Manichees, too much altogether undervalued and condemned it, as an expert general surrounded on all sides by his enemies strikes down first one, and then the other, so does the holy apostle break in pieces, by divine grace, the band of the heretics, and all the array of the Jews. For how does he conduct the argument? By neither elevating the law too high, because of the extravagance of the Jews, nor giving any occasion for reproach to the profane heretics, but demonstrating that it taught all that was needful, and brought in the doctrine of justification, although incompetent to convey justification itself, by reason of the infirmity of those under it; and showing that faith brings to effect the design of the law, and what it fain would do, but cannot, it perfects through the grace of the thrice holy Spirit. By all which we learn, how continually regardful of mankind is God our Creator, in that not only did he implant in our nature the power of discriminating between good and evil, but also by the very works of his creation led such as were willing to piety and holiness, for although all were not thus willing to see the truth, they who were had full enjoyment of it, as they desired.

He next further instructs us, that the God of all turned not to this plan of our salvation, as though in a change of council from any of his former designs, but as having long ago foretold it in the ancient prophets; he sets forth the cause of the rejection of the Jews; and admonishes the believing Gentiles not to boast over them; exhorting them to lead the way in the gospel. With these doctrinal lessons he joins recommendations to practical virtue, at once displaying the truth, and reforming the morals. Such then is the general argument of the epistle, all the particulars in which the interpretation of the separate passages will now clearly make known to us.

CHAPTER I.

1. Paul, a servant of Jesus Christ, called an Apostle. Governors and generals superscribe their letters with the designations of their respective dignities, priding themselves thereon, and puffed up in fancied greatness by each fresh title of honour; the holy apostle is content to call himself "one born out of due time," and "the chief of sinners," and to pronounce himself" unworthy the apostleship;" while yet, for the benefit of such as should receive his epistles, he prefixes to them the appellations which by grace he had obtained, that so, by seeing the honours belonging to the writer, they might the more readily and zealously welcome them. And he begins by Paul, not as having been so named of old by his parents, but as preferred to it after his call, as was Simon to that of Peter, and the sons of Zebedee to those of Sons of Thunder, Jacob to that of Israel, and Abram to that of Abraham. Next, servant of Jesus Christ, whom infidels reviled as dead and crucified, and a mere carpenter's son, and yet whose service the apostle notwithstanding chose above any sovereignty.

Then he speaks of himself as called, alluding to his divine call, and

An abortion. 1 Cor. xv. 8. "Wishing to call himself meaner than all men, leaving those perfected in the womb of their mother, who afterwards are born according to the common custom of nature, he likens himself to an abortive embryo, which is not numbered in the list of men." Theod. in loco.

adds the name an apostle, teaching us that this also he had gained. For since our Lord gave this designation to the twelve, so the holy apostle here also places it, not as in a presumptuous self-assumption thereof, but as having had it bestowed upon him by his Master himself. "For depart," said he unto him, "because I will send thee far hence unto the Gentiles," (Acts xxii. 21;) and this he further proves by what follows, namely, separated unto the gospel of God. I am not self-elected, exclaims he, but have been entrusted with the ministry of the word by God himself. Now it was the Father, and the Son, and the Holy Ghost, who thus set him apart; for that the Father did so, he himself declares in his Epistle to the Galatians (i. 15, 16). "It pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach him among the heathen ;" and that, again, the onlybegotten Son did this likewise, is evident where the apostle tells us in the Acts (xxiii. 21) how the Lord was seen of him in the temple, commanding him to hasten and go out, because the Jews would not receive his preaching, adding, "Depart, for I will send thee far hence unto the Gentiles."

And the very same thing he said to Ananias, when he was hesitating and drawing back, (Acts ix. 15;) "Go thy way, for this man is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel." And so St. Luke also tells us, (xiii. 2,) that " as the prophets were ministering unto the Lord, and fasting, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them." Evident therefore from hence is the equality of the Trinity. And so also the gospel he now speaks of as the gospel of God, and a little onward as the gospel of the Son, saying, "for God is my witness, whom I serve with my spirit in the gospel of his Son." This I have not noted on idly, or to no purpose, but in order to point out how indifferently the teachers of the truth mention the same things, sometimes as those of the Father, and sometimes as those of the Son.

