he did cap. 1. v. 5. That they are all under sin That is that they are all under the guilt of sin and so subject to damnation see ver 19. Sin is put here not for sin it self but for guilt which is the necessary consequent or effect of sin per Metonymiam efficientis Ver. 10. As it is written there is none righteous no not one That which the Apostle asserted in the foregoing verse viz. that all both Jews and Gentiles were under sin and that which he had proved by manifest arguments in the two former chapters he proves here by Scripture and that especially against the Jews and for the Jews sake because they flattered themselves with an opinion of their own righteousness and he does it by Scripture that he might convince the Jews by that whereof they somuch gloried to wit The Law that is the Word of God which was committed to them v. 2. As it is written c. These Testimonies which the Apostle here produceth are not all taken out of one and the same place of holy Scriptures but some out of one place some out of another yet what is here alledged in this and the two following verses is taken out of the fourteenth Psalm And some because they imagined that the Apostle cited all these Testimonies even to the eighteenth verse out of one place have inserted all these Testimonies into that Psalm as will appear by the Greek and Latin and Arabique and Aethiopique Translations There is none righteous no not one This is taken out of Psal 14. ver 1. But note that the Apostle cites not the very words of the Psalmist but only the Sence The words of the Psalm are these There is none that doth good But the words of the Apostle are these there is none righteous no not one Now if there be none that doth good there is none which is righteous and if he which saith there is none that doth good excepteth none no not one as he doth not except any as it appeareth from ver 3. of that Psalm Then is there none righteous no not one There is none righteous i. e. He is called Righteous here which followeth after vertue or Holiness and gives his mind to it or he is called Righteous here which liveth uprightly according to the Law of God Ver. 11. There is none that understandeth and seeketh after God This is also taken out of the fourteenth Psalm yet not word for word For it is not word for word said there There is none that understandeth and seeketh after God But yet there we read That the Lord looked down from Heaven upon the children of Men to see if there were any that did understand and seek God But they are all saith the Psalmist gone aside they are altogether become filthy c. There is none that understandeth Supple What the will of the Lord is that he may yield obedience thereunto And seeketh after God To seek after God is to seek after his favour by well doing 〈◊〉 after his will to do it Or to seek after God is to regard God and to care for him and his Will For note that to seek in the Hebrew phrase signifieth to regard or care for as well as to seek Ver. 12. They are all gone out of the way That is they are all gone out of the pâ—in of Gods commandments which they should walke in They are altogether become unprofitable The word here rendred unprofitable in the Hebrew signifieth putrified and stinking and it is Metaphorically taken from putrified and stinking meates which are not fit to be eaten and as such meats are putrified and stinking so are wicked men corrupted and even stinking in the nostrils of God And as such meats are not fit for the use of man so these wicked men are not fit for any holy use or fit Instruments of Gods praise or service There is none that doth good i. e. There is none Righteous as the Apostle speaketh Verse 10. It may be asked here of whom the Psalmist speaketh all these words and of whom the fourteenth Psalm from whence these words are taken is to be understood and how the Apostle applies them to his purpose For Answer Many think that the Psalmist speaks of all sâ—â—h men of his time in Generall as were â—ot renewed by the Spirit of God whatsoever they were and that the Apostle may therefore well infer from thence that all men even of his time also were such as they were in the Psalmists time because the same natural corruption was in both and where their corruption as the Tree is alike there their sins as the fruit of that Tree must be alike too until they are born again through faith Others think that the Psalmist speaks only of such people as were at actual enmity with the people of Israel which were the people of God though they cannot determinately say what people they were whether Philistines Midianites Ammonites Moabites or the like and they prove that the fourteenth Psalm is to be understood of such because in the fourth verse of that Psalm God sayes of them that they eat up his people as if they would eat bread And in the fifth verse they are spoken of as men which were against the Generation of the Righteous And verse seventh the Psalmist wishes for the Salvation of Israel to save Israel from these his enemies Others conceive That the Psalmist speaketh here determinately of Absalom and those that took part with him against David his Father And that David made this fourteenth Psalm when he was pursued by Absalom But yet one thing is against this to wit that it is said vers 7. When the Lord bringeth back the Captivity of his people which cannot be said of David and those that fled with him from Absalom and his Conspiritors wherefore to take away this Objection instead of these words When the Lord bringeth back the Captivity of his people they read Cum reduxerit Deus reducem populum suum i. e. When the Lord shall bring back his people again q. d. When the Lord shall bring us back again to Jerusalem which have been fain to flie because of Absalom But whether the words of the Hebrew will bear this Translation let the Learned in that Language judge But now the Question remains how the Apostle can with sound reason bring these Testimonies which he doth out of the fourteenth Psalm according to these two last expositions thereof to prove that all which have not received Christ and his Gospel both Jews and Gentiles are under sin Answ Besides that which hath been said in answer to this Question according to the first exposition given of the fourteenth Psalm which may have place here also for further answer it is said that as many other places of Scripture so doth this Psalm carry a double sence with it one Literal or Historical another Mystical one concerning the enemies of fleshly Israel which were the people of God or
