the things that are made, even his eternal power and Godhead; so that they are without excuse:

21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

22 Professing themselves to be wise, they became fools,

23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.

24 Wherefore God also gave hem up to uncleanness, through he lusts of their own hearts, to disonour their own bodies between bemselves:

25 Who changed the truth of Jod into a lie, and worshipped and erved the creature more than the Creator, who is blessed for ever. Amen.

26 For this cause God gave them ap unto vile affections: for even their women did change the natural ase into that which is against nature:

27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient:

29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity whisperers,

SO Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents.

31 Without understanding, covenant-breakers, without natural affection, implacable, unmerciful:

32 Who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

CHAPTER II.

THEREFORE thou art inexcus

able, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

Ver. 22. There is no folly so gross as that pretending to seek wisdom, and neglecting the only sources of pure and perfect knowledge. From this parent error springs the innumerable tribe of falsehoods with which boasting philosophers have peopled the world, and which, fostered by pride and sensuality, have in their turn given birth to every species of disgusting vice.

Ver. 1. The apostle, having shewn the general corruption which infects mankind, now proceeds to draw that inference from the statement which it is the main object of this epistle to illustrate. Many, he knew, both Jews and Gentiles, would, in their pride, rise up against his assertion, that the gospel alone could justify; but he also knew that they would defend themselves on the plea of self-righteousness, and on a com. parison between their own conduct

2 But we are sure that the judgment of God is according to truth against them which commit such things.

3 And thinkest thou this, Oman, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

4 Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance?

5 But, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

6 Who will render to every man according to his deeds:

7 To them who, by patient continuance in well-doing, seek for glory, and honour, and immortality, eternal life;

8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile :

10 But glory, honour, and peace, to every man that worketh good; to the Jew first, and also to the Gentile :

11 For there is no respect of persons with God.

12 For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law,

13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.)

16 In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.

17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

and that of others. In answer to this he tells them, that their argu ment is wholly founded in pride and ignorance; that they themselves are partakers in the general corruption, and, however blind they may be to their sins, are not less exposed to the judgment and wrath of God, than those whom they so rashly condemn. As the Jews were chiefly guilty of this sin of trusting to their merits, and, at the same time, breaking the law of God, it is one of that nation whom the apostle may be supposed addressing, when he exclaims, Therefore thou art inereusable, O man. Ver. 10. The Jews, as the originally called and chosen, were to receive the rewards of righteousness first, but not thereby to diminish in the least the glory of those who were afterwards called.-Ver. 17. Saint Paul here begins to shew, that the boasting of the Jews was rendered alto

19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

21 Thou therefore which teachest another, teachest thou not thyself! thou that preachest a man should not steal, dost thou steal?

22 Thou that savest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

24 For the name of God is blasphemed among the Gentiles through you, as it is written.

25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

26 Therefore, if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

28 For he is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh :

29 But he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

CHAPTER III.

WHAT advantage then hath the Jew? or what profit is there of circumcision?

2 Much every way: chiefly, because that unto them were committed the oracles of God,

3 For what if some did not believe? shall their unbelief make the faith of God without effect?

4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be jus tified in thy sayings, and mightest overcome when thou art judged.

5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

6 God forbid: for then how shall God judge the world?

7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

8 And not rather, (as we be slanderously reported, and as some affirm that we say.) Let us do evil, that good may come? whose damnation is just.

gether vain by their numerous sins, which reduced them not only to a level with the Gentiles, but below them, when the Gentiles followed the inward law of conscience.