The doctrines also preached he designates as the gospel, because they promise the supply of so many blessings, announcing reconciliation with God, the overthrow of the devil, forgiveness of sins, conquest over death, the resurrection of the deceased, eternal life, and the kingdom of heaven. Having then thus stated that he had been separated to the gospel of God, the holy apostle next proceeds immediately to prove in the first place its antiquity, lest any should be foolish enough to except against it as a novelty, and so reject it; and says, 2. Which he has promised afore by his prophets in the holy Scriptures, for the Old Testament is full of predictions concerning the Lord. Nor does he call them holy for no reason, but firstly to show that he acknowledged their inspiration; secondly, as excluding all other writings, for the inspired book alone contains all things we can need. And he adds the nature of the promise,— 3. Concerning his Son, which was made of the seed of David, according to the flesh. By all the prophets, says he, God has prophesied of the things relating to his Son, who, in his nature begotten of him before all eternity, yet made himself the son of David, inasmuch as he took his human nature of the seed of David. Having then thus mentioned David, it was necessary that he should subjoin, according to the flesh, lest he should be considered as by nature the son of David, and by grace only

the Son of God; for the addition, according to the flesh, indicates thatas to his divinity he is in truth the Son of God the Father. For indeed this phrase we can never find applied to those who simply are such as they appear; as St. Matthew the evangelist witnesses, when saying, Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judah, and so going through the whole genealogy in order, he never yet uses this expression, according to the flesh, seeing that it suited not them which were mere men; and so then the divine incarnate Word of God being not only man, but God also from eternity, the apostle, having mentioned David, necessarily adds according to the flesh, clearly to teach us how he was indeed the Son of God, and how yet made to be of David; 4. And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead of Jesus Christ our Lord.

Before his cross and passion, not only to the other Jews, but even to the apostles themselves, our Lord Christ did not seem to be God; for they were misled by his perfect humanity, when they saw him eating and drinking, and sleeping, and becoming fatigued; nor could even his miracles bring them to this conviction; and thus, for instance, when they beheld the miracle at the sea of Tiberias (Matt. viii. 27,) they cried out, "What manner of man is this, that even the winds and the sea obey him!" In full accordance with which, our Lord said unto them, (John xvi. 12,) “I have many things to say unto you, but ye cannot bear them yet. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth ;" and again, (Luke xxiv. 49,) "Tarry ye here in this city, until ye shall be endued with power from on high, the Holy Ghost coming upon you."

Before his passion, then, such were the ideas they entertained of him; but after his resurrection and ascension to heaven, and the illumination of the thrice holy Spirit, and the various miracles which by the invocation of his sacred name they performed, all the faithful knew that he is God, and the only-begotten Son of God. This then the holy apostle teaches here, that he, who according to the flesh was designated as the son of David, was proved and set forth as the Son of God, in the power exercised by the thrice holy Spirit, after the resurrection from the dead of the same our Lord Jesus Christ; 5. By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name. For he himself sent us forth as teachers, committing to us the salvation of all nations, and giving grace suitable to that preaching, that they who hear it may hearken unto us, and believe the word. 6. Among whom are ye also called of Jesus Christ. Of which nations, whose husbandry is thus entrusted to me, ye are part; for think not that I am appropriating what belongs to another, or seizing on fields allotted to some one else, for the Lord hath constituted me the minister of all the Gentiles; 7. To all that are beloved of God in Rome, called saints.

He at the same time honours them with such high and divine appellations, and represses every rising of arrogance. For, in the first place, instead of making any distinction between them as the masters of the world, and the other nations, he joins them with them; and, secondly, he writes to all, without respect of persons, addressing together, servants, beggars, and working-people; the wealthy, and the powerful; for that there were some of the latter who believed, he shows in the Epistle to

the Philippians, (iv. 22,) saying, "They that are of Caesar's household salute you." It is evident, indeed, that he writes not to the unbelieving, but to those already converted, wherefore he calls them both called, and saints, exalting them with such spiritual appellations, and inflaming thereby their love towards their great Benefactor. Grace be unto you,

and peace from God our Father, and the Lord Jesus Christ.

