which they are infallibly, and without all poffibility of mif carrying, brought to repent and believe: as on the contrary, that others, viz. thofe who are predeftinated to death, must remain in impenitency and unbelief, and confequently be at laft rejected by God, and perish everlastingly. The other opinion is, that the point the Apostle aims at is, partly the preventing, partly the fatisfying objections which he knew the Jews either had made, or probably might make, against that doctrine of Juftification by Faith, without the works of the law, which he had afferted hitherto. That this, and not the other, is the genuine fcope of the Apostle, will be fufficiently evidenced by thefe confiderations. Firft, The doctrine of fuch a Predeflination, as the former opinion contendeth for, hath nothing in it to convince the Jews of any rebellion against God, in rejecting the doctrine, of Juftification by Faith in Chrift. For, that fome are elected by God, others reprobated, no ways proveth, either that they who embrace the doctrine of Juftification by Faith, are elected; or that they who depend upon the Law for Juftifica tion, are reprobated by him, or rebel against him. Now it is clear, that Paul, both in this and the two following chapters, labours to convince the Jews of their obftinacy against God, in rejecting his counsel concerning their Juftification by Faith, and that this obftinacy of theirs was the cause of their being caft out of the favour of God. Nay, 2. Such a doctrine of Election and Reprobation, is fo far from having any thing in it whereby the Jews fhould be convinced of difobedience against God, by rejecting the gospel, that it hath rather a tendency to ftrengthen their hand under this their rejection, and to harden them in their rebellion yet more. For might not they argue, that they, who continued in the Law and Ordinances of God given unto their forefathers, and who fought for righteousness by the obfervation of them, were the Eleft of God: and on the contrary, that himself, and fuch of their nation, who apoftatized from the Religion of their forefathers, were the perfons reprobated by God? God? Therefore certainly the afferting of this doctrine was no part of the Apostle's intention in this chapter. But, 3. For a perfon who is an enemy to the gofpel, to hear it proved, that God himself did preach the gospel, and that in fuch difcoveries of himself as this perfon acknowledgeth, is a means of the greatest efficacy that can be imagined to work a perfect reconciliation between fuch a man's judgment, and the gofpel. Now this is the Apostle's scope in the chapter before us, to demonftrate to the gainfaying Jews, that the very doctrine of Juftification, which they fo defperately oppofed, was anciently preached to their forefathers by God himself; and this in feveral paffages of those very Scriptures which themfelves granted to be of divine authority. 4. Evident it is, that a great part of the chapter, and particularly that part of it wherein the faid doctrine of a perfonal Election and Reprobation from eternity, is supposed to be handled, is spent in giving fatisfaction to two main objections. The former, if your doctrine of Juftification by Faith be true, God and his word muft needs be false; because God hath appointed not faith in Chrift, but the works of the law, to be the condition of Juftification, and hath named Abraham's feed for his fons and heirs, and not the Gentiles, as your doctrine would imply. This objection he infinuates in a way of anticipation, ver. 6. Not as though the word of God hath taken no effect: q. d. though I teach Juftification by Faith, and deny it to be by the works of the law; yea, though I exclude the greatest part of you Jews who are Abraham's feed, from being the fons of God, and entitle the Gentiles to this privilege, yet do I not hereby make the word of God of no effect, as you vainly fuppofe. The other great objection was this, that fuch a doctrine makes God unrighteous, or unjust. This he infinuates ver. 14. What shall we fay then? is there unrighteoufnefs with God? Doth any fuch thing follow from that doctrine which I affert concerning Juftification by Faith, and not by the works of the law, viz. that God should be unjuft? God forbid: I 2 forbid; meaning, that his doctrine was far from being accef fary to any fuch confequence. 