think it not strange my brethren that the sword should be drawn to kill us for this is our portion of old as it is written Psal 44.22 for thy sake O Lord are we which are thy servants and fear thy great Name killed one after another all the day long we are accounted of no oâ—herwise than of sheep appointed to be slain so little esteem is made of our blood 37. Nay in all these things we are more than conquerors through him that loved us 37. But shall any of these things I say separate us from the love which God sheweth us for Christs sake No for even in the midst of these things doth God so continue and shew his love to us as that we are through the effects of his love and by the assistance and aid that he out of his love giveth us not only Conquerors over all these things but more than Conquerors 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come 38. Wherefore I am perswaded that nothing which we can suffer either in our life or at our death no nor whatsoever all the devils of Hell whether they be Angels or Principalities or Powers can lay upon us Nor the afflictions which we suffer at the present nor the afflictions which are threatned against us for the future 39. Nor Height nor depth nor any other creature shall be able to seperate us from the love of God which is in Christ Jesus our Lord. 39. Nor any creature which is in heaven above or any creature which is in earth beneath or any other creature whatsoever if they should all combine themselves against us to afflict us to the utter most shall be able to separate us from the love of God which he sheweth to us for the merits of Christ Jesus our Lord. CHAP. VIII Ver. 1. There is therefore now no condemnation to them which are in Christ Jesus This Conclusion or Corollary is drawn from that which the Apostle taught in the fifth Chapter of this Epistle and especially in the eighth ninth tenth eleventh verses and so forward Not from that which went immediately before in the precedent Chapter For the sixth and seventh Chapter the Apostle spends in answering objections which rose one after another from the latter end of the fifth Chapter hitherto so that they two chapters come between this and the first Chapter as it were by the By. No Condemnation This is part of the happiness of him which is justified by Faith To them which are in Christ Jesus i. e. To them which believe in Christ Jesus and so are made members of his body and inserted into him by saith as Branches into the vine That is to them which are justified by Faith as he speaks Chap. 5. ver 1. Who walk not after the flesh but after the spirit i. e. Which follow not their sensual or carnal appetite and affections in whatsoever they move them to Who walk not after the flesh The flesh is to be taken here for the sensual or carnal appetite and affections And to walk after the flesh is to follow that sensual or carnal appetite and affections and to be carried away with them which way soever they move which cannot be done without sin The Speech is Metaphorical But after the Spirit i. e. But after the motions and inclinations of the Holy Ghost which dwelleth in them as our Apostle speaks 2 Timoth. 1.14 The Apostle addes this who walk not after the Flesh but after the Spirit not as a note of distinction as though there were some in Christ Jesus or some which were justified by faith which did or might walk after the Flesh and others which did or might walk after the Spirit but he adds it as a note of declaration to declare what all those are and ought to be for conversation of life which are in Christ Jesus or which are justified by faith They are such or ought to be such as walk not after the Flesh but after the Spirit And this he adds least that any one when he hears that there is no condemnation to them which are in Christ Jesus should think that now that he is in Christ Jesus he may securely live in sin or live as he listeth and so bring a scandal on Christian Religion Ver. 2. For the Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and of death The Apostle praevents an objection here somewhat like to that objection which he prevented Cap. 7. ver 14. For a weak and faint-hearted Christian might object here and say you require Paul of all that are in Christ Jesus that they would walk not after the Flesh but after the Spirit But I hope that I am in Christ Jesus and yet having been a slave to sin and walked so long as I have done after the Flesh I am afraid that I have been so long a slave to sin and so long walked after the Flesh that I cannot be but as a slave to them still and follow them still for how shall I be freed from following sin or from walking after the Flesh who have been so long as a slave to them This objection I say the Apostle doth here prevent saying For the law of the spirit of life in Christ hath made me free from the Law of sin and of death The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and of death i. e. The power and Efficacy of the Holy Ghost which dwelleth in me through Christ Jesus and