:17 1 Paul in conclusion telleth the thing which was done, truly, which Tertullus had before divers ways corrupted. 24:18 1 And while I was busy about those things. 2 Hereby it appeareth that these of Asia were Saul's enemies, and those that stirred up the people against him. 24:20 1 Whither the Tribune brought me.

24:22 1 The Judge suspendeth his sentence, because the matter is doubtful. 2 Felix could not judge whether he had done wickedly in the mat­ ters of his religion or no, until he had better understanding of that way which Paul professed: and as for other matters touching the sedition, he thinketh good to defer it till he hears Lysias, and there­ fore he gave Paul somewhat more liberty. 24:23 1 God is a most faithful keeper of his servants, and the force of the truth is wonderful, even amongst men which are otherwise profane. 24:24 1 This Drusilla was Agrippa's sister, of whom Luke speaketh afterward, a very harlot and licentious woman, and being the wife of Azizus king of the Emesens, who was circumcised, departed from him, and went to Felix, the brother of one Pallas, who was sometime Nero's bondman. 24:27 1 In a naughty mind that is guilty to itself, although, sometimes there be some show of equity, yet by and by, it will be extinguished: but in the mean season we have need to patience, and that continual. 2 For whereas he had behaved himself very wickedly in the prov­ ince, had it not been for favor of his brother Pallas, he should have died for it: so that we may gather hereby why he would have plea­ sured the Jews.

acts 25:1 1130

Bernice came down to Caesarea to salute Festus. 14 And when they had remained there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in prison by Felix, 15 Of whom when I came to Jerusalem, the high Priests and Elders of the Jews informed me, and desired to have judgment against him. 16 To whom I answered, that it is not the manner of the Romans for favor to 1deliver any man to the death, before that he which is accused, have the accusers before him, and have place to defend himself, concerning the crime. 17 Therefore when they were come hither, without delay the day following I sat on the judgment seat, and commanded the man to be brought forth. 18 Against whom when the accusers stood up, they brought no crime of such things as I supposed: 19 1But had certain questions against him of their own 2superstitions, and of one Jesus which was dead, whom Paul affirmed to be alive. 20 And because I doubted of such manner of question, I asked him whether he would go to Jerusalem, and there be judged of these things. 21 But because he appealed to be reserved to the examination of Augustus, I commanded him to be kept, till I might send him to Caesar. 22 1Then Agrippa said unto Festus, I would also hear the man myself. Tomorrow, said he, thou shalt hear him. 23 And on the morrow when Agrippa was come, and Bernice with great 1pomp, and were entered into the Common hall with the chief captains and chief men of the city, at Festus's commandment Paul was brought forth. 24 And Festus said, King Agrippa, and all men which are present with us, ye see this man, about whom all the multitude of the Jews have called upon me, both at Jerusalem, and here, crying, that he ought not to live any longer. 25 Yet have I found nothing worthy of death, that he hath committed: nevertheless, seeing that he hath appealed to Augustus, I have determined to send him.

bringeth him before him, 27 that he may understand his cause.

1 When 1Festus was then come into the province, after three days he went up from Caesarea unto Jerusalem. 2 Then the high Priest, and the chief of the Jews appeared before him against Paul: and they besought him, 3 And desired favor against him, that he would send for him to Jerusalem: and they laid wait to kill him by the way. 4 But Festus answered, that Paul should be kept at Caesarea, and that he himself would shortly depart thither. 5 Let them therefore, said he, which among you are able, come down with us: and if there be any wickedness in the man, let them accuse him. 6 ¶ 1Now when he had tarried among them no more than ten days, he went down to Caesarea, and the next day sat in the judgment seat, and commanded Paul to be brought. 7 And when he was come, the Jews which were come from Jerusalem, stood about him and laid many and grievous complaints against Paul, whereof 1they could make no plain proof, 8 Forasmuch as he answered, that he had neither offended anything against the law of the Jews, neither against the temple, nor against Caesar. 9 1Yet Festus willing to get favor of the Jews, answered Paul and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? 10 Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews I have done no wrong, as thou very well knowest. 11 For if I have done wrong, or committed anything worthy of death, I refuse not to die: but if there be none of these things, whereof they accuse me, no man, to pleasure them, can deliver me to them: I appeal unto Caesar. 12 Then when Festus had spoken with the Council, he answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go. 13 ¶ 1And after certain days, King 2Agrippa and

25:1 1 Satan's Ministers are subtle and diligent in seeking all occa­ sions: but God who watcheth for his, hindereth all their counsels easily. 25:6 1 We may repel an injury justly, but not with injury. 25:7 1 They could not prove them certainly and with undoubted reasons. 25:9 1 God doth not only turn away the counsel of the wicked, but also turneth it upon their own heads. 25:13 1 Festus thinking no such thing, even before kings, bringing to light the wickedness of the Jews, and Paul's innocence, doth marvel­ ously confirm the Church of God. 2 This Agrippa was Agrippa's son, whose death Luke spake of before, and Bernice was his sister.

25:16 1 The Romans used not to deliver any man to be punished before, etc. 25:19 1 The profane and wicked take an occasion to condemn the true doctrine by reason of private controversies and contentions of men betwixt themselves: but the truth nevertheless abideth in the mean season safe and sure. 2 This profane man calleth the Jews' religion, superstition, and that before king Agrippa, but no marvel: for the rulers of provinces by reason of the majesty of the empire of Rome, used to prefer them­ selves before kings. 25:22 1 That is fulfilled in Paul, which the Lord before had told to Ananias of him, Acts 9:15. 25:23 1 Gorgeously like a Prince.

1131 acts 26:23

put to death, I gave my 1sentence. 11 And I punished them throughout all the Synagogues, and 1compelled them to blaspheme and being more mad against them, I persecuted them, even unto strange cities. 12 At which time, even as I went to bDamascus with authority, and commission from the high Priests, 13 At midday, O king, I saw in the way a light from heaven passing the brightness of the sun, shine round about me, and them which went with me. 14 So when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against pricks. 15 Then I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. 16 But rise and stand up on thy feet: for I have appeared unto thee for this purpose to appoint thee a minister and a witness, both of the things which thou hast seen, and of the things in the which I will appear unto thee, 17 Delivering thee from this people, and from the Gentiles, unto whom now I send thee, 18 1To open their eyes, that they may turn from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them, which are sanctified by faith in me. 19 1Wherefore, King Agrippa, I was not disobedient unto the heavenly vision, 20 cBut showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works worthy amendment of life. 21 For this cause the Jews caught me in the dTemple, and went about to kill me. 22 1Nevertheless, I obtained help of God, and continue unto this day, witnessing both to 2small and to great, saying none other things, than those which the Prophets and Moses did say should come, 23 To wit, that Christ should 1suffer, and that he

26 Of whom I have no certain thing to write unto my 1lord: wherefore I have brought him forth unto you, and especially unto thee, King Agrippa, that after examination had, I might have somewhat to write. 27 For me thinketh it unreasonable to send a prisoner, and not to show the causes which are laid against him. 26 2 Paul in the presence of Agrippa, 4 declareth his life from his childhood, 16 and his calling, 21 with such efficacy of words 28 that almost he persuaded him to Christianity. 30 But he and his company depart doing nothing in Paul's matter.

chapter 26

a Acts 8:3

b Acts 9:2

c Acts 9:22, 26

Acts 13:4

d Acts 21:30

1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. So Paul stretched forth the hand, and answered for himself. 2 1I think myself happy, King Agrippa, because I shall answer this day before thee of all the things whereof I am accused of the Jews: 3 Chiefly, because thou hast knowledge of all customs, and questions which are among the Jews: wherefore I beseech thee to hear me patiently. 4 1As touching my life from my childhood, and what it was from the beginning among mine own nation at Jerusalem, know all the Jews, 5 Which 1knew me heretofore, even from my 2Elders (if they would testify) that after the 3most straight sect of our religion, I lived a Pharisee. 6 1And now I stand and am accused for the hope of the promise made of God unto our fathers. 7 Whereunto our twelve tribes instantly serving God day and night, hope to come: for the which hope's sake, O King Agrippa, I am accused of the Jews. 8 1Why should it be thought a thing incredible unto you, that God should raise again the dead? 9 I also verily thought in myself, that I ought to do many contrary things against the Name of Jesus of Nazareth. 10 aWhich thing I also did in Jerusalem: for many of the Saints I shut up in prison, having received authority of the High Priests, and when they were

25:26 1 To Augustus. Good Princes refused this name at the first, to wit, to be called Lords, but afterwards they admitted it, as we read of Traianus. 26:2 1 To have a skillful judge, is a great and singular gift of God. 26:4 1 Paul divideth the history of his life into two times: for the first [he] calleth his adversaries witnesses: for the latter, the fathers and prophets. 26:5 1 What I was, and where, and how I lived. 2 That my parents were Pharisees. 3 The sect of the Pharisees was the most exquisite amongst all the sects of the Jews, for it was better than all the rest. 26:6 1 There are three chief and principal witnesses of true doctrine, God, the true Fathers, and the consent of the Church. 26:8 1 He proveth the resurrection of the dead, first by the power

of God, then by the resurrection of Christ: whereof he is a sufficient witness. 26:10 1 I consented to, and allowed of their doing: for he was not a judge. 26:11 1 By extreme punishment. 26:18 1 The end of the Gospel is to save them which are brought to the knowledge of Christ, and are justified and sanctified in him being laid hold on by faith. 26:19 1 Paul allegeth God to be author of the office of his Apostle­ ship, and his grace as a witness. 26:22 1 Christ is the end of the Law and the Prophets. 2 To everyone. 26:23 1 That Christ should not be such a king as the Jews dreamed of, but one appointed to bear our miseries, and the punishment of our sins.

acts 26:24 1132

should be the 2first that should rise from the dead, and should show 3light unto this people, and to the Gentiles. 24 1And as he thus answered for himself, Festus said with a loud voice, Paul, thou art beside thyself, much learning doth make thee mad. 25 But he said, I am not mad, O noble Festus, but I speak the words of truth, and soberness. 26 For the king knoweth of these things, before whom also I speak boldly: for I am persuaded that none of these things are hidden from him: for this thing was [not] done in a 1corner. 27 1O King Agrippa, believest thou the Prophets? I know that thou believest. 28 Then Agrippa said unto Paul, Almost thou persuadest me to become a Christian. 29 Then Paul said, 1I would to God that [not] only thou, but also all that hear me today, were both almost, and altogether such as I am, except these bonds. 30 1And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them. 31 And when they were gone apart, they talked between themselves, saying, This man doeth nothing worthy of death, nor of bonds. 32 Then said Agrippa unto Festus, This man might have been loosed, if he had not appealed unto Caesar. 27 1 Paul 7, 9 foretelleth the peril of the voyage, 11 but he is not believed. 14 They are tossed to and fro with the tempest, 22, 41 and suffer shipwreck: 34 Yet all safe and sound 44 escape to land.

salonian, with us. 3 And the next day we arrived at Sidon: and Julius courteously entreated Paul, and gave him liberty to go unto his friends, that they might refresh him. 4 And from thence we launched, and sailed hard by Cyprus, because the winds were contrary. 5 Then sailed we over the sea by Cilicia, and Pamphilia, and came to Myra, a city in Lycia. 6 And there the Centurion found a ship of Alexandria, sailing into Italy, and put us therein. 7 And when we had sailed slowly many days, and scarce were come against Cnidus, because the wind suffered us not, we sailed hard by Candia, near to 1Salmone, 8 And with much ado sailed beyond it, and came unto a certain place called the Fair Havens, near unto the which was the city Lasea. 9 1So when much time was spent, and sailing was now jeopardous, because also the 2Fast was now passed, Paul exhorted them, 10 And said unto them, Sirs, I see that this voyage will be with hurt, and much damage, not of the lading and ship only, but also of our lives. 11 1Nevertheless the Centurion believed rather the governor and the master of the ship, than those things which were spoken of Paul. 12 And because the haven was not commodious to winter in, many took counsel to depart thence, if by any means they might attain to Phoenix, there to winter, which is an haven of Crete, and lieth toward the Southwest and by West, and Northwest and by West. 13 And when the Southern wind blew softly, they supposing to attain their purpose, loosed nearer, and sailed by Crete. 14 But anon after, there arose by 1it a stormy wind called 2Euroclydon. 15 And when the ship was caught, and could not resist the wind, we let her go, and were carried away. 16 And we ran under a little Isle named Clauda,

chapter 27

a 2 Cor. 11:15

1 Now 1when it was concluded, that we should sail into Italy, they delivered both Paul, and certain other prisoners unto a Centurion, named Julius, of the band of Augustus. 2 And awe entered into a ship of Adramyttium, purposing to sail by the coasts of Asia, and launched forth, and had Aristarchus of Macedonia, a Thes-

26:23 2 The first of them which are raised from the dead. 3 Life, yea, and that a most blessed life which shall be endless: and this is set against darkness, which almost in all tongues signifieth sometimes death, and sometimes misery and calamity. 26:24 1 The wisdom of God is madness to fools, yet notwithstanding we must boldly avouch the truth. 26:26 1 Secretly, and privately. 26:27 1 Paul as it were forgetting himself that he stood a prisoner to defend his cause, he forgetteth not the office of his Apostleship. 26:29 1 I would to God that not only almost, but thoroughly and altogether both thou and all that hear me this day, might be made as I am, my bonds only except. 26:30 1 Paul is solemnly quit, and yet not dismissed. 27:1 1 Paul with many other prisoners, and through the midst of many deaths, is brought to Rome, but yet by God's own hand as it

were, and set forth and commended unto the world with many sin­ gular testimonies. 27:7 1 Which was an high hill of Candia. 27:9 1 God's providence taketh not away the causes which God useth as means, but rather ordereth and disposeth their right use even then when he openeth an extraordinary issue. 2 This is meant of the Jews' fast, which they keep in the feast of expiation, as we read Lev. 23:27, which fell in the seventh month which we call October, and is not good for navigation, or sailing. 27:11 1 Men cast themselves willingly into an infinite sort of dan­ gers, when they choose to follow their own wisdom, rather than God speaking by the mouth of his servants. 27:14 1 By Candia, from whose shore our ship was driven by that means. 2 Northeast wind.