Ver. 1. The apostle supposes a Jew thus exclaiming, on hearing the conclusion of the preceding passage. In the following dialogue -for such is the form in which Saint Paul proceeds to put his argument -the Jew is represented as contending, that, if the purposes of God were fulfilled by the conduct of the chosen people, or that if he was

9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

10 As it is written, There is none righteous, no, not one:

11 There is none that understandeth, there is none that seeketh after God.

12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

13 Their throat is an open sepulchre with their tongues they have used deceit the poison of asps is under their lips:

14 Whose mouth is full of cursing and bitterness:

15 Their feet are swift to shed blood:

16 Destruction and misery are in their ways;

17 And the way of peace have they not known :

18 There is no fear of God before their eyes.

19 Now we know, that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God.

20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

22 Even the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference:

23 For all have sinned, and come short of the glory of God;

24 Being justified freely by his grace, through the redemption that is in Christ Jesus:

25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of Goil;

26 To declare, I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus.

thereby justfied in his sayings, as the apostle affirms, it might be questioned whether they ought to receive punishment for their errors. -Ver. 10. Psal. xiv. Ver. 19. This was not said in the books of Moses containing the law; but it was said by the inspiration of God, the author of the law. By the word law, also, may be here understood the whole of the Old Testament, which consists throughout of confirmations of the law, and of revelations by which the righteousness at which it pointed was to be fulfilled. Ver. 21. The righteousness without the law, is not a righteousness contrary to the law, for righteousness is eterually the same, and the law sprang from the essential attributes of God: nor is it a righteousness independent of the law, for not one tittle of it was to pass away unfulfilled; but it is, without the law, considered as a medium of justification: for this the Mosaic dispensation could only have become through the perfect obedience of mankind, which, not being accorded, left it without its justifying principle. Faith, on the other hand, owes its justifying

27 Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith.

29 Therefore we conclude, that a man is justified by faith without the deeds of the law.

29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

30 Seeing it is one God which shall justify the circumcision by faith, and uncircumcision through faith.

31 Do we then make void the law through faith? God forbid: yea, we establish the law.

CHAPTER IV.

WHAT shall we then say that Abraham, our father as pertaining to the flesh, hath found?

2 For if Abraham were justined by works, he hath whereof to glory, but not before God.

3 For what saith the scripture ? Abraham believed God, and it was counted unto him for righteousness.

4 Now to him that worketh is the reward not reckoned of grace, but of debt.

5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

8 Blessed is the man to whom the Lord will not impute sin.

9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

11 And he received the sign of circumcision, a seal of the righte ousness of the faith which he had yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised, hat righteousness might be imputed to them also:

power, not to the obedience of man, but to the righteousness of Christ, and the free grace of God; to this power the law can make no addition, and it is, therefore, without the law that justification takes place, and the righteousness of God made apparent in the sinner's pardon. Ver. 31. Christ, by whose righteousness the believer is made righteous, paid the full penalty attached to the broken law, and by all he does for his disciples, places them in the situation of a people fulfilling the law.

Ver. 1. The example of Abraham fully illustrates the doctrine of justification by faith; and as it was the boast and glory of the Jews to be descended from him according to the flesh, the apostle's argument could not fail of carrying conviction to the soul of a devout and unprejudiced Israelite. The reader should study with great attention the history of the patriarch in the book of Genesis, and remark how the promises were made him by God on account of his great faith. -Ver. 6. Psal. xxxii. Ver. 11. See Gen. xvii. 10. Circumcision was a seal of the covenant which

12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect.

15 Because the law worketh wrath for where no law is, there is no transgression.

16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all.

17(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were:

18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb :

20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

21 And being fully persuaded, that what he had promised, he was able also to perform.

22 And therefore it was imputed to him for righteousness.

23 Now, it was not written for

God entered into with Abraham on account of his faith; it was not, therefore, because of the circumcision that he was righteous, but because he was righteous through the righteousness of faith that he was circumcised. Nor was it merely his own faith that received the seal and testimony of God's favour. Faith itself was thereby sealed with the seal of righteousness; and, therefore, wherever found, whether among the circumcised or the uncircumised, would justify and save. It was right that the outward sign of the covenant should be received by those to whom it was offered, till the coming of Him whose blood was to perfect the dispensation of righteousness; but it is manifest, that the absence of this outward sign could not destroy the intrinsic excellency of faith, and that the sign itself could not be necessary. when the Spirit of truth and holiness was to seal with his own grace and light the justified by faith. Ver. 14. If the promises are to be obtained through the obedience of man, as a justifying obedience, they may then be claimed as a matter of right, and the grace of God is rendered of no effect; but so little are we capable of gaining the proffered good through a perfect fulfilment of the law, that the law only makes our guilt and wanderings more distinctly visible. Ver. 17. Before him: that is, in the presence of Him. Gen. xvii. 5.- Ver. 18. Gen. xv. 5.