Thus then he completes the introduction to his letter, "Paul, a servant of Jesus Christ, to all that in Rome are beloved of God, called saints; grace be unto you, and peace, from God our Father, and the Lord Jesus Christ;" the rest which intervenes he threw in between, in order to mark whose messenger he had been constituted, and what were the tidings wherewith he had been entrusted, and to whom he had been commissioned to bring them. And he invokes on them first God's grace, because by this it was that believers obtained salvation; and next peace, by which he indicates the full establishment of virtue, since he alone has peace with God who has embraced an evangelical course, seeking ever to serve him in all things. And of these gifts he shows that not the Father only, but the Son also is the giver, in saying, from God our Father, and the Lord Jesus Christ; by which expression he plainly teaches the equality of the Father and the Son. 8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

The apostle speaks not thus to flatter them, but in strict truth. For it was impossible that what happened at Rome should not be known throughout all the world; since there anciently the Roman emperors had their palaces, and from thence the monarchs proceeded, and the collectors of tribute throughout the different cities, and there resorted all who sought the favour of royalty, by all of whom it was spread abroad, that Rome had received the doctrine of Christ; which was of the greatest benefit to those who heard it, on which account the holy apostle returns thanks to God for the same.

(To be continued.)

MISSAL, BREVIARY, &c.

TO THE EDITOR OF THE CHRISTIAN REMEMBRANCER.

SIR,-If any one of your correspondents, who is competent to the task, would furnish us, in a few consecutive numbers of your publication, with a short account of the Missal, Ritual, Breviary, Pontificale, &c. of the Roman-catholic Church, he would render a service to every member of our Church. I believe there are very many of our Clergy, who have never had the opportunity of seeing, or at least examining, any of the Roman-catholic service books, or of witnessing the celebration of their mass; and many, therefore, who are ignorant of the portions of our own services to be found in theirs.

Some few years back, an honourable member of the House of Commons gravely asserted in his place, that the Roman Catholics had nothing of so intolerant a character in their services, as our Athanasian Creed. No correction of this statement was, I believe, given at the time; perhaps no member was competent to give it. And I have myself

frequently met with Clergymen, who could not say whether this creed was, or was not, to be found in any of their books. So likewise of the Te Deum. I think, therefore, a short account of these books, as to their history and contents, would be very acceptable to many of the Clergy, who have not the means of making the examination for themselves.

Shepherd, in his "Elucidation of the Common Prayer," in a note (which, I believe, is copied into Bp. Mant's Prayer Book) corrects the error into which many fall, of confounding the Breviary with the Missal, &c.; and this note, I believe, constitutes all the knowledge possessed by many persons of those books.

I am,

&c.

A COUNTRY CLERGYMAN.

BURIAL SERVICE.

TO THE EDITOR OF THE CHRISTIAN REMEMBRANCER.

SIR,-Will you, or some of your correspondents, be kind enough to answer the two following questions?

Is it the imperative duty of a Clergyman to read the Burial Service over a person who has committed suicide, the verdict being temporary insanity?

Is it the imperative duty of a Clergyman to read the Burial Service over a person who has committed suicide, the verdict declaring him to be sane?

My opinion is, that a Clergyman is not only not bound to bury the corpse in either case, but that he commits a great breach of duty in giving christian burial; both because there are many parts of the service that he cannot conscientiously read, and especially because the Rubric expressly and definitely states, that the office is "not to be used for any that die unbaptized, or excommunicate, or have laid violent hands upon themselves."

London, Oct. 30, 1838.

I am, Sir, your obedient Servant,

E. T.*

REGENERATION IN BAPTISM.

TO THE EDITOR OF THE CHRISTIAN REMEMBRANCER.

SIR,-It appears to me perfectly evident that the whole controversy with regard to regeneration in baptism, arises from the parties who appear to take opposite views on the subject taking the word " regeneration" in two different senses. If by regeneration we mean, formal initiation and admittance into the Church, a figurative birth from the

Another correspondent, "Q." expresses the difficulty he felt in reconciling his sense of propriety with the reading of the service over a man killed in a drunken broil, for whose decease he could not "give hearty thanks to Almighty God." We wish our friend the "Archdeacon of the Old School," would give his view of the

case.