5. The Apostle himself, towards the end of the chapter, briefly recollecting what he had argued in the former part of it, plainly enough declareth, that he had had nothing at all to do with fuch an Election and Reprobation of men from eternity; but that his business had been to evince Juftification by Faith, and that it was no ways contrary to the word of God, that the Gentiles believing fhould be justified; or that the Jews, feeking to be juftified by the law, fhould be condemned. What fhall we fay then? What may we conclude from what hath been faid? That the Gentiles which followed not after righteousness, have attained to righteousness, even the righteoufnefs which is of faith. But Ifrael, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they fought it not by faith, but as it were by the works of the law. Here is nothing of any affinity with an Election or Reprobation of men from eternity; but a plain affertion of the juftification of those who believe, though Gentiles, and of the non-juftification of the Jews, because they believed not. Therefore the intent of these was not to establish the doctrine of a peremptory and abfolute Election and Reprobation of men from eternity; but to confirm that great doctrine of Juftification by Faith. I fay the truth in Chrift, I lie not, my confcience alfo bearing me witness in the Holy Ghoft, That I have great heaviness and continual forrow in my heart. For I could wish that myfelf were accurfed from Chrift, for my brethren, my kinfmen according to the flesh; Who are Ifraelites, to whom, &c.Ver. 1, 2, 3, 4. THE HE Chapter may be divided into two parts; the former confifting of the five first verses; the latter, reaching to the end of the chapter. In the firft, the Apoftle in a moft folemn folemn manner profeffeth his affection to his countrymen, the Jews, together with a high efleem of them, in relpect of their privileges. In the fecond part, he maintains his doctrine of Juftification, against all objections. I fay the truth in Chrift, I lie not, my confcience, &c. The Apostle well knowing how indisposed the hearts of his countrymen were, to take the impreffion of what he was now about to speak, viz. that he had great heaviness, and continual forroun in his heart, for that mifery, which he faw coming upon them, to force a way for the belief of these things, he useth the strongest affeveration, I fay the truth in Chrift, &c. As if he should say, let no man fufpect me for a liar, or diffembler in what I am about to fay, for I fpeak as in the presence of my great Lord and Master. Yea, I have the teftimony of mine own confcience, for the truth of what I fpeak, and this avouched by the Holy Ghoft himself. I lie not.] That which he had in the former clause expressed in the affirmative, I speak the truth in Chrift, in this he em phatically confirmeth in the negative, according to the propriety of the Hebrew tongue, wherein that which is expreffed with much earneftnefs in the fpeaker, aud as matter worthy special obfervation by the hearer, is wont to be delivered both negatively and affirmatively. Nor is he fatisfied with both thefe, but draweth out his foul yet further, faying, My confiience also bearing me witness in the Holy Ghoft.] q. d. When I affirm, that I speak the truth in Chrift, and lie not, I do not fpeak out of any fudden, or inconfiderate motion; but my conscience beareth me witness, in, or through the Holy Ghoft: i. e. through the motion, and fuggeftion of the Holy Ghoft. That I have great heaviness, and continual forrow in my. heart.-Ver. 2.] That which the Apoftle defired to procure belief unto, by all that folemnity of attellation, which he had expreffed, (ver. 1.) was, that he had great heaviness, and perpetual torment, like that of a woman in travel. For For I could wish that myself were accurfed from Chrift for my brethren, my kinfmen according to the flesh; who are Ifraelites, &c.-Ver. 3.] In thefe words he rendereth an account both of the reality and truth of the deep forrow which he had expreffed, as alfo of the perfons, for whose fake he travelled with fuch forrow and heaviness. These he calls his brethren, his kinfmen according to the flesh, Ifraelites, enumerating feveral prerogatives appropriated to them. By mentioning his near relation to them, as being defcended from the fame Progenitors, and heir of the many privileges; he infinuates, that the greatnefs of his affection to them, may the more cafily be believed by them. But how is the former part of the verfe to be understood? It seems to mean, that he was willing to be looked upon, and in every respect dealt with in the world, as if he were accurfed by Chrift, and fo worthy of all ignominy, punishment, tortures, and deaths, that could be inflicted upon him. Such as were wont to be inflicted upon perfons, who for fome hateful crime, were devoted to utter deftruction. The Greek word is indifferently applied, either to persons, or things; and in Scripture commonly fignifieth fuch in either kind, as are configned, either by God himself, or men, or both, to destruction, in the nature of piacular facrifices. The Apoftle then in wifhing himfelf an Anathema, or accurfed from Chrift for his brethrens' fake, profeffeth himself willing, yea, defirous, to lie under all the ignominy and fhame, whereunto men, devoted to the worst of deftructions for the most enormous crimes, are expofed, yea, and to fuffer the death itself, of fuch accurfed perfons, to procure deliverance for them, from that most heavy curse, of an eternal feparation from God, which he certainly knew hung over their heads, for their obftinate refufal of the Gospel. For my brethren, my kinfmen according to the flesh, who are Ifraelites. Brethren, not only as defcended from the fame common root of mankind, in which fense all men were his brethren, |