1133 acts 27:43

and had much ado to get the boat. 17 Which they took up and used all help, undergirding the ship, fearing lest they should have fallen into Syrtis, and they strake sail, and so were carried. 18 1The next day when we were tossed with an exceeding tempest, they lightened the ship. 19 And the third day we cast out with our own hands the tackling of the ship. 20 And when neither sun nor stars in many days appeared, and no small tempest lay upon us, all hope that we should be saved, was then taken away. 21 1But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened to me, and not have loosed from Candia: so should ye have gained this hurt and loss. 22 But now I exhort you to be of good courage: for there shall be no loss of any man's life among you, save of the ship only. 23 For there stood by me this night the Angel of God, whose I am, and whom I serve. 24 Saying, Fear not, Paul: for thou must be brought before Caesar: and lo, God hath given unto thee freely, all that sail with thee. 25 1Wherefore, Sirs, be of good courage: for I believe God, that it shall be so as it hath been told me. 26 Howbeit, we must be cast into a certain Island. 27 1And when the fourteenth night was come, as we were carried to and fro in the 2Adriatic sea about midnight, the shipmen deemed that some country 3approached unto them. 28 And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found fifteen fathoms. 29 Then fearing lest they should have fallen into some rough places, they cast four anchors out of the stern, and wished that the day were come. 30 1Now as the mariners were about to flee out of the ship, and had let down the boat into the sea

under a color as though they would have cast anchors out of the foreship. 31 1Paul said unto the Centurion and the soldiers, Except these abide in the ship, ye cannot be safe. 32 Then the soldiers cut off the ropes of the boat, and let it fall away. 33 1And when it began to be day, Paul exhorted them all to take meat, saying, This is the fourteenth day that ye have tarried, and continued fasting, receiving nothing: 34 Wherefore I exhort you to take meat: for this is for your safeguard: for there shall not an 1hair fall from the head of any of you. 35 And when he had thus spoken, he took bread, and gave thanks to God in presence of them all, and brake it, and began to eat. 36 Then were they all of good courage, and they also took meat. 37 Now we were in the ship in all two hundred threescore and sixteen souls. 38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. 39 1And when it was day, they knew not the country, but they spied a certain 2creek with a bank, into the which they were minded (if it were possible) to thrust in the ship. 40 So when they had taken up the anchors, they committed the ship unto the sea, and loosed the rudder bonds, and hoisted up the main sail to the wind, and drew to the shore. 41 And when they fell into a place, where 1two seas met, they thrust in the ship: and the forepart stuck fast, and could not be moved, but the hinder part was broken with the violence of the waves. 42 1Then the soldiers' counsel was to kill the prisoners, lest any of them, when he had swam out, should flee away. 43 1But the Centurion willing to save Paul, stayed them from this counsel, and commanded that they that could swim, should cast themselves first into the sea, and go out to land:

27:18 1 The end proveth that none provide worse for themselves, than they which commit themselves to be governed only by their own wisdom. 27:21 1 God spareth the wicked for a time, for his elect and cho­ sen's sake. 27:25 1 The promise is made effectual through faith. 27:27 1 We attain and come to the promised and sure salvation through the midst of tempests and death itself. 2 For Ptolemy writeth, that the Adriatic Sea beateth upon the East shore of Cilicia. 3 That they drew near to some country. 27:30 1 There is none so foul an act, whereupon distrust and an evil conscience do not enforce men. 27:31 1 Although the performing of God's promises doth not simply depend upon second causes, yet they make themselves unworthy of

God's bountifulness, which do not embrace those means which God offereth them, either upon rashness or distrust. 27:33 1 When the world trembleth, the faithful alone be not only quiet, but confirm others by their example. 27:34 1 This is a proverb which the Hebrews use, whereby is meant, that they shall be safe, and not one of them perish. 27:39 1 Then are tempests most of all to be feared and looked for, when the port or haven is nearest. 2 A creek is a sea within land, as the Adriatic Sea, and the Persian Sea. 27:41 1 So is Isthmus called, because the sea toucheth it on both sides. 27:42 1 There is nowhere more unfaithfulness and unthankfulness than in unbelievers. 27:43 1 God findeth even amongst his enemies them whose help he useth to preserve his.

acts 27:44 1134

44 1And the others, some on boards, and some on certain pieces of the ship: and so it came to pass, that they came all safe to land. 28 2 The Barbarians' courtesy towards Paul and his company. 3 A viper on Paul's hand: 6 He shaketh it off without harm: 8 Publius 9 and others are by him healed. 11 They depart from Malta, 16 and come to Rome. 17 Paul openeth to the Jews, 20 the cause of his coming: 22 He preacheth Jesus 30 two years.

healed, 10 1Which also did us great honor: and when we departed, they laded us with things necessary. 11 ¶ 1Now after three months we departed in a ship of Alexandria, which had wintered in the Isle, whose 2badge was Castor and Pollux. 12 And when we arrived at Syracuse, we tarried there three days. 13 And from thence we set a compass, and came to Rhegium: and after one day, the South wind blew, and we came the second day to Puteoli: 14 1Where we found brethren, and were desired to tarry with them seven days, and so we went toward Rome. 15 ¶ 1And from thence when the brethren heard of us, they came to meet us at the 2Market of Appius, and at the three taverns, whom when Paul saw, he thanked God, and waxed bold. 16 So when we came to Rome, the Centurion delivered the prisoners to the general Captain: but Paul was suffered to dwell by 1himself with a soldier that kept him. 17 1And the third day after, Paul calleth the chief of the Jews together, and when they were come, he said unto them, Men and brethren, though I have committed nothing against the people, or Laws of the fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. 18 Who when they had examined me, would have let me go, because there was no cause of death in me. 19 1But when the Jews spake contrary, I was constrained to appeal unto Caesar, not because I had ought to accuse my nation of. 20 For this cause therefore have I called for you to see you, and to speak with you: for that hope of Israel's sake, I am bound with this chain. 21 Then they said unto him, We neither received letters out of Judea concerning thee, neither came any of the brethren that showed or spake any evil

1 And when they were come safe, then they knew that the Isle was called 1Malta. 2 And the Barbarians showed us no little kindness, for they kindled a fire, and received us everyone, because of the present shower, and because of the cold. 3 1And when Paul had gathered a number of sticks, and laid them on the fire, there came a viper out of the heat, and leaped on his hand. 4 1Now when the Barbarians saw the worm hang on his hand, they said among themselves, This man surely is a murderer, whom, though he hath escaped the sea, yet 2Vengeance hath not suffered to live. 5 But he shook off the worm into the fire, and felt no harm. 6 Howbeit they waited when he should have 1swollen, or fallen down dead suddenly: 2but after they had looked a great while, and saw no inconvenience come to him, they changed their minds, and said, That he was a God. 7 1In the same quarters, the chief man of the Isle (whose name was Publius) had possessions: the same received us, and lodged us three days courteously. 8 And so it was, that the father of Publius lay sick of the fever, and of a bloody flix: to whom Paul entered in, and when he prayed, he laid his hands on him, and healed him. 9 1When this then was done, others also in the Isle, which had diseases, came to him, and were

27:44 1 The goodness of God overcometh man's malice. 28:1 1 That is it which at this day we call Malta. 28:3 1 The godly are sure to have danger upon danger, but they have always a glorious issue. 28:4 1 Although adversity be the punishment of sin, yet seeing that God in punishing of men doth not always respect sin, they judge rashly, which either do not wait for the end, or do judge and esteem of men according to prosperity or adversity. 2 Right and reason. 28:6 1 The Greek word signifieth, to be inflamed, or to swell: more­ over Dioscorides in book 6, chap. 38, witnesseth, that the biting of a viper causeth a swelling of the body, and so saith Nicander, in his remedies against poisons. 2 There is nothing more unconstant, every way, than they which are ignorant of true religion. 28:7 1 It never yet repented any man, that received the servant of God, were he never so miserable and poor. 28:9 1 Although Paul were a captive, yet the virtue of God was not

captive. 28:10 1 God doeth well to strangers for his children's sake. 28:11 1 Idols do not defile the Saints, which do in no wise consent unto them. 2 So they used to deck the forepart of their ships, whereupon the ships were called by such names. 28:14 1 God boweth and bendeth the hearts even of profane men, as it pleaseth him to favor his. 28:15 1 God never suffereth his to be afflicted above their strength. 2 Appius way, was a pavement made by Appius the blind with the help of his soldiers, long and broad, and running out toward the sea, and there were three taverns in it. 28:16 1 Not in a common prison, but in a house which he hired for himself. 28:17 1 Paul in every place remembereth himself to be an Apostle. 28:19 1 We may use the means which God giveth us, but so that we seek the glory of God, and not ourselves.

1135 acts 28:31

of thee. 22 But we will hear of thee what thou thinkest: for as concerning this sect, we know that everywhere it is spoken against. 23 1And when they had appointed him a day, there came many unto him into his lodging, to whom he expounded, 2testifying the kingdom of God, and persuading them those things that concern Jesus, both out of the Law of Moses, and out of the Prophets, from morning to night. 24 1And some were [persuaded] with the things which were spoken, and some believed not. 25 Therefore when they agreed not among themselves, they departed, after that Paul had spoken one word, to wit, Well spake the holy Ghost by Isaiah the Prophet unto our fathers, 26 1Saying, aGo unto this people, and say, By hearing ye shall hear, and shall not understand, and

seeing ye shall see, and not perceive. 27 For the heart of this people is waxed fat, and their ears are dull of hearing, and with their eyes have they 1winked, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should return that I might heal them. 28 1Be it known therefore unto you, that this salvation of God is sent to the Gentiles, and they shall hear it. 29 1And when he had said these things, the Jews departed, and had great reasoning among themselves. 30 1And Paul remained two years full in an house hired for himself, and received all that came in unto him, 31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all boldness of speech, without let.

chapter 28

a Isa. 6:9 Matt. 13:14 Mark 14:12

Luke 8:10 John 12:40

Rom. 11:8

28:23 1 The law and the Gospel agree well together. 2 By good reasons, and proved that the kingdom of God foretold them by the Prophets, was come. 28:24 1 The Gospel is a savor of life to them that believe, and a savor of death to them that be disobedient. 28:26 1 The unbelievers do willingly resist the truth, and yet not by chance.

28:27 1 They made as though they saw not that which they saw against their wills: yea they did see, but they would not see. 28:28 1 The unbelief of the reprobate and castaways cannot cause the truth of God to be of none effect. 28:29 1 Not the Gospel, but the contempt of the Gospel is the cause of strife and debate. 28:30 1 The word of God cannot be bound.

T h e e p i s t l e o f t h e a p o s t l e

pa u l T o t h e R o m a n s

1 1 He first showeth on what authority his Apostleship standeth. 15 Then he commendeth the Gospel, 16 by which God setteth out his power to those that are saved, 17 by faith, 21 but were guilty of wicked unthankfulness to God: 26 For which his wrath was worthily powered on them, 29 so that they ran headlong to all kinds of sin.

called to be Saints: 1Grace be with you, and peace from God our Father, and from the Lord Jesus Christ. 8 1First I thank my God through Jesus Christ for you all, because your faith is 2published throughout the 3whole world. 9 For God is my witness (whom I serve in my

chapter 1

a Acts 13:1

1spirit in the 2Gospel of his Son) that without ceasing I make mention of you. 10 Always in my prayers, beseeching that by some means, one time or other I might have a prosperous journey by the will of God, to come unto you. 11 For I long to see you, that I might bestow among you some spiritual gift, that you might be strengthened: 12 That is, that 1I might be comforted together with you, through our mutual faith, both yours and mine. 13 Now my brethren, I would that ye should not be ignorant, how that I have oftentimes purposed to come unto you (but have been let hitherto) that I might have some fruit also among you, as I have among the other Gentiles. 14 I am debtor both to the Grecians, and to the Barbarians, both to the wise men and to the unwise.

1 PAUL 1a 2,3servant of JESUS Christ called to be an 4Apostle, a,5put apart to preach the Gospel of God, 2 (Which he had promised afore by his Prophets in the holy Scriptures) 3 1Concerning his 2Son Jesus Christ our Lord (which was 3made of the seed of David 4according to the flesh, 4 And 1declared 2mightily to be the Son of God, touching the Spirit of sanctification by the resurrection from the dead) 5 1By whom we have received 2grace and Apostleship (that 3obedience might be given unto the faith) for his name 4among all the Gentiles, 6 Among whom ye be also the 1called of Jesus Christ: 7 To all you that be at Rome beloved of God,

1:1 1 The first part of the Epistle containing a most profitable preface unto verse 16. 2 He moving the Romans to give diligent ear unto him in that he showeth that he cometh not in his own name, but as God's messen­ ger unto the Gentiles, entreateth with them of the weightiest matter, that is promised long since by God, by many fit witnesses, and now at length performed indeed. 3 A Minister, for this word servant, is not taken in this place, as set against this word, Freeman, but declareth his ministry and office. 4 Whereas he said before in a general term, that he was a min­ ister, now he cometh to a more special name, and saith that he is an Apostle, and that he took not upon him this office of his own lead, but being called of God, and therefore in this his writing to the Romans, doeth nothing but his duty. 5 Appointed of God to preach the Gospel. 1:3 1 By declaring the sum of the doctrine of the Gospel, he stir­ reth up the Romans to good consideration of the matter whereof he entreateth: So then he showeth that Christ (who is the very sub­ stance and sum of the Gospel) is the only son of God the Father, who as touching his humanity, is made of the seed of David, but touch­ ing his divine and spiritual nature, whereby he sanctified himself, is begotten of the Father from everlasting, as by his mighty resurrection manifestly appeareth. 2 This is a plain testimony of the person of Christ, that he is but one,

and of his two natures, and their properties. 3 Which took flesh of the virgin, David's daughter. 4 As he is man: for this word Flesh, by the figure Synecdoche, is taken for man. 1:4 1 Showed and made manifest. 2 The divine and mighty power is set against the weakness of the flesh, for that overcame death. 1:5 1 Of whom. 2 This marvelous liberal and gracious gift, which is given me, the least of all the Saints, to preach, etc., Eph. 3:8. 3 That men through faith might obey God. 4 For his Name's sake. 1:6 1 Which through God's goodness, are Christ's. 1:7 1 God's free good will: by peace, the Hebrews mean a prosper­ ous success in all things. 1:8 1 He procureth their favorable patience, in that he reckoneth up their true commendation, and his true Apostolic good will toward them, confirmed by taking God himself to witness. 2 Because your faith is such, that it is commended in all Churches. 3 In all Churches. 1:9 1 Very willingly and with all my heart. 2 In preaching his Son. 1:12 1 Though Paul were never so excellent, yet by teaching the Church, he might be instructed by it.

1137 romans 1:31

15 Therefore, as much as in me is, I am ready to preach the Gospel to you also that are at 1Rome. 16 For I am not ashamed of the Gospel of Christ: 1for it is the 2power of God unto salvation to everyone that believeth, to the Jew first, and also to the 3Grecian. 17 1For by it the righteousness of God is revealed from 2faith to faith: 3as it is written, bThe just shall live by faith. 18 1For the wrath of God is revealed from heaven against 2all ungodliness, and unrighteousness of men, which withhold the 3truth in unrighteousness. 19 1Forasmuch as that, which may be known of God, is manifest in 2them, for God hath showed it unto them. 20 For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being 1considered in his works, to the intent that they should be without excuse: 21 Because that when they knew God, they 1glorified him not as God, neither were thankful, but became 2vain in their thoughts, and their foolish heart was full of darkness. 22 When they 1professed themselves to be wise, they became fools. 23 For they turned the glory of the 1incorruptible God to the similitude of the image of a corruptible man, and of birds, and four footed beasts, and of creeping things. 24 1Wherefore 2also God 3gave them up to their

hearts lusts, unto uncleanness, to defile their own bodies between themselves: 25 Which turned the truth of God unto a lie, and worshipped and served the creature, forsaking the Creator which is blessed forever, Amen. 26 For this cause God gave them up to vile affections: for even their women did change the natural use into that which is against nature. 27 And likewise also the men left the natural use of the woman, and burned in their lust one toward another, and man with man wrought filthiness, and received in themselves such 1recompense of their error, as was meet. 28 1For as they regarded not to acknowledge God, even so God delivered them up unto a 2reprobate mind, to do those things which are not convenient, 29 Being full of all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, of murder, of debate, of deceit, taking all things in the evil part, whisperers, 30 Backbiters, haters of God, doers of wrong, proud, boasters, inventors of evil things, disobedient to parents, without understanding, 1covenant breakers, without natural affection, such as can never be appeased, merciless. 31 Which men, though they knew the 1Law of God, how that they which commit such things are worthy of death, yet not only do the same, but also 2favor them that do them.

b Hab. 2:4

1:15 1 He meaneth all them that dwelt in Rome, though some of them were not Romans, see the end of the epistle. 1:16 1 The second part of the Epistle unto the beginning of Chap. 9. Now the whole end and purpose of the disputation is this: that is to say: to show that there is but one way to attain unto salvation (which is set forth unto us of God in the Gospel, without any difference of nations) and that is Jesus Christ apprehended by faith. 2 God's mighty and effectual instrument to save men by. 3 When this word Grecian, is set against this word Jew, then doth it signify a Gentile. 1:17 1 The confirmation of the former proposition: we are taught in the Gospel that we are justified before God by faith which increaseth daily: and therefore also saved. 2 From faith which increaseth daily. 3 The proof as well of the first as the second proposition, out of Habakkuk, who attributeth and giveth unto faith both justice and life before God. 1:18 1 Another confirmation of that principal question: All men being considered in themselves or without Christ, are guilty both of [ungodliness], and also unrighteousness, and therefore are subject to condemnation: Therefore must they needs seek righteousness in some other. 2 Against all kinds of ungodliness. 3 By truth, Paul meaneth all the light that is left in man since his fall, not as though they being led thereby were able to come into favor with God, but that their own reason might condemn them of wickedness both against God and man. 1:19 1 Their ungodliness he proveth hereby, that although all men have a most clear and evident glass wherein to behold the everlasting

and almighty nature of God, even in his creatures, yet have they fallen away from those principles to most foolish and sound devices of their own brains, in consituting and appointing the service of God. 2 In their hearts. 1:20 1 Thou seest not God, and yet thou acknowledgest him as God by his works, Cicero. 1:21 1 They did not honor him with that honor, and service, which was meet for his everlasting power and Godhead. 2 As if he said, became so mad of themselves. 1:22 1 Or thought themselves. 1:23 1 For the true God they took another. 1:24 1 The unrighteousness of men he setteth forth first, in this, that even against nature following their lusts, they defiled themselves one with another, by the just judgment of God. 2 The contempt of religion, is the fountain of all mischief. 3 As a just judge. 1:27 1 A meet reward for their deserts. 1:28 1 He proveth the unrighteousness of man by a large rehearsal of many kinds of wickedness, from which (if not from all, yet at the least from many of them) no man is altogether free. 2 Into a mad and froward mind, whereby it cometh to pass, that the conscience being once put out, and having almost no more remorse of sin, men run headlong into all kinds of mischief. 1:30 1 Unmindful of their covenants and bargains. 1:31 1 By the Law of God he meaneth that which the Philosophers called the Law of nature, and the Lawyers themselves termed the Law of nations. 2 Are fellows and partakers with them in their wickedness, and besides that, commend them which do amiss.

romans 2:1 1138 2 1 He bringeth all before the judgment seat of God. 12 The excuse the Gentiles might pretend, 14 of ignorance, he taketh quite away. 17 He urgeth the Jews with the written Law, 23 in which they boasted. 27 And so maketh both Jew and Gentile alike.