THEREFORE, being justified by faith, we have peace with God, through our Lord Jesus Christ:

2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

3 And not only so, but we glory in tribulations also: kuowing that tribulation worketh patience;

4 And patience, experience; and experience, hope:

5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.

6 For when we were yet without strength, in due time Christ died for the ungodly.

7 For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die.

8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

9 Much more then, being now justified by his blood, we shall be saved from wrath through him.

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 And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement.

12 Wherefore, as by one man sin entered into the world, and death. by sin; and death passed upon all men, for that all have sinned:

13 (For until the law sin was in the world: but sin is not imputed when there is no law.

14 Nevertheless death reigned from Adam to Moses, even over

Ver. 1. The reader cannot too seriously meditate on this chapter; it contains a clear and distinct statement of all the most important doctrines of evangelical religion. Justification assured to us by faith, and sanctification as the result of justification, form the two pillars of the Christian's hope and confidence. Faith only can render us just in the sight of God, but if we have the pure and living faith which justifies, we must have the grace which sanctifies, for this is promised to faith, and if we have this grace, we inust become holy we must obey the divine law both in spirit and truth, for to be holy is to obey God, and submit our inclinations and our will to his. It is thus that the doctrines of the gospel hang together, and shew that there can be no justifying faith where there is not holiness of heart and life. Ver. 12. Gen. iii. 6. Ver. 13. There appears to be two senses attached to the word "law" in this passage in the former part of the sentence it seems to signify the law established by Moses: in the latter, the law implanted in the conscience. but broken through inbred sin, the existence and penalties of which, the apostle intimates, were shewn

them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to

come.

15 But not as the offence, so also is the free gift. For if through the offence of one many be dead; much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

16 And not as it was by one that sinned, so is the gift: for the judg ment was by one to condemnation, but the free gift is of many offences unto justification.

17 For if by one man's offence death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ :)

18 Therefore, as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of ore the free gift came upon all men unto justification of life.

19 For as by one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous.

20 Moreover, the law entered, that the offence might abound: but where sin abounded, grace did much more abound:

21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord.

CHAPTER VI.

WHAT shall we say then? Shall we continue in sin, that grace may abound?

2 God forbid. How shall we, that are dead to sin, live any longer therein ?

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

4 Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin.

8 Now, if we be dead with Christ, we believe that we shall also live with him:

by the ravages of death. Ver. 14.

Cor. xv. 21-45.-Ver. 20. That the offence might abound; that is, not that sin might be increased, but that it might be made more and more manifest, and so leave the world without excuse on the plea of freedom to commit iniquity.

Ver. 1. The apostle here explains the application of the doctrine of justification to all the purposes of the most perfect practical holiness, and guards his readers against the fatal error of supposing that they can enjoy divine grace, and continue to sin in safety. Faith, if it really exists and operates in our hearts, makes us one with Christ, and participators in his holiness, and how can they who are united with the holiest of beings indulge

9 Knowing that Christ, being raised from the dead, dieth no more: death hath no more dominion over him.

10 For in that he died, he died unto sin once: but in that be liveth, he liveth unto God.

11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof:

13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members at instruments of righteousuess unto God.

11 For sin shall not have dominion over you for ye are not under the law, but under grace.

15 What then? shall we sin, because we are not under the law, but under grace? God forbid.

16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey: whether of sin unto death, or of obedience unto righteousness?