which brings those to eternal life which follow it hath made me free from my custome of sin or sining and so by consequence from walking after the flesh as I was wont to walk which whosoever walkes after whethersoever she leades them shall die everlastingly That the Apostle is frequent in raising and answering or preventing objections and useth that as one way of teaching the Truths which he hath to teach I observed before The law of the spirit of life By the Law of the spirit of life is meant here the efficacy of the Holy Ghost which dwelleth in them which are in Christ Jesus For the Holy Ghost is said to dwell in them which are in Christ Jesus by reason of those gifts with which the Holy Ghost endueth them and by which they are also sanctified In Christ Jesus i. e. Which is by Christ Jesus That is which is given to me by and for the merits of Christ Jesus In is put here for By after the Hebrew manner Hath made me free from the Law of sin and of death That is hath enabled me to resist or turn away from following my carnal and sensual appetite or my carnal and sensual affections so that they cannot draw me after them which way soever they will as they were wont to do Note that the Apostle might have said only The Spirit of
in doing and Performing As may be gathered from 2 Corinth chap. 8. verse 10 11. But the Apostle may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only in Relation to the precepts and duties above mentioned but also in Respect to that precept or duty also which he sets down among them viz. He that Rules let him do it with diligence For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be comprehended Not only a desire and ready will to do good to others But also diligence in any thing Saint Hierome interprets these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are rendred by the Vulgar Latine Solicitudine non Pigri thus Not being slow in the works of Piety through the care of the world Fervent in Spirit i. e. Having a fervent affection viz. One towards another In this sence the Apostle calls the great affection which the Corinthians had to him their Fervent mind 2 Corinth 7.7 And Saint Peter wisht them to whom he wrote to have above All things Fervent charity among themselves Where there is a fervent affection toward the Saints or any other men there will not want a Readiness to perform any duty towards them Serving the Lord This the Apostle adds Because the duties aforesaid are such as the Lord requireth of his Servants therefore in performing them we serve the Lord Jesus V. 12. Rejoycing in hope That is Rejoyce ye in hope to wit of that glory which is laid up for you in heaven Note that the Apostle doth use here in these verses many Adjectives and Participles to all or most of which we must adde verbs Substantives and make them as Verbs But some take them in the nature of verbs without any addition of verbs substantives Patient in tribulation i. e. Be ye patient in tribulation to wit by reason of that hope That which worketh patience in tribulation is the hope which we have of eternal glory as a gift of God or reward for our sufferings 2 Cor. 4.17 And therefore the Apostle seemeth to make mention of patience in tribulation here because he made mention of this hope immediately before Continuing instant in prayer The Apostle is very emphatical in that he mentioneth instancie in prayer and then continuance in that Instancie Our infirmity or weakness in suffering tribulations is strengthned by prayer Chap. 8. ver 26. And therefore doth the Apostle seem to adde this here because he spoke of patience in tribulation just before Ver. 13. Distributing to the necessity of the Saints i. e. Distribute ye to the necessity of the Saints that is distribute ye to the Saints that is to the faithful that is to them which are of the Church of Christ if they stand in need out of that which God hath given you And distribute not alike to all but to every one as his necessities are more or less urgent The Apostle said ver 8. He that giveth let him do it with simplicity How cometh he therefore to speak of giving for distributing is giving here again Answ He doth it because there he prescribed only the manner here he commands the thing it self Or he doth it because there he spoke in general of giving to any one whosoever had need here he speaks in particular of distributing to the Saints that is to the faithful Given to Hospitality i. e. Be ye given to Hospitality That is entertain in your houses kindly at your own charges such Saints of God as are strangers among you driven from their own home and persecuted for conscience sake That hospitality which is a part of magnificency and such as the rich shew to the rich is not the hospitality here meant but that hospitality is here meant which is a part of mercy and pitty that hospitality which is shewn to such as are in distress especially for Religion or conscience sake of which our Saviour saith Matth. 25.35 I was a stranger and ye took me not in Ver. 14. Bless them which persecute you i. e. Pray for them which are aâ—y ways your enemies To bless among many significaâ—â—ons which it hath signifieth to pray for but it is a signification in which this word is used onely among holy writers To love and pray for our enemies is our Saviours command to his disciples Matth. 