8 But unto them that are contentious, and disobey the 1truth, and obey unrighteousness, shall be 2indignation and wrath. 9 Tribulation and anguish shall be upon the soul of every man that doeth evil: of the Jew first, and also of the Grecian. 10 But to every man that doeth good, shall be glory, and honor, and peace: to the Jew first, and also to the Grecian. 11 For there is 1no respect of persons with God. 12 1For as many as have sinned without the Law, shall perish also without the Law: and as many as have sinned in the Law, shall be judged by the Law, 13 1(For the hearers of the Law are not righteous before God: but the doers of the Law shall be 2justified. 14 1For when the Gentiles which have 2not the Law, do by 3nature the things contained in the Law, they having not the Law, are a Law unto themselves, 15 Which show the effect of the Law 1written in their hearts, their conscience also bearing witness and their thoughts accusing one another, or excusing.) 16 1At the day when God shall judge the secrets of men by Jesus Christ, according to 2my Gospel. 17 ¶ 1Behold, thou art called a Jew, and restest in the Law, and gloriest in God, 18 And knowest his will, and 1,2triest the things that dissent from it, in that thou art instructed by

chapter 2

a James 5:3

b Ps. 62:12 Matt. 16:27

Rev. 22:12

1 Therefore 1thou art inexcusable, O man, whosoever thou art that condemnest: for in that thou condemnest another, thou condemnest thyself: for thou that condemnest, doest the same things. 2 But we 1know that the judgment of God is according to 2truth, against them which commit such things. 3 And thinkest thou this, O thou man, that condemnest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4 1Or despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God leadeth thee to repentance? 5 But thou, after thine hardness, and heart that cannot repent, a,1heapest up as a treasure unto thyself wrath against the day of wrath, and of the declaration of the just judgment of God, 6 b,1Who will reward every man according to his works: 7 That is, to them which through patience in well doing, seek 1glory, and honor, and immortality, everlasting life:

2:1 1 He convinceth them which would seem to be exempt out of the number of other men, because they reprehend other men's faults, and saith that they are least of all to be excused, for if they were well and narrowly searched (as God surely doth) they them­ selves would be found guilty in those things which they reprehend, and punish in others: so that in condemning others they pronounce sentence against themselves. 2:2 1 Paul allegeth no places of Scripture, for he reasoneth gener­ ally against all men: but he bringeth such reasons as every man is persuaded of in his mind, so that the devil himself is not able to pluck them clean out. 2 Considering and judging things aright, and not by any outward show. 2:4 1 A vehement and grievous crying out against them that please themselves, because they see more than others do, and yet are no whit better than others are. 2:5 1 Whilst thou givest thyself to pleasures, thinking to increase thy goods, thou shalt find God's wrath. 2:6 1 The ground of the former disputation, That both the Jews and Gentiles have together need of righteousness. 2:7 1 Glory which followeth good works, which he layeth not out before us, as though there were any that could attain to salvation by his own strength, but, by laying this condition of salvation before us, which no man can perform, to bring men to Christ, who alone justi­ fied the believers, as he himself concludeth, Rom. 2:21-22, following. 2:8 1 By truth, he meaneth that knowledge which we have of nature. 2 God's indignation against sinners, which shall quickly be kindled. 2:11 1 God doth not measure men either by their blood, or by their country, either to receive them, or to cast them away.

2:12 1 He applieth that general accusation of mankind particularly both to the Gentiles, and to the Jews. 2:13 1 He preventeth an objection which might be made by the Jews, whom the Law doth not excuse, but condemns, because that not the hearing of the Law, but the keeping of the Law doth justify. 2 Shall be pronounced just before God's judgment seat: which is true indeed, if any such could be found that had fulfilled the law: but seeing Abraham was not justified by the Law, but by faith, it fol­ loweth that no man can be justified by works. 2:14 1 He preventeth an objection which might be made by the Gentiles, who although they have not the Law of Moses, yet they have no reason whereby they may excuse their wickedness in that they have somewhat written in their hearts instead of a Law, as men that forbid, and punish some things as wicked, and command and commend other some as good. 2 Not simply, but in comparison of the Jews. 3 Command honest things, and forbid dishonest. 2:15 1 This knowledge is a natural knowledge. 2:16 1 God deferreth many judgments, which notwithstanding he will execute at their convenient time by Jesus Christ, with a most straight examination, not only of words and deeds, but of thoughts also, be they never so hidden or secret. 2 As this my doctrine witnesseth, which I am appointed to preach. 2:17 1 He proveth by the testimony of David, and the other Prophets, that God bestowed greatest benefits upon the Jews, in giving them also the Law, but that they are the most unthankful and unkindest of all men. 2:18 1 Canst try and discern what things swerve from God's will. 2 Or allowest the things that are excellent.

1139 romans 3:8

the Law: 19 And persuadest thyself that thou art a guide of the blind, a light of them which are in darkness, 20 An instructor of them which lack discretion, a teacher of the unlearned, which hast the 1form of knowledge, and of the truth in the 2law. 21 Thou therefore, which teachest another, teachest thou not thyself? thou that preachest, A man should not steal, dost thou steal? 22 Thou that sayest, A man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, committest thou sacrilege? 23 Thou that gloriest in the Law, through breaking the Law, dishonorest thou God? 24 For the Name of God is blasphemed among the Gentiles through you, cas it is written. 25 1For circumcision verily is profitable, if thou do the Law: but if thou be a transgressor of the Law, thy circumcision is made uncircumcision. 26 Therefore 1if the uncircumcision keep the ordinances of the Law, shall not his 2uncircumcision be counted for circumcision? 27 And shall not 1uncircumcision which is by nature (if it keep the Law) condemn thee which by the 2letter and circumcision art a transgressor of the Law? 28 For he is not a Jew, which is one 1outward: neither is that circumcision, which is outward in the flesh: 29 But he is a Jew which is one within, and the

circumcision is of the heart, in the 1spirit, not in the letter, whose praise is not of men, but of God. 3 1 He giveth the Jews some 2 preferment, for the covenant's sake, 4 but yet such, as wholly dependeth on God's mercy. 9 That both Jews and Gentiles are sinners, 11 he proveth by Scriptures: 19 and showing the use of the Law, 28 he concludeth that we are justified by faith.

c Isa. 52:5 Ezek. 36:20

1 What 1is then the preferment of the Jew? or what is the profit of circumcision? 2 Much every manner of way: for 1chiefly, because unto them were of credit committed the 2oracles of God. 3 For what, though some did not 1believe? shall their unbelief make the 2faith of God without effect? 4 God forbid: yea, let God be true, and every man a liar, as it is written, That thou mightest be 1justified in thy words, and overcome, 2when thou art judged. 5 1Now if our 2unrighteousness commend the righteousness of God, what shall we say? is God unrighteous which punisheth? (I speak as 3a man.) 6 God forbid: (else how shall God judge the world?) 7 1For if the 2verity of God hath more abounded through my lie unto his glory, why am I yet condemned as a sinner? 8 And (as we are blamed, and as some affirm, that we say) why do we not evil, that good may come thereof? whose damnation is just.

2:20 1 The way to teach and frame others in the knowledge of the truth. 2 As though he said, that the Jews under a color of an outward serving of God, challenged all to themselves, when as indeed, they did nothing less than observe the Law. 2:25 1 He precisely preventeth their objection, which set an holiness in circumcision, and the outward observation of the Law: So that he showeth that the outward circumcision, if it be separated from the inward, doth not only not justify, but also condemns them that are indeed circumcised, of whom requireth that, which is signifieth, that is to say, cleanness of the heart and the whole life, according to the commandment of the Law, so that if there be a man uncircumcised according to the flesh, who is circumcised in heart, he is far better and more to be more accounted of, than any Jew that is circumcised according to the flesh only. 2:26 1 This is the figure Metonymy, for, if the uncircumcised. 2 The state and condition of the uncircumcised. 2:27 1 He which is uncircumcised by nature and blood. 2 Paul useth oftentimes to set the letter against the Spirit: but in this place, the circumcision which is according to the letter, is the cutting off of the foreskin, but the circumcision of the Spirit, is the circumcision of the heart, that is to say, the spiritual end of the cer­ emony, is true holiness and righteousness whereby the people of God is known from profane and heathenish men. 2:28 1 By the outward ceremony only. 2:29 1 Whose force is inward, and in the heart. 3:1 1 The first meeting with, or preventing an objection of the Jews: what then, have the Jews no more preferment than the Gentiles? yes,

that have they, saith the Apostle, on God's behalf: for he committed the tables of the covenant to them, so that the unbelief of a few, cannot cause the whole nation without exception to be cast away of God, who is true, and who also useth their unworthiness to com­ mend and set forth his goodness. 3:2 1 The Jews' state and condition was chiefest. 2 Words. 3:3 1 Break the covenant. 2 The faith that God gave. 3:4 1 That thy justice might be plainly seen. 2 Forasmuch as thou showest forth an evident token of thy righ­ teousness, constancy and faith, by preserving him who had broken his covenant. 3:5 1 Another prevention, issuing out of the former answer: that the justice of God is in such sort commended and set forth by our unrighteousness, that therefore God forgetteth not that he is the judge of the world, and therefore a most severe revenger of unrigh­ teousness. 2 Treachery, and all the fruits thereof. 3 Therefore I speak not these words in mine own person, as though I thought so, but this is the talk of man's wisdom, which is not subject to the will of God. 3:7 1 A third objection which addeth somewhat to the former, If sins do turn to the glory of God, they are not only not to be punished, but we ought rather to give ourselves to them: which blasphemy Paul contending himself to curse and detest, pronounceth just punish­ ment against such blasphemers. 2 The truth and constancy.

romans 3:9 1140

9 1What then? are we more excellent? No, in no wise: for we have already proved, that all, both Jews and Gentiles are 2under sin, 10 As it is written, aThere is none righteous no not one. 11 There is none that understandeth: there is none that seeketh God. 12 They have all gone out of the way: they have been made altogether unprofitable: there is none that doeth good, no not one. 13 bTheir throat is an open sepulcher: they have used their tongues to deceit: cthe poison of asps is under their lips. 14 dWhose mouth is full of cursing and bitterness. 15 eTheir feet are swift to shed blood. 16 Destruction and calamity are in their ways: 17 And the 1way of peace they have not known. 18 fThe fear of God is not before their eyes. 19 1Now we know that whatsoever the 2law saith, it saith it to them which are under the law, that 3every mouth may be stopped, and all the world be 4subject to the judgment of God.

20 Therefore by the 1works of the Law shall no 2flesh be 3justified in his 4sight: for by the Law cometh the knowledge of sin. 21 1But now is the righteousness of God made manifest without the Law, having witness of the Law, and of the Prophets, 22 1To wit, the righteousness of God by the faith of 2Jesus Christ, unto all, and upon all that believe. 23 For there is no difference: for all have sinned, and are deprived of the 1glory of God, 24 1And are justified 2freely by his grace, through the redemption that is in Christ Jesus, 25 1Whom God hath set forth to be a reconciliation through faith in his 2blood to declare his righteousness, by the forgiveness of the sins that 3are passed, 26 Through the 1patience of God, to show at 2this time his righteousness, that he might be 3just, and a 4justifier of him which is of the 5faith of Jesus. 27 1Where is then the rejoicing? It is excluded. By what 2Law? of works? Nay: but by the Law of faith. 28 Therefore we conclude, that a man is justified by faith, without the works of the Law.

chapter 3

a Ps. 14:1-3

Ps. 53:1-3

b Ps. 5:10

c Ps. 140:3

d Ps. 10:7

e Isa. 59:7

f Ps. 36:1

3:9 1 Another answer to the first objection: that the Jews, if they be considered in themselves, are no better than other men are: as it has been long since pronounced by the mouth of the Prophets. 2 Are guilty of sin. 3:17 1 An innocent and peaceable life. 3:19 1 He proveth that this grievous accusation which is uttered by David and Isaiah, doth properly concern the Jews. 2 The law of Moses. 3 A conclusion of all the former disputation, from verse 8 of the first Chapter. Therefore saith the Apostle, No man can hope to be justified by any Law, whether it be that general Law, or the particular Law of Moses, and therefore to be saved: seeing it appeareth (as we have already proved) by comparing the Law and man's life together, that all men are sinners, and therefore worthy of condemnation in the sight of God. 4 Be found guilty before God. 3:20 1 By that that the Law can by us be performed. 2 Flesh is here taken for man, as in many other places, and further­ more hath here a greater force: for it is put to show the contrariety betwixt God and man: as if you would say, Man who is nothing else but a piece of flesh defiled with sin, and God who is most pure and most perfect in himself. 3 Absolved before the judgment seat of God. 4 A secret setting of the righteousness which is before men, be they never so just, against the justice which can stand before God: now there is no righteousness can stand before God, but the righ­ teousness of Christ only. 3:21 1 Therefore saith the Apostle, Lest that men should perish, God doth now exhibit that, which he promised of old, that is to say, a way whereby we may be justified and saved before him without the Law. 3:22 1 The matter, as it were of this righteousness, is Christ Jesus apprehended by faith, and for this end offered to all people, as with­ out him all people are shut out from the kingdom of God. 2 Which we give to Jesus Christ, or which resteth upon him.

3:23 1 By the Glory of God, is meant that mark which we all shoot at, that is, everlasting life, which standeth in that we are made partakers of the glory of God. 3:24 1 Therefore this righteousness touching us, is altogether freely given, for it standeth upon those things which we have not done ourselves, but such as Christ hath suffered for our sakes, to deliver us from sin. 2 Of his free gift, and mere liberality. 3:25 1 God then is the author of that free justification, because it pleaseth him: and Christ is he, which suffered punishment for our sins, and in whom we have remission of them: and the means whereby we apprehend Christ, is faith. To be short, the end is the set­ ting forth of the goodness of God, that by this means it may appear, that he is merciful indeed, and constant in his promises, as he that freely, and of mere grace justifieth the believers. 2 This name of Blood, calleth us back to the figure of the old sacri­ fices, the truth and substance of which sacrifices is in Christ. 3 Of those sins which we committed when we were his enemies. 3:26 1 Through his patience, and suffering nature. 2 To wit, when Paul wrote this. 3 That he might be found exceeding true and faithful. 4 Making him just, and without blame by imputing Christ's righ­ teousness unto him. 5 Of the number of them which by faith lay hold upon Christ: con­ trary to whom, are they which look to be saved by circumcision, that is, by the Law. 3:27 1 An argument to prove this conclusion, that we are justified by faith without works, taken from the end of Justification. The end of Justification is the glory of God alone: therefore we are justified by faith without works: for if we were justified either by our own works only, or partly by faith, and partly by works, the glory of this justifica­ tion should not be wholly given to God. 2 By what doctrine? now the doctrine of works hath [this] condi­ tion joined with it, If thou doest: and the doctrine of faith hath this condition, If thou believest.