17 But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you.

18 Being then made free from sin, ye became the servants of righteousness.

19 speak after the manner of men, because of the infirmity of your flesh for as ye have yielded your members servants to uncleanness, and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

20 For when ye were the servants of sin, ye were free from righteous

ness.

21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

22 But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

23 For the wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord.

CHAPTER VII.

KNOW ye not, brethren, (for I

speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?

2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.

in sin or folly ? Ver. 17. The apostle does not thank God because those whom he addressed had sinned, but because having been sinners they were no longer so. Ver. 19. After the manner of men that is, employing comparisons in order to render the spiritual mystery more easy to be comprehended. Ver. 20. Free from righteousness: this freedom was the greatest evil they could endure : it was a freedom conferred by sin and death.

Ver. 1. Having stated the doctrine of justification by faith, and guarded his readers from the danger of misinterpreting this fundamental principle of the gospel, St Paul now proceeds to shew that the Mosaic law and dispensation are no

9 So then if, while her husband Eveth, she be married to another man, she shall be called an adulteress but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the

oldness of the letter.

7 What shall we say then? Is the Jaw sin? God forbid. Nay, I had not known sin but by the law for I had not known lust, except the law had said, Thou shalt not covet.

S But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. without the law sin was dead.

For

9 For I was alive without the law Once; but when the commandment came, sin revived, and I died.

10 And the commandment, which was ordained to life, I found to be unto death.

11 For sin, taking occasion by the commandment, deceived me, and by it slew me.

12 Wherefore the law is holy, and the commandment holy, and just, and good.

13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

14 For we know that the law is spiritual; but I am carnal, sold under sin.

15 For that which I do I allow not for what I would, that do I not; but what I hate, that do I.

16 If then I do that which I would not, I consent unto the law that it is good.

17 Now then, it is no more I that do it, but sin that dwelleth in me.

18 For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

19 For the good that I would I do not but the evil which I would not, that I do.

20 Now, if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

longer to be considered as binding, every preceding dispensation being comprehended and completed in the law of righteousness established by faith. Ver. 7. This explains what was before stated respecting sin abounding through the law: the divine commandments were a rule laid to the crooked line of man's evil courses, and such was the iniquity of his heart, that the very prohibition of his Maker induced him to pursue the objects which it was unlawful for him to enjoy.Ver. 9. Alive without the law. This refers to the condition of the Israelites as a people before the giving of the Mosaic law, and their being alive without it means that they were not then subject to the

25 I thank God, through Jesus Christ our Lord. So then with the mind I myself serve the law of God, but with the flesh the law of sin.

CHAPTER VIII.

THERE is therefore now no

condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

2 For the law of the Spirit of life in Christ Jesus hath made ine free from the law of sin and death.

3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh;

4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

6 For to be carnally minded is death; but to be spiritually minded is life and peace:

7 Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.

8 So then they that are in the flesh cannot please God.

9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his.

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteous

ness.

11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

14 For as many as are led by the Spirit of God, they are the sons of God.

Ver. 1. This is the glorious conclusion the grand inference- the sum and substance of the doctrine of grace, in all its bearings and tendencies. Condemnation is done away with through Christ; and sin is crucified, and its power destroyed,

18 For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope;

21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

22 For we know that the whole creation groaneth and travaileth in pain together until now:

23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

25 But if we hope for that we see not, then do we with patience wait for it.

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren.

30 Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.

31 What shall we then say to

in Christ.-Ver. 14. It is by this test the Christian must continually try his pretensions to holiness and salvation. If he be not led by the Spirit of God, he is not a child of God. Ver. 16. Another test for the conscience. Ver. 20. The creature: that is, human nature, which was made subject to vanity. that is to weakness and death, by the dominion of sin, from which, with the whole creation, it will at length be delivered when the hour cometh for the manifestation of the sons of God. Ver. 24. By hope: that is, in hope.-Ver. 26. The deep and earnest prayers which the believer puts up for deliverance from the power and danger of sin, are the voice of the Holy Spirit speaking in his soul, and strengthening it in its holy aspirations.

these things? If God be for us, who can be against us?