1141 romans 4:13

29 1God, is he the God of the 2Jews only, and not of the Gentiles also? Yes, even of the Gentiles also. 30 For it is one God, who shall justify 1circumcision of faith, and uncircumcision through faith. 31 1Do we then make the Law of 2none effect through faith? God forbid: yea, we 3establish the Law. 4 1 He proveth that which he said before of faith, by the example of Abraham, 3, 6 and the testimony of the Scripture: and ten times in the Chapter he beateth upon this word, Imputation.

without works, saying, 7 Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord imputeth not sin. 9 1Came this 2blessedness then upon the circumcision only, or upon the uncircumcision also? For we say, that faith was imputed unto Abraham for righteousness. 10 1How was it then imputed? when he was circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised. 11 1After, he received the 2sign of circumcision, as the 3seal of the righteousness of the faith which he had, when he was uncircumcised, 4that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed to them also. 12 1And the father of circumcision, not unto them only which are of the circumcision, but unto them also that walk in the steps of the faith of our father Abraham which he had when he was uncircumcised. 13 1For the promise that he should be the 2heir of the world, was not given to Abraham, or to his seed, through the 3Law, but through the righteousness of faith.

1 What 1shall we say then, that Abraham our father hath found concerning the 2flesh? 2 1For if Abraham were justified by works, he hath wherein to rejoice, but not with God. 3 1For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness. 4 1Now to him that 2worketh, the wages is not 3counted by favor, but by debt: 5 But to him that worketh not, but believeth in him that 1justifieth the ungodly, his faith is counted for righteousness. 6 1Even as David declareth the blessedness of the man, unto whom God imputeth righteousness

3:29 1 Another argument of an absurdity: if justification depended upon the Law of Moses, then should God be a Savior to the Jews only. Again: if he should save the Jews after one sort, and the Gentiles after another, he should not be one and like himself. Therefore he will justify both of them after one selfsame manner, that is to say, by faith. Moreover, this argument must be joined to that which followeth next, that this conclusion may be firm and evident. 2 God is said to be their God, after the manner of the Scripture, whom he loveth and tendereth. 3:30 1 The circumcised. 3:31 1 The taking away of an objection: yet it is not the Law taken away therefore, but is rather established, as it shall be declared in [its] proper place. 2 Vain, void, to no purpose, and of no force. 3 We make it effectual and strong. 4:1 1 A new argument of great weight, taken from the example of Abraham the father of all believers: And this is the proposition: if Abraham be considered in himself by his works, he hath deserved nothing wherein to rejoice with God. 2 By works, as appeareth in the next verse. 4:2 1 A preventing of an objection: Abraham may well rejoice and extol himself amongst men, but not with God. 4:3 1 A confirmation of the proposition: Abraham was justified by imputation of faith, therefore freely without any respect of his works. 4:4 1 The first proof of the confirmation, taken of contraries: to him that deserveth anything by his labor, the wages is not counted by favor, but by debt: but to him that hath done nothing, but believeth in him which promiseth freely, faith is imputed. 2 To him that hath deserved anything by his work. 3 Is not reckoned nor given him. 4:5 1 That maketh him which is wicked in himself, just in Christ. 4:6 1 Another proof of the same confirmation: David putteth bless­ edness in free pardon of sins, therefore justification also.

4:9 1 A new proposition: that this manner of justification belongeth both to uncircumcised, and also to the circumcised, as is declared in the person of Abraham. 2 This saying of David, wherein he pronounceth them blessed. 4:10 1 He proveth that it belongeth to the uncircumcised (for there was no doubt of the circumcised) in this sort: Abraham was justi­ fied in uncircumcision, therefore this justification belongeth also to the uncircumcised. Nay, it does not appertain to the circumcised in respect of the circumcision, much less are the uncircumcised shut out for their uncircumcision. 4:11 1 A preventing of an objection: why then was Abraham circum­ cised, if he were already justified? That the gift of righteousness (saith he) might be confirmed in him. 2 Circumcision, which is a sign: as we say, the Sacrament of Bap­ tism, for Baptism which is a Sacrament. 3 Circumcision was called before a sign, in respect of the outward ceremony: now Paul showeth the force and substance of that sign, that is, to what end it is used, to wit, not only to signify, but also to seal up the righteousness of faith, whereby we come to possess Christ himself: for the holy Ghost worketh that inwardly indeed, which the Sacraments being joined with the word, do represent. 4 An applying of the example of Abraham to the uncircumcised believers, whose father also he maketh Abraham. 4:12 1 An applying of the same example, to the circumcised believ­ ers, whose father Abraham is, but yet by faith. 4:13 1 A reason why the seed of Abraham is to be esteemed by faith, because that Abraham himself through faith was made partaker of that promise, whereby he was made the father of all nations. 2 That all the nations of the world should be his children: or by the world may be understood the land of Canaan. 3 For works that he had done, or upon this condition that he should fulfill the Law.

romans 4:14 1142

14 1For if they which are of the 2Law, be heirs, faith is made void, and the promise is made of none effect. 15 1For the Law causeth wrath: for where no Law is, there is no transgression. 16 1Therefore it is by faith, that it might come by grace, and the promise might be sure to all the 2seed, 3not to that only which is of the Law: but also to that which is of the faith of Abraham who is the father of us all, 17 (As it is written, I have made thee a 1father of many nations) even before 2God whom he believed, who 3quickeneth the dead, and 4calleth those things which be not, as though they were. 18 1Which Abraham above hope, believed under hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seed be. 19 And he 1not weak in the faith, considered not his own body, which was now 2dead, being almost an hundred years old, neither the deadness of Sarah's womb. 20 Neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave 1glory to God, 21 Being 1fully assured that he which had promised,

was also able to do it. 22 And therefore it was imputed to him for righteousness. 23 1Now is it not written for him only, that it was imputed to him for righteousness, 24 But also for us, to whom it shall be imputed for righteousness, which believe in him that raised up Jesus our Lord from the dead, 25 Who was delivered to death for our 1sins, and is risen again for our justification. 5 1 He amplifieth 2 Christ's righteousness, which is laid hold on by faith, 5 who was given for the weak, 8 and sinful. 14 He compareth Christ with Adam. 17 Death with Life, 20 and the Law with Grace.

chapter 5

a Eph. 2:18

b James 1:2

1 Then being 1justified by faith, we have peace toward God through our Lord Jesus Christ. 2 a,1By whom also through faith we have 2had this access into this grace 3wherein we 4stand, 5and 6rejoice under the hope of the glory of God. 3 1Neither that only, but also we brejoice in tribulations, 2knowing that tribulation bringeth forth patience. 4 And patience experience, and experience hope. 5 1And hope maketh not ashamed, because the

4:14 1 A double confirmation of that reason: the one is, that the promise cannot be apprehended by the Law, and therefore it should be frustrated: the other, that the condition of faith should be joined in vain to that promise which should be apprehended by works. 2 If they be heirs which have fulfilled the Law. 4:15 1 A reason of the first confirmation, why the promise cannot be apprehended by the Law: because that the Law doth not reconcile God and us, but rather denounceth his anger against us, forsomuch as no man can observe it. 4:16 1 The conclusion of this argument. The salvation and justifica­ tion of all the posterity of Abraham (that is, of the Church which is gathered together of all people) proceedeth of faith, which layeth hold on the promise made unto Abraham, and which promise Abra­ ham himself first of all laid hold on. 2 To all the believers. 3 That is to say, not only of them which believe and are also cir­ cumcised according to the Law, but of them also which without circumcision, and in respect of faith only, are counted amongst the children of Abraham. 4:17 1 This fatherhood is spiritual, depending only upon the virtue of God, who made the promise. 2 Before God, that is, by a spiritual kindred, which had place before God, and maketh us acceptable to God. 3 Who restored to life. 4 With whom these things are already, which as yet are not in deed, as he that can with a word make what he will of nothing. 4:18 1 A description of true faith, wholly resting in the power of God, and his good will, set forth in the example of Abraham. 4:19 1 Very strong and constant. 2 Void of strength, and unmeet to get children. 4:20 1 Acknowledged and praised God, as most gracious and true. 4:21 1 A description of true faith. 4:23 1 The rule of justification is always one, both in Abraham and

in all the faithful: that is to say, faith in God, who after that there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him. 4:25 1 To pay the ransom for our sins. 5:1 1 Another argument taken of the effects: we are justified with that, which truly appeaseth our conscience before God but faith in Christ doth appease our conscience, and not the Law, as it was before said, therefore by faith we are justified, and not by the Law. 5:2 1 Whereas quietness of conscience is attributed to faith, it is to be referred to Christ, who is the giver of faith itself, and in whom faith itself is effectual. 2 We must here know, that we have yet still this same effect of faith. 3 By which grace, that is, by which gracious love and good will, or that state whereunto we are graciously taken. 4 We stand steadfast. 5 A preventing of an objection against them which beholding the daily miseries and calamities of the Church, think that the Chris­ tians dream, when they brag of their felicity: to whom the Apostle answereth, that their felicity is laid up under hope of another place: which hope is so certain and sure, that they do not less rejoice for that happiness, than if they did presently enjoy it. 6 Our minds are not only quiet and settled, but also we are mar­ velously glad and conceive great joy for that heavenly inheritance which waiteth for us. 5:3 1 Tribulation itself giveth us divers and sundry ways occasion to rejoice, much less doth it make us miserable. 2 Afflictions accustom us to patience, and patience assureth us of the goodness of God, and this experience confirmeth, and fostereth our hope, which never deceiveth us. 5:5 1 The ground of hope is an assured testimony of the conscience, by the gift of the holy Ghost, that we are beloved of God, and this is nothing else but that which we call faith: whereof it followeth, that through faith our consciences are quieted.

1143 romans 5:18

world, but sin is not 3imputed, while there is no law. 14 1But death reigned from Adam to Moses, even over 2them also that sinned not after the like 3manner of the transgression of Adam, 4which was the figure of him that was to come. 15 1But yet the gift is not so as is the offense: for if through the offense of 2that 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. 16 1Neither is the gift so, as that which entered in by one that sinned: for the fault came of one offense unto condemnation: but the gift is of many offenses to 2justification. 17 1For if by the offense of one, death reigned through one, much more shall they which receive that abundance of grace, and of that gift of that righteousness, 2reign in life through one, that is, Jesus Christ. 18 1Likewise then, as by the offense of one, the fault came on all men to condemnation, so by the

2love of God is shed abroad in our hearts by the holy Ghost, which is given unto us. 6 1For Christ, when we were yet of no strength, at his 2time died for the cungodly. 7 1Doubtless one will scarce die 2for a righteous man: but yet for a good man it may be that one dare die. 8 But God 1setteth out his love towards us, seeing that while we were yet 2sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from 1wrath through him. 10 For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life, 11 1And not only so, but we also rejoice in God through our Lord Jesus Christ, by whom we have now received the atonement. 12 1Wherefore, as by 2one man 3sin entered into the world, and death by sin, and so death went over all men: 4in whom all men have sinned. 13 1For unto the 2time of the Law was sin in the

c Heb. 9:15

1 Pet. 3:18

2 Wherewith he loveth us. 5:6 1 A sure comfort in adversity, that our peace and quietness of conscience be not troubled: for he that so loved them that were of no strength, and while they were yet sinners, that he died for them, how can he neglect them being now sanctified and living in him? 2 In time fit and convenient, which the father hath appointed. 5:7 1 An amplifying of the love of God towards us, so that we can­ not doubt of it, who delivereth Christ to death for the unjust, and for them of whom he could receive no commodity, and (that more is) for his very enemies. How can it be then that Christ being now alive, should not save them from destruction, whom by his death he justifieth and reconcileth? 2 In the stead of some just man. 5:8 1 He setteth out his love unto us, that in the midst of our afflic­ tions we may know assuredly, he will be present with us. 2 While sin reigned in us. 5:9 1 From affliction and destruction. 5:11 1 He now passeth over to the other part of justification, which consisteth in the free imputation of the obedience of Christ: so that to the remission of sins there is added moreover and besides, the gift of Christ's righteousness imputed or put upon us by faith, which swalloweth up that unrighteousness which flowed from Adam into us, and all the fruits thereof: so that in Christ we do not only cease to be unjust, but we begin also to be just. 5:12 1 From Adam, in whom all have sinned, both guiltiness and death (which is the punishment of the guiltiness) came upon all. 2 By Adam, who is compared with Christ, like to him in this, that both of them make those who are theirs, partakers of that they have into: but they are unlike in this, that Adam deriveth sin into them that are his, even of nature, and that to death: but Christ maketh them that are his, partakers of his righteousness by grace, and that unto life. 3 By sin is meant that disease which is ours by inheritance, and men commonly call it original sin: for so he useth to call that sin in the singular number, whereas, if he speaks of the fruits of it, he useth the plural number, calling them sins. 4 That is, in Adam. 5:13 1 That this is so, that both guiltiness and death began not after the giving and transgressing of Moses' Law, it appeareth manifestly

by that, that men died before that Law was given: for in that they died, sin, which is the cause of death, was then: and in such sort, that it was also imputeth: whereupon it followeth that there was then some Law, the breach whereof was the cause of death. 2 Even from Adam to Moses. 3 Where there is no Law made, no man is punished as faulty and guilty. 5:14 1 But that this Law was not that universal Law, and that death did not proceed from any actual sin of everyone particularly, it appeareth hereby, that the very infants which neither could ever know nor trans­ gress that natural Law, are notwithstanding dead as well as Adam. 2 Our infants. 3 Not after that sort as they sin that are of more years, following their lusts: but yet the whole posterity was corrupt in Adam, when as he wittingly and willingly sinned. 4 Now the first Adam answereth the latter, who is Christ, as it is afterward declared. 5:15 1 Adam and Christ are compared together in this respect, that both of them do give and yield to theirs, that which is their own: but herein first they differ, that Adam by nature hath spread his fault to the destruction of many, but Christ's obedience hath by grace over­ flowed many. 2 That is, Adam. 5:16 1 Another inequality consisteth in this, that by Adam's one offense men are made guilty, but the righteousness of Christ imputed unto us freely, doth not only absolve us from that one fault, but from all others. 2 To the sentence of absolution, whereby we are quit, and pro­ nounced righteous. 5:17 1 The third difference is, that the righteousness of Christ being imputed unto us by grace, is of greater power to bring life, than the offense of Adam is to addict his posterity to death. 2 Be partakers of true and everlasting life. 5:18 1 Therefore to be short, as by one man's offense, the guiltiness came on all men, to make them subject to death: so on the contrary side, the righteousness of Christ, which by God's mercy is imputed to all believers, justifieth them, that they may become partakers of everlasting life.

romans 5:19 1144

justifying of one, the benefit abounded toward all men to the 2justification of life. 19 1For as by one man's 2disobedience 3many were made sinners, so by that obedience of that one, shall many also be made righteous. 20 1Moreover, the Law 2entered thereupon, that the offense should abound: nevertheless, where sin abounded, there grace 3abounded much more: 21 That as sin had reigned unto death, so might grace also reign by righteousness unto eternal life through Jesus Christ our Lord. 6 1 He cometh to sanctification, without which, that no man putteth on Christ's righteousness, he proveth 4 by an argument taken of Baptism, 12 and thereupon exhorteth to holiness of life, 16 briefly making mention of the Law transgressed.

his death? 4 bWe are buried then with him by baptism into his death, that like as Christ was raised up from the dead 1to the glory of the Father, so 2we also should cwalk in newness of life. 5 d,1For if we be planted with him to the 2similitude of his death, even so shall we 3be to the similitude of his resurrection, 6 Knowing this, that our 1old man is crucified with 2him, that the body of 3sin might be destroyed, that henceforth we should not 4serve sin, 7 1For he that is dead, is freed from sin. 8 Wherefore, if we be dead with Christ, we believe that we shall live also 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 1once to sin: but in that he liveth, he liveth to 2God. 11 Likewise think ye also, that ye are dead to sin, but are alive to God in Jesus Christ our Lord. 12 1Let not sin 2reign therefore in your mortal body, that ye should obey it in the lusts thereof:

chapter 6

a Gal. 3:27

b Col. 2:12

c Eph. 4:23

Col. 3:3 Heb. 12:1 1 Pet. 2:1

d 1 Cor. 6:14

2 Tim. 2:11

1 What 1shall we say then? Shall we continue still in 2sin, that grace may abound? God forbid. 2 1How shall we, that are 2dead to sin, live yet therein? 3 1Know ye not, that aall we which have been baptized into 2Jesus Christ, have been baptized into

5:18 2 Not only because our sins are forgiven us, but also because the righteousness of Christ is imputed unto us. 5:19 1 The ground of this whole comparison is this, that these two men are set as two stocks or roots, so that out of the one, sin by nature, out of the other, righteousness by grace doth spring forth upon others. 2 So then, sin entered not into us only by following the steps of our forefather, but we take corruption of him by inheritance. 3 This word, Many, is set against this word, A few. 5:20 1 A preventing of an objection: why then did the Law of Moses enter thereupon? that men might be so much the more guilty, and the benefit of God in Christ Jesus be so much the more glorious. 2 Beside that disease which all men were infected withall by being defiled with one man's sin, the Law entered. 3 Grace was poured so plentifully from heaven, that it did not only countervail sin, but above measure passed it. 6:1 1 He passeth now to another benefit of Christ, which is called sanctification or regeneration. 2 In that corruption: for though the guiltiness of sin be not imputed to us, yet the corruption remaineth still in us: the which Sanctification that followeth Justification killeth by little and little. 6:2 1 The benefits of Justification and Sanctification, are always joined together inseparably, and both of them proceed from Christ, by the grace of God: Now sanctification is the abolishing of sin, that is, of our natural corruption, into whose place succeedeth the clean­ ness and pureness of nature reformed. 2 They are said of Paul to be dead to sin, which are in such sort made partakers of the virtue of Christ, that that natural corruption is dead in them, that is, the force of it is put out, and it bringeth not forth his bitter fruits: and on the other side, they are said to live to sin, which are in the flesh, that is, whom the spirit of God hath not delivered from the slavery of the corruption of nature. 6:3 1 There are three parts of this Sanctification, to wit, the dead of the old man or sin, his burial, and the resurrection of the new man, descending into us from the virtue of the death, burial, and resurrec­ tion of Christ, of which benefit our baptism is the sign and pledge.

2 To the end that growing up in one with him, we should receive his strength to quench sin in us, and to make us new men. 6:4 1 That Christ himself being discharged of his infirmity and weak­ ness, might live in glory with God forever. 2 And we which are his members rise for this end, that being made partakers of the selfsame virtue, we should begin to lead a new life, as though we were already in heaven. 6:5 1 The death of sin and the life of righteousness, or our ingrafting into Christ, and growing up into one with him, cannot be separated by any means, neither in death nor life, whereby it followeth, that no man is sanctified, which lived still to sin, and therefore is no man made partaker of Christ by faith, which repenteth not, and turneth not from his wickedness: for as he said before, the Law is not sub­ verted, but established by faith. 2 Insomuch as by the means of the strength which cometh from him to us, we so die to sin as he is dead. 3 For we become every day more perfect than others: for we shall never be perfectly sanctified, as long as we live here. 6:6 1 All our whole nature, as we are conceived and born into this world with sin, which is called old, partly by comparing that old Adam with Christ, and partly also in respect of the deformation of our corrupt nature, which we change with a new. 2 Our corrupt nature is attributed to Christ, not in deed, but by imputation. 3 That naughtiness which sticketh fast in us. 4 The end of sanctification which we shoot at, and shall at length come to, to wit when God shall be all in all. 6:7 1 He proveth it by the effects of death, using a comparison of Christ the head with his members. 6:10 1 Once for all. 2 With God. 6:12 1 An exhortation to contend and strive with corruption and all the effects thereof. 2 By reigning, Saint Paul meaneth that chiefest and high rule, which no man striveth against, and if any do, yet it is in vain.

1145 romans 7:6

the end, everlasting life. 23 1For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord. 7 1 He declareth what it is, to be no more under the Law, 2 by an example taken of the Law of marriage, 7, 12 And lest the Law should seem faulty, 14 he proveth, that our sin is the cause, 2, 5 that the same is an occasion of death, 17 which was given us unto life. 21 He setteth out the battle between the flesh and the spirit.

13 Neither 1give ye your 2members, as 3weapons of unrighteousness unto sin: but give yourselves unto God, as they that are alive from the dead, and give your members as weapons of righteousness unto God. 14 1For sin shall not have dominion over you: for ye are not under the Law, but under grace. 15 1What then? shall we sin, because we are not under the Law, but under grace? God forbid. 16 eKnow ye not, that to whomsoever ye give yourselves as servants to obey, his servants ye are to whom ye obey, whether it be of sin unto death, or of obedience unto righteousness? 17 1But God be thanked, that ye have been the servants of sin, but ye have obeyed from the heart unto the 2form of the doctrine, whereunto ye were delivered. 18 Being then made free from sin, ye are made the servants of righteousness. 19 I speak after the manner of man, because of the infirmity of your flesh: for as ye have given your members servants to uncleanness and to iniquity, to commit iniquity, so now give your members servants unto righteousness in holiness. 20 For when ye were the servants of sin, ye were 1freed from righteousness. 21 1What fruit had ye then in those things, whereof ye are now ashamed? For the 2end of those things is death. 22 But now being freed from sin, and made servants unto God, ye have your fruit in holiness, and

e John 1:34

2 Pet. 2:19

chapter 7

a 1 Cor. 7:32

b Matt. 5:32

1 Know 1ye not, brethren, (for I speak to them that know the Law) that the Law hath dominion over a man as long as he liveth? 2 aFor the woman which is in subjection to a man, is bound by the Law to the man, while he liveth: but if the man be dead, she is delivered from the Law of the man. 3 So then, if while the man liveth, she taketh another man, she shall be 1called an badulteress: but if the man be dead, she is free from the Law, so that she is not an adulteress, though she take another man. 4 1So ye, my brethren, are dead also to the Law by the 2body of Christ, that ye should be unto another, even unto him that is raised up from the dead, that we should bring forth 3fruit unto 4God. 5 1For when we 2were in the flesh, the 3affections of sins, which were by the 4law, had 5force in our members, to bring forth fruit unto death, 6 But now we are delivered from the Law, he

6:13 1 To sin, as to a Lord or tyrant. 2 Your mind and all the powers of it. 3 As instruments to commit wickedness withall. 6:14 1 He granteth that sin is not yet so dead in us that it is utterly extinct: but he promised victory to them that contend manfully, because we have the grace of God given us which worketh so, that the Law is not now in us the power and instrument of sin. 6:15 1 To be under the law and under sin, signifiy all one, in respect of them which are not sanctified, as on the contrary side, to be under grace and righteousness, agree to them that are regenerate. Now these are contraries, so that one cannot agree with the other: There­ fore let righteousness expel sin. 6:17 1 By nature we are slaves to sin, and free from righteousness, but by the grace of God we are made servants to righteousness, and therefore free from sin. 2 This kind of speech hath a force in it: for he meaneth thereby that the doctrine of the Gospel is like a certain mold which we are cast into to be framed and fashioned like unto it. 6:20 1 Righteousness had no rule over you. 6:21 1 An exhortation to the study of righteousness and hatred of sin, the contrary ends of both, being set down before us. 2 The reward or payment. 6:23 1 Death is the punishment due to sin, but we are sanctified freely, unto life everlasting. 7:1 1 By propounding the similitude of a marriage, he compareth the state of man both before and after regeneration together. The law of matrimony, saith he, is this, that so long as the husband liveth, the marriage abideth in force, but if he be dead, the woman may

marry again. 7:3 1 That is, she shall be an adulteress, by the consent and judg­ ment of all men. 7:4 1 An application of the similitude thus. So, saith he, doth it fare with us: for now we are joined to the spirit as it were to the second husband, by whom we must bring forth new children: we are dead in respect of the first husband, but in respect of the latter we are as it were raised from the dead. 2 That is, in the body of Christ, to give us to understand how straight and near that fellowship is betwixt Christ and his members. 3 He calleth the children, which the wife hath by her husband, fruit. 4 Which are acceptable to God. 7:5 1 A declaration of the former saying: for the concupiscences (saith he) which the law stirred up in us, were in us as it were an hus­ band, of whom we brought forth very deadly and cursed children. But now since that husband is dead, and so consequently being delivered from the force of that killing law, we have passed into the governance of the spirit, so that we bring forth now, not those rotten and dead, but lively children. 2 When we were in the state of the first marriage, which he calleth in the next verse following the oldness of the letter. 3 The motions that egged us to sin, which show their force even in our minds. 4 He saith not, of the law, but by the law, because they spring of sin which dwelleth within us, and take occasion to work thus in us, by reason of the restraint that the law maketh, not that the fault is in the law, but in ourselves. 5 Wrought their strength.

romans 7:7 1146

1being dead 2in whom we were 3holden, that we should serve in 4newness of Spirit, and not in the oldness of the 5letter. 7 1What shall we say then? Is the Law sin? God forbid. Nay, I knew not sin, but by the Law: for I had not known 2lust, except the Law had said, cThou shalt not lust. 8 But sin took an occasion by the commandment, and wrought in me all manner of concupiscence: for without the Law sin is 1dead. 9 1For I once was alive, without the 2law: but when the commandment 3came, sin revived, 10 But I 1died: and the same commandment which was ordained unto life, was found to be unto me unto death. 11 For sin took occasion by the commandment, and deceived me, and thereby slew me.

12 1Wherefore the Law is dholy, and that 2commandment is holy, and just, and good. 13 1Was that then which is good, 2made death unto me? God forbid: but sin, that it might 3appear sin, wrought death in me by that which is good, that sin might be 4out of measure sinful by the commandment. 14 1For we know that the Law is spiritual, but I am carnal, sold under sin. 15 1For I 2allow not that which I do: for what I 3would, that do I not: but what I hate, that do I. 16 If I do then that which I would not, I consent to the Law, that it is good. 17 Now then, it is no more I, that do it, but 1sin that dwelleth in me. 18 1For I know, that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me: but I find 2no means to perform that which is

c Exod. 20:17

Deut. 5:21

d 1 Tim. 1:8

7:6 1 As if he said, The bond which bound us, is dead, and vanished away, insomuch, that sin which held us, hath not now wherewith to hold us. 2 For this husband is within us. 3 Satan is an unjust possessor, for he brought us in bondage of sin and himself deceitfully: and yet notwithstanding so long as we are sinners, we sin willingly. 4 As becometh them, which after the death of their old husband are joined to the spirit: as whom the spirit of God hath made new men. 5 By the letter he meaneth the law, in respect of that old condition: for before that our will be framed by the holy Ghost, the law speaketh but to deaf men, and therefore it is dumb and dead to us, as touching the fulfilling of it. 7:7 1 An objection: what then? are the law and sin all one, and do they agree together? nay, saith he: Sin is reproved and condemned by the law. But because sin cannot abide to be reproved, and was not in a man­ ner felt until it was provoked and stirred up by the law, it taketh occasion thereby to be more outrageous, and yet by no fault of the law. 2 By the word, Lust, in this place he meaneth not evil lusts them­ selves, but the fountain from whence they spring: for the very hea­ then philosophers themselves condemned wicked lusts, though somewhat darkly, but as for the fountain of them, they could not so much as suspect it, and yet it is the very seat of the natural and unclean spot and filth. 7:8 1 Though sin be in us, yet it is not known for sin, neither doth it so rage, as it rageth after that the law is known. 7:9 1 He setteth himself before us for an example, in whom all men may behold, first what they are of nature before they earnestly think upon the law of God: to wit, blockish, and ready to sin and wick­ edness, without all true sense and feeling of sin, then what manner of persons they become, when their conscience is reproved by the testimony of the law, to wit, stubborn, and more inflamed with the desire of sin, than ever they were before. 2 When I knew not the law, then me thought I lived in deed: for my conscience never troubled me, because it knew not my disease. 3 When I began to understand the commandment. 7:10 1 In sin, or by sin. 7:12 1 The conclusion: That the law of itself is holy, but all the fault is in us which abuse the law. 2 Touching not coveting. 7:13 1 The proposition: That the Law is not the cause of death, but our corrupt nature, being therewith not only discovered, but also

stirred up, and took occasion thereby to rebel, as which, the more that things are forbidden it, the more it desireth them, and from hence cometh guiltiness, and occasion of death. 2 Beareth it the blame of my death? 3 That sin might show itself to be sin, and bewray itself to be that, which is in deed. 4 As evil as it could, showing all the venom it could. 7:14 1 The cause of this matter, is this: Because that the Law requireth a heavenly pureness, but men, such as they be born, are bondslaves of corruption, which they willingly serve. 7:15 1 He setteth himself, being regenerate, before us, for an example, in whom may easily appear the strife of the Spirit and the flesh, and therefore of the Law of God, and our wickedness. For since that the Law in a man not regenerate bringeth forth death only, therefore in him it may easily be accused: but seeing that in a man which is regen­ erate, it bringeth forth good fruit, it doth better appear that evil actions proceed not from the Law, but from sin, that is, from our corrupt nature: And therefore the Apostle teacheth also, what the true use of the Law is, in reproving sin in the regenerate, unto the end of the chapter, as a little before (to wit, from the seventh verse unto this fifteenth) he declared the use of it in them which are not regenerate. 2 The deeds of my life, saith he, answer not, nay they are contrary to my will: Therefore by the consent of my will with the Law, and repugnancy with the deeds of my life, it appeareth evidently, that the Law and a right ruled do persuade one thing, but corruption which hath her seat also in the regenerate, another thing. 3 It is to be noted, that one selfsame man is said to will and not to will, in divers respects: to wit, he is said to will, in that, that he is regenerate by grace: and not to will, in that, that he is not regenerate, or in that, that he is such an one as he was born. But because the part which is regen­ erate, at length becometh conqueror, therefore Paul sustaining the part of the regenerate, speaketh in such sort as if the corruption which sin­ neth willingly, were something without a man: although afterward he granteth that this evil is in his flesh, or in his members. 7:17 1 That natural corruption, which cleaveth fast even to them that are regenerate, and not clean conquered. 7:18 1 This vice, or sin, or law of sin, doth wholly possess those men which are not regenerate, and hindereth them or holdeth them back that are regenerate. 2 This doth indeed agree to that man, whom the grace of God hath made a new man: for where the Spirit is not, how can there be any strife there.

1147 romans 8:4

8 1 He concludeth that there is no condemnation to them, who are grafted in Christ through his Spirit, 3 howsoever they be as yet burdened with sins: 9 For they live through that Spirit, 14 Whose testimony, 15 driveth away all fear, 28 and relieveth our present miseries.

good, 19 For I do not the good thing, which I would, but the evil, which I would not, that do I. 20 Now if I do that I would not, it is no more I that do it, but the sin that dwelleth in me. 21 1I find then that when I would do good, I am thus yoked, that evil is present with me. 22 For I delight in the Law of God, concerning the 1inner man. 23 But I see another Law in my members, rebelling against the law of my 1mind, and leading me captive unto the law of sin, which is in my members. 24 1O 2wretched man that I am, who shall deliver me from the body of this death! 25 I 1thank God through Jesus Christ our Lord. Then I 2myself in my mind serve the Law of God, but in my flesh the law of sin.