32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

33 Who shall lay any thing to the charge of God's elect? It is God that justifieth;

34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

36 (As it is written, For thy sake we are killed all the day long; we accounted as sheep for the slaughter.)

are

37 Nay, in all these things we are more than conquerors, through him that loved us.

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.

CHAPTER IX.

ISAY the truth in Christ, I lie

not, my conscience also bearing me witness in the Holy Ghost,

2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh :

4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

5 Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen.

6 Not as though the word of God hath taken none effect. For they are not all Israel which are of Israel:

Ver. 1. In this chapter, the apostle replies to the arguments which the Jews were likely to bring forward on the subject of their own election, and exclusive right to the promises of God. He begins by assuring them, that he speaks not from any want of affection to his brethren, for that he would endure for their sakes to be accursed, that is, to bear their punishment, if by his punishment their reconciliation could be effected.-Ver. 6. The scope of the following passage is, that the promises of God which the Jews insisted must be fulfilled in their favour, were not in reality given to them as the natural de scendants of Abraham, but belonged to that true and spiritual Israel who are the seed of Abraham by partaking in the righteousness of his faith. This is proved by the election of Isaac, and also by that of Jacob, when the children according to the flesh were passed over. To this election answers the calling of the Gentiles, and the rejection of the reprobate Jews. As, before, the choice was not made after the flesh, but according to the free grace of God, so is it now made. The Jews are left to their hardness and impenitence- the Gentiles are called to salvation; and to those who

7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called;

8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for

the seed.

9 For this is the word of promise, At this time will I come, and Sara shall have a sol.

10 And not only this, but when Rebecca also had conceived by one, even by our father Isaac,

11(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth,)

12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated. 14 What shall we say then? Is there unrighteousness with God? God forbid.

15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

19 Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his will?

20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus ?

21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction;

23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

26 And it shall come to pass, that in the place where it was said unto

should venture to accuse God of injustice in this proceeding, the answer is, Shall the thing formed say to him that formed it, why hast thou made me thus ?" The apostle does not here speak of the positive salvation, or final rejectiou, of nations or individuals, but of their being called to partake in the glory of particular dispensations. He was arguing with the Jews on their election; and as they owed that privilege solely to the favour of God, the principle is thereby established, that whosoever he chooses to call will be raised at once to an equality with those who first enjoyed that advantage.-Ver. 25. Hosea,

them, Ye are not my people; there shall they be called the children of the living God.

27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

28 For he will finish the work, and cut it short in righteousness; because a short work will the Lord make upon the earth.

29 And as Esaias said before, Except the Lord of sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righte ousness which is of faith;

31 But Israel, which followed after the law of righteousness, hath not attained to the law of righte

BRETHREN, my heart's desire and prayer to God for Israel is, that they might be saved.

2 For I bear them record, that they have a zeal of God, but not according to knowledge.

3 For they, being ignorant of God's righteousness, and going about to establish their own righte ousness, have not submitted themselves unto the righteousness of God.

4 For Christ is the end of the law for righteousness to every one that believeth.

5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above;)

7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)

8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith which we preach;

9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

11 For the scripture salth, Whosoever believeth on him shall not be ashamed.

12 For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him.

13 For whosoever shall call upon

ii. 23. Ver. 26. Hosea, i. 10.Ver. 27. Isaiah, x. 22.-Ver. 29. Isaiah, i. 10; xiii. 19. Ver. 33. Isaiah, viii. 14; xxviii. 16.

Ver. 5. Levit. xviii. 5; Ezek. xx. 11.-Ver. 6. Deut. xxx. 12.Ver. 8. Deut. xxx. 14.-Ver. 11. Isaiah, xxviii. 16; xlix. 23; Jerem. xvil 7-Ver. 13. Joel, ii. 32.- Ver.