1 Now 1then there is no condemnation to them that are in Christ Jesus, which 2walk not after the 3flesh, but after the Spirit. 2 1For the 2Law of the Spirit of 3life which is in 4Christ Jesus, hath 5freed me from the Law of sin and of death. 3 1For (that that was 2impossible to the Law, inasmuch as it was weak, because of the 3flesh) God sending his own Son, in the similitude of 4sinful flesh, and for 5sin, 6condemned sin in the flesh, 4 That that 1righteousness of the Law might be fulfilled 2in us, which walk not after the flesh, but

7:21 1 The conclusion: As the Law of God exhorteth to goodness, so doth the Law of sin (that is, the corruption wherein we are born) force us to wickedness: but the Spirit, that is, our mind, in that that it is regenerate, consenteth with the Law of God: but the flesh, that is, the whole natural man, is bondslave to the Law of sin. Therefore to be short, wickedness and death are not of the Law, but of sin, which reigneth in them that are not regenerate: for they neither will, nor do good, but will, and do evil: But in them that are regenerate, it striveth against the Spirit or law of the mind, so that they cannot either live so well as they would, or be so void of sin as they would. 7:22 1 The inner man, and the new man are all one, and are answer­ able and set as contrary to the old man: neither doth this word, Inner man, signify man's mind and reason, and the old man, the powers that are under them, as the Philosophers imagine, but by the outward man is meant whatsoever is either without or within a man, from top to toe, so long as that man is not born anew by the grace of God. 7:23 1 The law of the mind in this place, is not to be understood of the mind as it is naturally, and as our mind is from our birth, but of the mind which is renewed by the Spirit of God. 7:24 1 It is a miserable thing to be yet in part subject to sin, which of its own nature maketh us guilty of death: but we must cry to the Lord, who will by death itself at length make us conquerors as we are already conquerors in Christ. 2 Wearied with miserable and continual conflict. 7:25 1 He recovereth himself, and showeth us that he resteth only in Christ. 2 This is the true perfection of them that are born anew, to confess that they are imperfect. 8:1 1 A conclusion of all the former disputation from Rom 1:16 even to this place: Seeing that we being justified by faith in Christ, do obtain remission of sins and imputation of righteousness, and are also sanctified, it followeth hereof, that they that are grafted into Christ by faith, are out of all fear of condemnation. 2 The fruits of the Spirit, or effects of sanctification, which is begun in us, do not ingraft us into Christ, but do declare that we are grafted into him. 3 Follow not the flesh for their guide: for he is not said to live after the flesh, that hath the holy Ghost for his guide, though sometimes he step away. 8:2 1 A preventing of an objection: seeing that the virtue of the spirit which is in us, is so weak, how may we gather thereby, that there is no condemnation to them that have that virtue? because saith he, that

virtue of the quickening spirit which is so weak in us, is most perfect and most mighty in Christ, and being imputed unto us which believe, causeth us to be so accounted of, as though there were no relics of cor­ ruption, and death in us. Therefore hitherto Paul disputed of remission of sins, and imputation of fulfilling the Law, and also of sanctification which is begun in us: but now he speaketh of the perfect imputation of Christ's manhood, which part was necessarily required to the full appeasing of our consciences: for our sins are defaced by the blood of Christ, and the guiltiness of our corruption is covered with the imputa­ tion of Christ's obedience: and the corruption itself (which the Apostle calleth sinful sin) is healed in us by little and little, by the gift of sancti­ fication, but yet it lacketh besides that another remedy, to wit, the per­ fect sanctification of Christ's own flesh, which also is to us imputed. 2 The power and authority of the spirit, against which is set the tyranny of sin. 3 Which mortifieth the old man, and quickeneth the new man. 4 To wit, absolutely and perfectly. 5 For Christ's sanctification being imputed unto us, perfecteth our sanctification which is begun in us. 8:3 1 He useth no argument here, but expoundeth the mystery of sanc­ tification, which is imputed unto us: for because, that the virtue of the law was not such (and that by reason of the corruption of our nature) that it could make man pure and perfect: and for that it rather kindled the disease of sin, than did put it out and extinguish it, therefore God clothed his Son with flesh like unto our sinful flesh, wherein he utterly abolished our corruption, that being accounted thoroughly pure and without fault in him apprehended and laid hold on by faith, we might be found to have fully that singular perfection which the Law requireth, and therefore that there might be no condemnation in us. 2 Which is not proper to the Law, but cometh by our fault. 3 In man not born anew, whose disease the law could not heal it. 4 Of man's nature which was corrupt through sin, until he sanctified it. 5 To abolish sin in our flesh. 6 Showed that sin hath no right in us. 8:4 1 The very substance of the law of God might be fulfilled, or that same which the law requireth, that we may be found just before God: for if with our justification there be joined that sanctification which is imputed to us, we are just, according to the perfect form which the Lord requireth. 2 He returneth to that which he said, that the sanctification which is begun in us, is a sure testimony of our ingrafting into Christ, which is a most plentiful fruit of a godly and honest life.

romans 8:5 1148

after the Spirit. 5 1For they that are after the 2flesh, savor the things of the flesh: but they that are after the Spirit, the things of the Spirit. 6 1For the wisdom of the flesh is death: but the wisdom of the Spirit is life and peace, 7 1Because the wisdom of the flesh is enmity against God: 2for it is not subject to the Law of God, neither indeed can be. 8 1So then they that are in the flesh, cannot please God. 9 1Now ye are not in the flesh, but in the Spirit, because the spirit of God dwelleth in you: but if any man hath not the Spirit of Christ, the same is not his. 10 1And if Christ be in you, the 2body is dead, be­cause of sin: but the Spirit is life for righteousness sake. 11 1But 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 2dwelleth in you.

12 1Therefore brethren, we are debtors not to the flesh, to live after the flesh: 13 1For if ye live after the flesh, ye shall die: but if ye mortify the deeds of the body by the Spirit, ye shall live. 14 1For as many as are led by the Spirit of God, they are the sons of God. 15 1For ye have not received the 2Spirit of bondage, to 3fear again: but ye have received the Spirit of 4adoption, whereby we cry, Abba, Father. 16 The same Spirit beareth witness with our spirit, that we are the children of God. 17 1If we be children, we are also 2heirs, even the heirs of God, and heirs annexed with Christ: 3if so be that we suffer with him, that we may also be glorified with him. 18 1For I 2count that the afflictions of this present time are not worthy of the glory, which shall be showed unto us. 19 1For the fervent desire of the 2creature waiteth

8:5 1 A reason why to walk after the flesh, agreeth not to them which are grafted in Christ, but to walk after the spirit agreeth and is meet for them: because, saith he, that they which are after the flesh, savor the things of the flesh, but they that are after the spirit, the things of the spirit. 2 They that live as the flesh leadeth them. 8:6 1 He proveth the consequent: because that whatsoever the flesh savoreth, that engendereth death: and whatsoever the spirit savor­ eth, that tendeth to joy and life everlasting. 8:7 1 A reason and proof, why the wisdom of the flesh is death: because, saith he, it is the enemy of God. 2 A reason why the wisdom of the flesh is enemy to God: because it neither will neither can be subject to him. And by flesh he meaneth a man not regenerate. 8:8 1 The conclusion: therefore they that walk after the flesh, can­ not please God: whereby it followeth, that they are not ingrafted into Christ. 8:9 1 He cometh to the others, to wit, to them which walk after the spirit, of whom we have to understand contrary things to the former: and first of all he defineth what it is to be in the spirit, or to be sancti­ fied: to wit, to have the spirit of God dwelling in us; then he declareth, that sanctification is so joined and knit to our grafting in Christ, that it can by no means be separated. 8:10 1 He confirmeth the faithful against the relics of flesh and sin, granting that they are yet (as appeareth by the corruption which is in them) touching one of their parts (which he calleth the body, that is to say, a lump) which is not yet purged from the earthly filthiness in death: but therewithall willing them to doubt nothing of the happy success of their combat, because that even the little spark of the Spirit, (that is, of the grace of regeneration) which appeareth to be in them by the fruits of righteousness, is the seed of life. 2 The flesh, or all that which as yet sticketh fast in the clefts of sin, and death. 8:11 1 A confirmation of the former sentence. You have the selfsame Spirit, which Christ hath: Therefore at length it shall die the same in you, that it did in Christ, to wit, when all infirmities being utterly laid aside, and death overcome, it shall clothe you with heavenly glory. 2 By the virtue and power of it, which showed the same might first in our head, and daily worketh in his members.

8:12 1 An exhortation to oppress the flesh daily more and more by the virtue of the Spirit of regeneration, because (saith he) you are debtors unto God, forsomuch as you have received so many benefits of him. 8:13 1 Another reason of the profit that ensueth: for such as strive and fight valiantly, shall have everlasting life. 8:14 1 A confirmation of this reason: they be the children of God, which are governed by his Spirit, therefore shall they have life ever­ lasting. 8:15 1 He declareth and expoundeth by the way, in these two verses, by what right this name, to be called the children of God, is given to the believers: because saith he, they have received the grace of the Gospel, wherein God showeth himself, not (as before in the publish­ ing of the Law) terrible and fearful, but a most benign and loving father in Christ, so that with great boldness we call him Father, that holy Ghost sealing this adoption in our hearts by faith. 2 By the Spirit is meant the holy Ghost, whom we are said to receive, when he worketh in our minds. 3 Which fear is stirred up in our minds, by the preaching of the Law. 4 Which sealeth our adoption in our minds, and therefore openeth our mouths. 8:17 1 A proof of the consequent of the confirmation: because that he which is the Son of God, doth enjoy God with Christ. 2 Partakers of our father's goods, and that freely, because we are children by adoption. 3 Now Paul teacheth by what way the sons of God do come to that felicity, to wit, by the cross, as Christ himself did: and therewithall openeth unto them fountains of comfort: as first, that we have Christ a companion and fellow of our afflictions: secondly, that we shall be also his followers in that everlasting glory. 8:18 1 Thirdly that this glory which we look for, doth a thousand parts surmount the misery of our afflictions. 2 All being well considered, I gather. 8:19 1 Fourthly, he plainly teacheth us that we shall certainly be renewed from that confusion and horrible deformation of the whole world, which cannot be continual, as it was not at the beginning: But as it had a beginning by the sin of man, for whom it was made by the ordinance of God, so shall it at length be restored with the elect. 2 All this world.

1149 romans 8:37

28 1Also we know that 2all things work together for the best unto them that love God, even to them that are called of his 3purpose. 29 For those which he knew before, he also predestinated to be made like to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover, whom he 1predestinated, them also he called, and whom he called, them also he justified, and whom he justified, them he also glorified. 31 1What shall we then say to these things? If God be on our side, who can be against us? 32 Who spared not his own Son, but gave him for us all to death, how shall he not with him 1give us all things also? 33 1Who shall lay anything to the charge of God's chosen? it is 2God that justifieth. 34 Who shall condemn? it is Christ which is dead: yea, or rather, which is risen again, who is also at the right hand of God, and maketh request also for us. 35 Who shall separate us from the love of 1Christ? shall tribulation or anguish, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, bFor thy sake are we killed all day long: we are counted as sheep for the slaughter: 37 1Nevertheless, in all these things we are more than conquerors through him that loved us.

when the sons of God shall be revealed, 20 Because the creature is subject to 1vanity, not of its 2own will, but by reason 3of him, which hath subdued it under 4hope, 21 Because the creature also shall be delivered from the 1bondage of corruption into the glorious liberty of the sons of God. 22 For we know that every creature groaneth with us also, and 1travaileth in pain together unto this present. 23 1And not only the creature, but we also which have the firstfruits of the Spirit, even we do sigh in 2ourselves, waiting for the adoption, even 3,athe redemption of our body. 24 1For we are saved by hope: but 2hope that is seen, is not hope: for how can a man hope for that which he seeth? 25 But if we hope for that we see not, we do with patience abide for it. 26 1Likewise the Spirit also 2helpeth our infirmities: for we know not what to pray as we ought: but the Spirit itself maketh 3request for us with sighs, which cannot be expressed. 27 But he that searcheth the hearts, knoweth what is the 1meaning of the Spirit: for he maketh request for the Saints, 2according to the will of God.

chapter 8

a Luke 21:28

b Ps. 44:22

8:20 1 Is subject to a vanishing and flitting state. 2 Not by their natural inclination. 3 That they should obey the Creator's commandment, whom it pleased to show by their fickle estate, how greatly he was displeased with man. 4 God would not make the world subject to everlasting curse, for the sin of man, but gave it hope that it should be restored. 8:21 1 From the corruption which they are now subject to, they shall be delivered and changed into that blessed state of incorruption, which shall be revealed when the sons of God shall be advanced to glory. 8:22 1 By this word is meant, not only exceeding sorrow, but also the fruit that followeth of it. 8:23 1 Fifthly, if the rest of the world looks for a restoring, groaning as it were for it, and that not in vain, let it not grieve us also to sigh, yea, let us be more certainly persuaded of our redemption to come, forasmuch as we have the firstfruits of the Spirit. 2 Even from the bottom of our hearts. 3 That last restoring, which shall be the accomplishment of our adoption. 8:24 1 Sixthly, hope is necessarily joined with faith: seeing then that we believe those things, which we are not yet in possession of, and hope respected not the thing that is present, we must therefore hope and patiently wait for that which we believe shall come to pass. 2 This is spoken by the figure Metonymy: Hope, for that which is hoped for. 8:26 1 Seventhly, There is no cause why we should faint under the burden of afflictions, seeing that prayers minister unto us a most sure help, which cannot be frustrated, seeing they proceed from the spirit of God which dwelleth in us. 2 Beareth our burden, as it were that we faint not under it. 3 Provoketh us to prayers, and telleth us as it were within, what we shall say, and how we shall groan. 8:27 1 What sobs and sighs proceed from the instinct of his Spirit.

2 Because he teacheth the godly to pray according to God's will. 8:28 1 Eighthly, we are not afflicted, either by chance or to our harm, but by God's providence for our great profit, who as he chose us from the beginning, so hath he predestined us to be made like to the image of his Son: and therefore will bring us in his time, being called and justified, to glory, by the cross. 2 Not only afflictions, but whatsoever else. 3 He calleth that, Purpose, which God hath from everlasting appointed with himself according to his good will and pleasure. 8:30 1 He useth the time past, for the time present, as the Hebrews use, who sometimes set down the thing that is to come, by the time that is past, to signify the certainty of it: and he hath also regard to God's continual working. 8:31 1 Ninethly, we have no cause to fear that the Lord will not give us whatsoever is profitable for us, seeing that he hath not spared his own Son to save us. 8:32 1 Give us freely. 8:33 1 A most glorious and comfortable conclusion of the whole sec­ ond part of this Epistle, that is, of the treatise of justification. There are no accusers that we have need to be afraid of before God, seeing that God himself absolveth us as just: and therefore much less need we to fear damnation, seeing that we rest upon the death and resurrection, the almighty power and defense of Jesus Christ. Therefore what can there be so weighty in this life, or of so great force and power, that might seize us, as though we might fall from the love of God, where­ with he loveth us in Christ: Surely nothing. Seeing that it is in itself most constant and sure, and also in us being confirmed by steadfast faith. 2 Who pronounceth us not only guiltless, but also perfectly just in his Son. 8:35 1 Wherewith Christ loveth us. 8:37 1 We are not only not overcome with so great and many miser­ ies and calamities, but also more than conquerors in all of them.

romans 8:38 1150

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. 9 1 He answereth an objection, that might be brought on the Jews' behalf, 7 and telleth of two sorts of Abraham's children, 15 and that God worketh all things in this matter according to his will, 20 even as the potter doth. 24, 30 He proveth as well the calling of the Gentiles, 31 as also the rejecting of the Jews, 25, 27 by the testimony of the Prophets.

5 Of whom are the fathers, and of whom concerning the flesh, Christ came, who is 1God over all, blessed forever, Amen. 6 b,1Notwithstanding it cannot be that the word of God should take none effect: for all they are not 2Israel, which are of Israel: 7 Neither are they all children, because they are the seed of Abraham: c,1but, In 2Isaac shall thy seed be called: 8 1That is, they which are the children of the 2flesh, are not the children of God: but the dchildren of the 3promise, are counted for the seed. 9 1For this is a word of promise, eIn this same time will I come, and Sarah shall have a son. 10 1Neither he only felt this, but also fRebecca, when she had conceived by one, even by our father Isaac. 11 For ere the children were born, and when they had neither done good nor evil (that the 1purpose of God might 2remain according to election, not by works, but by him that calleth.) 12 1It was said unto her, gThe Elder shall serve the younger. 13 As it is written, hI have loved Jacob, and have hated Esau.

chapter 9

a Rom. 2:17

Eph. 2:12

b Rom. 2:28

c Gen. 21:12

Heb. 11:18

d Gal. 4:28

e Gen. 18:10

f Gen. 25:21

g Gen. 25:23

h Mal. 1:2

1 I say 1the truth in Christ, I lie not, my conscience bearing me witness in the holy Ghost, 2 That I have great heaviness, and continual sorrow in mine heart. 3 For I would wish myself to be 1separate from Christ, for my brethren that are my kinsmen according to the 2flesh, 4 Which are the Israelites, to whom pertaineth the adoption, and the 1glory, and the a,2Covenants, and the giving of the 3Law, and the 4service of God, and the 5promises.

9:1 1 The third part of this Epistle, even to the twelfth Chapter, wherein Paul ascendeth to the higher causes of faith: and first of all because he purposed to speak much of the casting off of the Jews, he useth an insinuation, declaring by a double or triple oath, and by witnessing of his great desire towards their salvation, his singular love towards them, and therewithall granting unto them all their prerogatives. 9:3 1 The Apostle loved his brethren so entirely, that if it have been possible he would have been ready to have redeemed the casting away of the Israelites, with the loss of his own soul forever: for this word separate, betokeneth as much in this place. 2 Being brethren by flesh, as of one nation and country. 9:4 1 The ark of the covenant, which was a token of God's presence. 2 The tables of the covenant: and this is spoken by the figure Metonymy. 3 Of the judicial Law. 4 The ceremonial Law. 5 Which were made to Abraham and to his posterity. 9:5 1 A most manifest testimony of the Godhead and divinity of Christ. 9:6 1 He entereth into the handling of predestination by a kind of preventing an objection: How may it be, that Israel is cast off, but that therewithall we must also make the covenant which God made with Abraham and his seed, frustrate and void? He answereth therefore, that God's word is true, although that Israel be cast off: for the elec­ tion of the people of Israel is so general and common, that notwith­ standing the same, God chooseth by his secret counsel, such as it pleaseth him. So then this is the proposition and state of this Treatise: The grace of salvation is offered generally in such sort, that notwith­ standing it, the efficacy thereof pertaineth only to the elect. 2 Israel in the first place, is taken for Jacob: and in the second, for the Israelites. 9:7 1 The first proof is taken from the example of Abraham's own house, wherein Isaac only was counted the son, and that by God's ordinance: although that Ishmael also was born of Abraham, and

circumcised before Isaac. 2 Isaac shall be thy true and natural son, and therefore heir of thy blessing. 9:8 1 A general application of the former proof or example. 2 Which are born of Abraham by the course of nature. 3 Which are born by virtue of the promise. 9:9 1 A reason of that application: Because that Isaac was born by the virtue of the promise, and therefore he was not chosen, nay he was not at all, but by the free will of God: whereby it followeth that the promise is the fountain of predestination, and not the flesh from which promise the particular election proceedeth: that is, that the elect be born elect: and not that they be first born and then after­ ward elected, in respect of God who doth predestinate. 9:10 1 Another forcible proof, taken from the example of Esau and Jacob, which were both born of the same Isaac, which was the son of promise, of one mother, and at one birth, and not at divers as Ish­ mael and Isaac were: and yet notwithstanding, Esau being cast off, only Jacob was chosen: and that before their birth, that neither any goodness of Jacob's might be thought to be the cause of his elec­ tion, neither any wickedness of Esau, of his casting away. 9:11 1 God's decree, which proceedeth of his mere good will, whereby it pleased him to choose one, and refuse the other. 2 Paul saith not, might be made, but being made, might remain. Therefore they are deceived which make foreseen faith the cause of election, and foreknown infidelity, the cause of reprobation. 9:12 1 He proveth the casting away of Esau by that, that he was made servant to his brother: and proveth the choosing of Jacob by that that he was made Lord of his brother, although his brother were the first begotten. And lest that any man might take this saying of God, and refer it to external things, the Apostle showeth out of Mala­ chi, who is a good interpreter of Moses, that the servitude of Esau was joined with the hatred of God, and the Lordship of Jacob with the love of God.

1151 romans 9:21

14 1What shall we say then? Is there 2unrighteousness with God? God forbid. 15 1For he saith to Moses, iI will 2have mercy on him, to whom I will show mercy: and will have 3compassion on him, on who I will have compassion. 16 1So then it is not in him that 2willeth, nor in him that runneth, but in God that showeth mercy. 17 1For the 2Scripture saith unto Pharaoh, jFor this same purpose have 3I stirred thee up, that I might 4show my power in thee, and that my Name might

be declared throughout all the earth. 18 1Therefore he hath mercy on whom he 2will, and whom he will he hardeneth. 19 1Thou wilt say then unto me, Why doth he yet complain? for who hath resisted his will? 20 1But, O man, who art thou which pleadest against God? 2shall the kthing 3formed say to him that formed it, Why hast thou made me thus? 21 l,1Hath not the potter power of the clay to make of the same lump one 2vessel to 3honor, and another unto 4dishonor?

i Exod. 33:19

j Exod. 9:16

k Isa. 45:9

l Jer. 18:6

9:14 1 The first objection: If God doth love or hate upon no consider­ ation of worthiness or unworthiness, then [is] he unjust, because he may love them which are unworthy, and hate them that are worthy. The Apostle detesteth this blasphemy, and afterward answereth it severally, point by point. 2 Man's will knoweth no other causes of love or hatred, but those that are in the persons, and thereupon this objection riseth. 9:15 1 He answereth first touching them which are chosen to salva­ tion in choosing of whom, he denieth that God may seem unjust, although he choose and predestinate to salvation, them that are not yet born, without any respect of worthiness: because he bringeth not the chosen to the appointed end, but by the means of his mercy, which is a cause next under predestination. Now mercy presuppos­ eth misery, and again misery presupposeth sin or voluntary corrup­ tion of mankind, and corruption presupposeth a pure and perfect creation. Moreover mercy is showed by her degrees: to wit, by calling, by faith, by justification and sanctification, so that at length we come to glorification, as the Apostle will show afterward. Now all these things, orderly following the purpose of God, do clearly prove that he can by no means seem unjust in loving and saving his. 2 I will be merciful and favorable to whom I list to be favorable. 3 I will have compassion on whomsoever I list to have compassion. 9:16 1 The conclusion of the answer: Therefore God is not unjust in choosing and saving of his free goodness, such as it pleaseth him: as he also answered Moses, when he prayed for all the people. 2 By will, he meaneth the thought and endeavor of heart, and by running, good works: to neither of which he giveth the praise, but only to the mercy of God. 9:17 1 Now he answereth concerning the reprobate or them whom God hateth being not yet born, and hath appointed to destruction, without any respect of unworthiness. And first of all he proveth this to be true, by alleging the testimony of God himself touching Pha­ raoh, whom he stirred up to this purpose, that he might be glorified in his hardening and just punishing. 2 God so speaketh unto Pharaoh in the Scripture, or, the Scripture bringeth in God, so speaking to Pharaoh, Exodus 9:16. 3 Brought thee into this world. 4 Secondly, he bringeth the end of God's counsel, to show that there is no unrighteousness in him. Now this chiefest end, is not properly and simply the destruction of the wicked, but God's glory which appeareth in their rightful punishment. 9:18 1 A conclusion of the full answer to the first objection: therefore seeing that God doth not save them whom he freely chose according to his good will and pleasure, but by justifying and sanctifying them by his grace, his counsel in saving them cannot seem unjust. And again, there is not injustice in the everlasting counsel of God touching the destruc­ tion of them whom he listeth to destroy, for that he hardeneth before he destroyeth: Therefore the third answer for the maintenance of God's justice is the everlasting counsel of reprobation, consisteth in this word

Hardening: which notwithstanding he concealed in the former verse, because the History of Pharaoh was well known. But the force of the word is great: for Hardening, which is set against Mercy, presupposeth the same things that mercy did, to wit, a voluntary corruption, wherein the reprobate are hardened: and again corruption presupposeth a per­ fect state of creation. Moreover, this hardening also is voluntary, for God so hardeneth being offended with corruption, that he useth their own will whom he hardeneth, to the executing of that judgment. Then fol­ low the fruits of Hardening, to wit, unbelief and sin, which are the true and proper causes of the condemnation of the reprobate. Why doth he then appoint to destruction? because he will: why doth he harden? because they are corrupt: why doth he condemn? because they are sinners. Where is then unrighteousness? Nay, if he should destroy all after this same sort, to whom should he do injury? 2 Whom it pleased him to appoint, to show his favor upon. 9:19 1 Another objection but only for the reprobate, rising upon the former answer. If God do appoint to everlasting destruction, such as he listeth, and if that cannot be hindered notwithstanded that he hath once decreed, how doth he justly condemn them, which perish by his will? 9:20 1 The Apostle doth not answer that it is not God's will, or that God doth not either reject or elect according to his pleasure, which thing the wicked call blasphemy, but he rather granteth, his adversary both the antecedents, to wit, that it is God's will, and that it must of necessity so fall out, yet he denieth that God is therefore to be thought an unjust revenger of the wicked: for seeing it appeareth by manifest proof that this is the will of God and his doing, what impudency is it for man, which is but dust and ashes to dispute with God, and as it were to call him into judgment? Now if any man say that the doubt is not so dissolved and answered, I answer, that there is no surer demonstration in any matter, because it is grounded upon this principle, That the will of God is the rule of righteousness. 2 An amplification of the former answer, taken from a comparison, whereby also it appeareth that God's determined counsel is set of Paul the highest of all causes, so that it dependeth not upon any respect of second causes, but doth rather frame and direct them. 3 This similitude agreeth very fitly in the first creation of mankind. 9:21 1 Alluding to the creation of Adam, he compareth mankind not yet made (but in the Creator's mind) to a lump of clay: whereof afterward God made and doth daily make, according as he purposed from everlasting both such as should be elect, and such as should be reprobate, as also this word, making, declareth. 2 Whereas in the objection propounded, mention was only made of vessels to dishonor: yet he speaketh of the other also in this answer, for that he proveth the Creator to be just in either of them, as the rule of contraries doth require. 3 To honest uses. 4 Seeing then, that in the name of dishonor, the ignomy of everlast­ ing death is signified, they speak with Paul, which say, that some are made of God to most just destruction: and they [that] are offended with this kind of speech bewray their own folly.

romans 9:22 1152

22 1What and if God would, to show his wrath, and to make his power known, suffer with long patience the 2vessels of wrath, prepared to 3destruction? 23 And that he might declare the 1riches of his glory upon the vessels of mercy, which he hath prepared unto glory? 24 1Even us whom he hath called, not of the 2Jews only, but also of the Gentiles. 25 1As he saith also in Hosea, mI will call them, My people, which were not my people: and her, Beloved, which was not beloved. 26 And it shall be in the place where it was said unto them, nYe are not my people, that there they shall be called, The children of the living God. 27 1Also Isaiah crieth concerning Israel, oThough the number of the children of Israel were as the sand of the sea, yet shall but a remnant be saved. 28 For he will make his account, and gather it into a 1short sum with righteousness: for the Lord will make a short count in the earth. 29 pAnd as Isaiah said before, Except the Lord of 1hosts had left us a 2seed, we had been made as Sodom, and had been like to Gomorrah. 30 1What shall we say then? That the Gentiles which followed 2not righteousness, have attained

unto righteousness, even the righteousness which is of faith. 31 1But Israel which followed the Law of righteousness, could not attain unto the Law of righteousness. 32 Wherefore? Because they sought it not by faith, but as it were by the 1works of the Law: for they have stumbled at the stumbling stone, 33 As it is written, qBehold, I lay in Zion a stumbling stone, and a rock to make men fall: and everyone that believeth in him, shall not be ashamed. 10 1 He handleth the effects of election, 3 that some refuse, and some embrace. 4 Christ, who is the end of the Law. 15 He showeth that Moses foretold the calling of the Gentiles, 20 and Isaiah the hardening of the Jews.

m Hos. 2:23

1 Pet. 2:10

n Hos. 1:10

o Isa. 20:21

p Isa. 1:9

q Ps. 118:22

Isa. 8:14 Isa. 28:16 1 Pet. 2:6

chapter 10

a Gal. 3:24

1 Brethren, 1mine hearts desire and prayer to God for Israel is, that they might be saved. 2 For I bear them record that they have the zeal of God, but not according to knowledge. 3 1For they, 2being ignorant of the righteousness of God, and going about to 3establish their own righteousness, have not submitted themselves to the righteousness of God. 4 a,1For Christ is the 2end of the Law for righteousness unto 3everyone that believeth.

9:22 1 The second answer is this, that God, moreover and besides that he doth justly decree whatsoever he doth decree, useth that moderation in executing of his decrees, as declareth his singular len­ ity even in the reprobate in that, that he suffereth them a long time, and permitteth them to enjoy many and singular benefits, until at length he justly condemns them: and that to good end and purpose, to wit, to show himself to be an enemy and revenger of wickedness, that it may appear what power he is of by these severe judgments, and finally by comparison of contraries to set forth indeed, how great his mercy is towards the elect. 2 By vessels, the Hebrews understand all kinds of instruments. 3 Therefore again, we may say with Paul that some men are made of God the Creator to destruction. 9:23 1 The unmeasurable and marvelous greatness. 9:24 1 Having established the doctrine of the eternal predestination of God on both parts: that is, as well of the reprobate, as of the elect, he cometh now to show the use of it, teaching us that we ought not to seek the testimony of it in the secret counsel of God, but by the vocation which is made manifest and set forth in the Church, propounding unto us the example of the Jews and Gentiles, that the doctrine may be better perceived. 2 He saith not that all and every one of the Jews are called, but some of the Jews, and some of the Gentiles. 9:25 1 Our vocation or calling is free and of grace, even as our pre­ destination is: and therefore there is no cause why either our own unworthiness, or the unworthiness of our ancestors should cause us to think that we are not the elect and chosen of God, if we be called of him, and so embrace through faith the salvation that is offered us. 9:27 1 Contrariwise, Neither any outward general calling, neither any worthiness of our ancestors is a sufficient witness of election, unless by faith and belief we answer God's calling: which thing came to pass in the Jews, as the Lord had forewarned. 9:28 1 God purposeth to bring the unkind and unthankful people to

an extreme fewness. 9:29 1 Armies, by which word the chiefest power that is, is given to God. 2 Even a very few. 9:30 1 The declaration and manifestation of our election, is our call­ ing apprehended by faith, as it came to pass in the Gentiles. 2 So then, the Gentiles had no works to prepare and procure God's mercy beforehand: and as for that, that the Gentiles attained to that which they sought not for, the mercy of God is to be thanked for it: and in that the Jews attained not that which they sought after, they can thank none for it but themselves, because they sought it not aright. 9:31 1 The pride of men is the cause that they condemn vocation, so that the cause of their damnation need not to be sought for any other where but in themselves. 9:32 1 Seeking to come by righteousness, they followed the Law of righteousness. 10:1 1 Purposing to set forth in the Jews an example of marvelous obstinacy, he useth an insinuation. 10:3 1 The first entrance into the vocation unto salvation, is to renounce our own righteousness: the next is, to embrace that righ­ teousness by faith, which God freely offereth us the Gospel. 2 The ignorance of the Law which we ought to know, excuseth none before God, especially it excuseth not them that are of his household. 3 Ignorance hath always pride joined with it. 10:4 1 The proof: The Law itself hath respect unto Christ, that such as believe in him should be saved. Therefore the calling to salvation by the works of the law is vain and foolish, but Christ is offered for salvation to every believer. 2 The end of the Law is to justify them that keep the Law: but see­ ing we do not observe the Law through the fault of our flesh, we attain not unto this end: but Christ salveth this disease, for he fulfilled the Law for us. 3 Not only to the Jews, but also to the Gentiles.

1153 romans 10:21

5 1For Moses thus describeth the righteousness which is of the Law, bThat the man which doeth these things, shall live thereby. 6 But the righteousness which is of faith, speaketh on this wise, c,1Say not in thine heart, Who shall ascend into heaven? (that is to bring Christ from above.) 7 Or, Who shall descend into the deep? (that is to bring Christ again from the dead.) 8 1But what saith it? dThe 2word is near thee, even in thy mouth, and in thine heart. This is the word of faith which we preach. 9 1For if thou shalt 2confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that 3God raised him up from the dead, thou shalt be saved: 10 For with the heart man 1believeth unto righteousness, and with the mouth man confesseth to salvation. 11 1For the Scripture saith, eWhosoever 2believeth in him, shall not be ashamed. 12 For there is no difference between the Jew and the Grecian: for he that is Lord over all, is rich unto all that call on him. 13 f,1For whosoever shall call upon the Name of the Lord, shall be saved. 14 But how shall they call on him, in whom they

have not believed? 1and 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, gHow beautiful are the feet of them which bring glad tidings of peace, and bring glad tidings of good things! 16 1But they have not 2all obeyed the Gospel: for Isaiah saith, hLord, who hath believed our report? 17 1Then faith is by hearing, and hearing by the 2word of God. 18 1But I demand, Have they not heard? iNo doubt their sound went out through all the earth, and their words into the ends of the world. 19 1But I demand, Did not Israel know God? First Moses saith, jI will provoke you to envy by a 2nation that is not my nation, and by a foolish nation I will anger you. 20 kAnd Isaiah is 1bold, and saith, I was found of them that sought me not, and have been made manifest to them that asked not after me. 21 And unto Israel he saith, All the day long have I stretched forth mine hand unto a disobedient, and gainsaying people. 11 1 Lest the casting off of the Jews should be limited according to the outward appearance, 4 he showeth

b Lev. 18:5 Ezek. 20:11

Gal. 3:12

c Deut. 30:12

d Deut. 30:14

e Isa. 28:16

f Joel 2:32

g Isa. 52:7

Nah. 1:15

h Isa. 53:1 John 12:38

i Ps. 19:3

j Deut. 32:21

k Isa. 65:1

10:5 1 That the Law regardeth and tendeth to Christ, that is a mani­ fest proof, for that is propoundeth such a condition, as can be and is fulfilled of none but Christ only: which being imputed unto us by faith, our conscience is quieted, so that now no man can ask, Who can ascend up into heaven, or bring us from hell, seeing the Gospel teacheth that both of these is done by Christ, and that for their sakes, which with true faith embrace him which calleth them. 10:6 1 Think not with thyself, as men that are staggering use to do. 10:8 1 Vocation cometh by the word preached. 2 By the word, Moses understood the Law which the Lord pub­ lished with his own voice: and Paul applied it to the preaching of the Gospel which was the perfection of the Law. 10:9 1 That is indeed true faith which is settled not only in the head, but also in the heart of man, whereof also we give testimony, by our outward life, and which tendeth to Christ as to our alone and only Savior, even as he setteth forth himself in his word. 2 If thou profess plainly, sincerely, and openly, that thou takest Jesus only to be thy Lord and Savior. 3 The Father, who is said to have raised the Son from the dead: and this is not spoken to shut out the divinity of the Son, but to set forth the Father's counsel touching our redemption in the resurrection of the Son. 10:10 1 Faith is said to justify, and furthermore seeing the confession of the mouth is an effect of faith, and confession is the way to come to salvation, it followeth that faith is also said to save. 10:11 1 Now he proveth the other part which he propounded afore in the fourth verse, to wit, that Christ calleth whomsoever he listeth without any difference, and this he confirmeth by a double testimony. 2 To believe in God is to yield and consent to God's promise of our salvation by Christ, and that not only in general, but when we know that the promises pertain to us whereupon riseth a sure trust. 10:13 1 True calling upon the Name of God is the testimony of true

faith, and true faith of true vocation or calling, and true calling, of true election. 10:14 1 That is, true faith which seeketh God in his word, and that preached according as God hath appointed in the Church. 10:16 1 Wheresover faith is, there is also the word, but not contrari­ wise, wheresoever the word is, there is faith also: for many refuse and reject the word. 2 He speaketh this because of the Jews. 10:17 1 A conclusion of the former gradation: we must ascend from faith, to our vocation, as by our vocation we came to the testimony of our election. 2 By God's Commandment. 10:18 1 An objection: If calling be a testimony of election, were not the Jews called? why should I not … that, saith the Apostle, seeing that there is no nation which hath not been called? much less can I say, that the Jews were not called. 10:19 1 The defender and maintainer of the Jews' cause goeth on still to ask, whether the Jews also knew not God which called them. Isa­ iah (saith the Apostle) denieth it: and witnesseth that the Gospel was translated from them to the Gentiles, because the Jews neglected it. And therewithall the Apostle teacheth, that that outward and uni­ versal calling, which is set forth by the creation of the world, sufficeth not to the knowledge of God: yea, and that the particular also which is by the word of God, is of itself of small or no efficacy, unless it be apprehended or laid hold on by faith, by the gift of God: otherwise by unbelief it is made unprofitable, and that by the only fault of man, who can pretend no ignorance. 2 He calleth all profane people, a nation that is no nation, that they are not said to live but to die, which are appointed for everlasting condemnation. 10:20 1 Speaketh without fear.

romans 11:1 1154

7 What then? Israel hath not obtained that he sought: but the election hath obtained it, and the rest have been 1hardened, 8 1According as it is written, cGod hath given them the spirit of 2slumber: eyes that they 3should not see, and ears that they should not hear unto this day. 9 And David saith, d,1Let their table be made a snare, and a net, and a stumbling block, even for a recompense unto them. 10 Let their eyes be darkened that they see not, and bow down their back always. 11 1I demand then, Have they stumbled, that they should fall? God forbid: but through their fall, salvation cometh unto the Gentiles, to provoke them to follow them. 12 Wherefore if the fall of them be the 1riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their 2abundance be? 13 1For in that I speak to you Gentiles, inasmuch as I am the Apostle of the Gentiles, I 2magnify mine

that Elijah was in times past decieved: 16 and that, seeing they have an holy root, 23 many of them likewise shall be holy. 18, 24 He exhorteth the Gentiles to be humble, 33 and crieth out, that God's judgments are unsearchable.

chapter 11

a 1 Kings 19:10

b 1 Kings 19:18

c Isa. 6:9 Isa. 29:10 Matt. 13:14 John 12:40

1 I Demand then, 1Hath God cast away his people? God forbid: for 2I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 1God hath not cast away his people which he 2knew before. 3Know ye not what the Scripture saith of Elijah, how he communeth with God against Israel, saying, 3 aLord, they have killed thy Prophets, and dug down thine Altars: and I am left alone, and they seek my life? 4 But what saith the answer of God to him? bI have 1reserved unto myself seven thousand men, which have not bowed the knee to 2Baal. 5 Even so then, at this present time is there a remnant according to the 1election of grace. 6 1And if it be of grace, it is 2no more of works: or else were grace no more grace: but if it be of works, it is no more grace: or else were work no more work.

Acts 28:26

d Ps. 69:23

11:1 1 Now the Apostle showeth how this doctrine is to be applied to others, abiding still in his propounded cause. Therefore he teacheth us that all the Jews in particular are not cast away, and therefore we ought not to pronounce rashly of private persons, whether they be of the number of the elect or not. 2 The first proof, I am a Jew, and yet elected, therefore we may and ought fully to resolve upon our election, as hath been before said: but of another man's we cannot be so certainly resolved, and yet ours may cause us to hope well of others. 11:2 1 The second proof: Because that God is faithful in his league or Covenant, although men be unfaithful: So then seeing that God hath said, that he will be the God of his unto a thousand generations, we must take heed, that we think not that the whole race and offspring is cast off, by reason of the unbelief of a few, but rather, that we hope well of every member of the Church, because of God's league and Covenant. 2 Which he loved and chose from everlasting. 3 The third proof, taken from the answer that was made to Eli­ jah: even then also, when there appeared openly to the face of the world no elect, yet God knew his elect and chosen, and of them also good store and number. Whereupon this also is concluded, that we ought not rashly to pronounce of any man as of a reprobate, seeing that the Church is oftentimes brought to that state, that even the most watchful and sharp-sighted pastors think it to be clean extinct and put out. 11:4 1 He speaketh of remnants and reserved people which were chosen from everlasting, and not of remnants that should be cho­ sen afterward: for they are not chosen, because they were not idolaters, but therefore they were not idolaters, because they were chosen and elect. 2 Baal signifieth as much as Master or patron, or one in whose power another is, which name the idolaters at this day give their idols, naming them patrons, and patronesses or Ladies. 11:5 1 The election of grace, is not whereby men chose grace, but whereby God chose us of his grace and goodness. 11:6 1 Although that all be not elect and chosen, yet let them that

are elected, remember that they are freely chosen, and let them that stubbornly refuse the grace and free mercy of God, impute it unto themselves. 2 This saying beateth down flat to the ground all the doctrine of all kinds and manner of works, whereby our justifiers of themselves do teach, that works are either wholly or partly the cause of our justification. 11:7 1 See Mark 3:5. 11:8 1 And yet this hardness of heart cometh not but by God's just decree and judgment, and yet without fault, whom as he so pun­ isheth the unthankful by taking from them all sense and persever­ ance and by doubling their darkness, that the benefits of God which are offered unto them, do redound to their just destruction. 2 A very dead sleep which taketh away all sense. 3 That is, eyes unjust to see. 11:9 1 As unhappy birds are enticed to death by that which is their sustenance, so did that only thing turn to the Jews' destruction, out of which they sought life, to wit, the Law of God, for the preposterous zeal whereof they refused the Gospel. 11:11 1 God appointed this casting out of the Jews, that it might be an occasion to call the Gentiles: and again might turn this calling of the Gentiles, to be an occasion to restore the Jews, to wit, that they being inflamed and provoked by emulation of the Gentiles, might themselves at length embrace the Gospel. And hereby we may learn, that the severity of God serveth as well for the setting forth of his glory as his mercy doth, and also that God prepares himself a way to mercy, by his severity, so that we ought not rashly to despair of any man, nor proudly triumph over other men, but rather provoke them to an holy emulation, that God may be glorified in them also. 11:12 1 By riches he meaneth the knowledge of the Gospel to ever­ lasting life: and by the world, all nations dispersed throughout the whole world. 2 Of the Jews, when the whole nation without exception shall come to Christ. 11:13 1 He witnesseth by his own example, that he goeth before all others in this behalf. 2 I make noble and famous.

1155 romans 11:28

office, 14 To try if by any means I might provoke them of my flesh to follow them, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving be, 1but life from the dead? 16 1For if the 2firstfruits be holy, so is the whole lump: and if the 3root be holy, so are the branches. 17 e,1And though some of the branches be broken off, and thou being a wild Olive tree, wast grafted in 2for them, and made 3partaker of the root and fatness of the Olive tree: 18 1Boast not thyself against the branches: and if thou boast thyself, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches are broken off, that I might be grafted in. 20 Well: through unbelief they are broken off, and thou standest by faith: be not high-minded, but 1fear. 21 For if God spared not the 1natural branches, take heed, lest he also spare not thee.

22 1Behold therefore the 2bountifulness, and severity of God: toward them which have fallen, severity: but toward thee, bountifulness, if thou continue in his 3bountifulness: or else thou shalt also be cut off. 23 1And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. 24 For if thou wast cut out of the Olive tree, which was wild by 1nature, and was grafted contrary to nature in a 2right Olive tree, how much more shall they that are by nature, be grafted in their own Olive tree? 25 1For I would not, brethren, that ye should be ignorant of this secret (lest ye should be arrogant in 2yourselves) that partly obstinacy is come to Israel, until the fullness of the Gentiles be 3come in. 26 And so all Israel shall be saved, as it is written, fThe deliverer shall come out of Zion, and shall turn away the ungodliness from Jacob. 27 And this is my covenant to them, gWhen I shall take away their sins. 28 1As concerning the 2Gospel, they are enemies for your sakes: but as touching the 3election, they

e Jer. 11:6

f Isa. 59:20

g Isa. 27:9

11:15 1 It shall come to pass that when the Jews come to the Gos­ pel, the world shall as it were come quicken again, and rise up from death to life. 11:16 1 The nation of the Jews being considered in their stock and root, that is, in Abraham, is holy, although that many of the branches be cut off. Therefore in judging of our brethren, we must not stick in their unworthiness, to think that they are at once all cast off, but we ought to consider the root of the Covenant, and rather go back to their ancestors which were faithful, that we may know that the bless­ ing of the Covenant resteth in some of their posterity, as we also find proof hereof in ourselves. 2 He alludeth to the firstfruits of the loaves by the offering whereof all the whole crop of corn was sanctified, and they might vie the rest of the year following with good conscience. 3 Abraham. 11:17 1 There is no cause why the Gentiles which have obtained mercy, should triumph over the Jews which condemn the grace of God, seeing they are grafted into the Jews' ancestors. But let them rather take heed that that also be not found in them which is worthily condemned in the Jews. And hereof also this general doctrine may be gathered and taken, that we ought to be studious of God's glory, even in respect of our neighbors: so far ought we to be from bragging and glorying, for that, that we are preferred before others by a singular grace. 2 In place of those boughs which are broken off. 3 It is against the common course of husbandry, that the barren juice of the imp is changed with the juice of the good tree. 11:18 1 We may rejoice in the Lord, but so that we despise not the Jews, whom we ought rather to provoke to that good striving with us. 11:20 1 See that thou stand in awe of God modestly and carefully. 11:21 1 He calleth them natural, not because they had any holiness of nature, but because they were born of them, whom the Lord set apart for himself from, other nations, by his league and covenant which he freely made with them. 11:22 1 Seeing the matter itself declareth that election cometh not by inheritance (although the fault be in men, and not in God, why the

blessing of God is not perpetual) we must take good heed, that that be not found in ourselves, which we think blameworthy in others, for the election is sure, but they that are truly elect and ingrafted, are not proud in themselves with contempt of others, but with due reverence to God, and love towards their neighbor, run to the mark which is set before them. 2 The tender and loving heart. 3 In that state which God's bountifulness hath advanced thee unto: and we must mark here, that he speaketh not of the election of every private man, which remaineth steadfast forever, but of the election of the whole nation. 11:23 1 Many are now for a season cut off, that is, are without the root, which in their time shall be grafted in: and again there are a great sort, which after a sort, and touching the outward show, seem to be ingrafted, which notwithstanding through their own fault afterward are cut off and clean cast away: which thing is especially to be considered in nations and peoples, as in the Gentiles and Jews. 11:24 1 Understand nature, not as it was first made, but as it was cor­ rupted in Adam, and so derived from him to his posterity. 2 Into the people of the Jews which God had sanctified of his mere grace: and he speaketh of the whole nation, not of every one part. 11:25 1 The blindness of the Jews is neither so universal that the Lord hath no elect in that nation, neither shall it be continual: for there shall be a time wherein they also (as the Prophets have fore­ warned) shall effectually embrace that which they do now so stub­ bornly for the most part reject and refuse. 2 That ye be not proud within yourselves. 3 Into the Church. 11:28 1 Again, that he may join the Jews and Gentiles together as it were in one body, and especially may teach what duty the Gentiles owe to the Jews, he beateth this into their heads, that the nation of the Jews is not utterly cast off without hope of recovery. 2 Forasmuch as they received it not. 3 In that, that God respecteth not what they deserve, but what he promised to Abraham.

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