5.44 Bless and curse not i. e. Pray for them and wish well to them which persecute you but never pray against them or wish evil to them out of a desire of rerevenge To curse is to pray against or wish evil to and that by way of some revenge It is never lawful to pray against or to wish evil to any out of a desire or affection of revenge which is that which the Apostle here forbids for that is against charity But yet it is lawful to pray or wish evil to a man for his good as to pray or wish him some temporal scourge that it might bring him home to God And the Prophets and Apostles have cursed and wished evil to their enemies but yet not as they were their own enemies and so not out of a desire of private revenge but as they were the enemies of God and as they saw by the Spirit of prophesie that they were incorrigeable sinners Thus Paul saith 2 Tim. 4.14 Alexander the Copper-Smith did me much harm the Lord reward him according to his works which the Apostle did not pray for out of desire or affection of private revenge but out of zeal of Gods glory and approbation of the revenge of the justice of God which he saw hanging over the head of that incorrigeable sinner And thus may we in a holy zeal curse wicked men to wit in the general upon a supposition of their impiety saying with Paul If any man love not the Lord Jesus let him be accursed 1 Cor. 16.22 But not in particular application unless God reveal their final obstinacy unto us which is not a thing now to be looked for Ver. 15. Rejoyce with them that do rejoyce and weep with them that weep q. d. Look upon that which befals others as though it befel your selves whether it be good or whether it be evil and be you not otherwise affected then if it befel yourselves rejoycing at their good and weeping at their miseries This we ought to do because we are all members of that mystical body whereof Christ Jesus is the head And in the natural body whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it saith our Apostle 1 Cor. 12.26 And as it is in the natural body so should it be in the mystical body of Christ Ver. 16. Be of the same mind one towards another i. e. Be ye of the same affection one towards another q. d. Be ye all of one mind or one affection If they were all os one mind and one affection they would all rejoyce one with another and condole
but because they are ignorant in what true happiness or true blessedness doth consist and embrace a cloud for Juno a shadow for the substance For as the * Aristot Ethic lib. 1. c. 1. Philosopher tels us some place their happiness in riches some in honour some in pleasure some in one thing some in another Yet every one endeavoureth to attein to that in which he hath placed his happiness and abandon that which hindreth him from that which he aims at and makes his summum bonum Wherefore if we did truely believe that our chiefest happiness and our summum bonum did consist in that Glory and immortality which God hath promised and covenanted to give us and that we should attein to it if we walk in that way which he hath prescribed to lead us to it surely we should walke in it Our Saviour tells us that the Kingdome of heaven is like to a treasure hid in a field which when a man had found it he hideth it and for joy thereof goeth and selleth all that he hath and buyeth that field to wit that he might be the Lord and possessor of that treasure which went a long with the possession of that field Mat. 13.44 And he tells us again that the Kingdome of Heaven is like a Merchant-man seeking goodly pearls who when he had found one pearl of good price he went and sold all that he had and bought it Mat. 13.45 46. And what do these parables mean in the issue but that a man when he hath found by a sound faith that his true happiness and real bliss and chiefest good that treasure that precious pearl which he desires is in heaven he will part with all things which may hinder his pursuit and expend and lay out all his strength and might which he hath that he might obtein that treasure that precious pearl But see what I have said more of this Faith on Rom. chap. 2. ver 17. pag. 17 18. FLESH CARNAL By flesh in its prime signification is meant the whole kind of the softer parts of the body as * Fernelius Descript human Corp. Cap. 14. Fernelius tells us And by a Synecdoche it is put sometimes for the whole body it self as Collossians 1.24 where Saint Paul speaking of himself saith who now rejoyce in my sufferings and fill up that which is behind of the afflictions of Christ in my flesh that is in my body It is sometimes also taken by a further Synecdoche for the whole man as Rom. 3.20 By the deeds of the Law shall no flesh i. e. shall no man be justified But there be other significations of this word Flesh which are peculiar to the Scriptures and Pen-men thereof The flesh therefore is sometimes taken for the Vnderstanding of a man which hath been verst only in fleshly that is in earthly things as Rom. 6.16 I speak after the manner of men because of the infirmity of your flesh that is by reason of the weakness and dulness of your understanding in conceiving spiritual things having been verst altogether in fleshly that is earthly things It is sometimes also taken for the Will and the inferiour or irrational appetite together as Rom. 7.18 where the Apostle speaking in the person of a man which is under the Law saith I know that in me that is in my flesh dwelleth no good thing that is I know that there is neither in my sensual appetite nor yet in my Will being depraved with ill habits any good which bears rule and is able to subdue sin which hath dominion there But sometimes again the flesh is taken for the carnal or sensual appetite or affections moving or stirring up to sin or that which cannot be obteined without sin as Rom. 8.13 where it is said If ye live after the flesh ye shall die But by the carnal or sensual appetite or affections or by the flesh we must there understand not only that carnal and sensual appetite or those affections which stir us up or move us to those things wherewith the taste or touch is delighted and which we cannot obtein without sin but we must understand also thereby whatsoever mover or motion there is within us be it what it will be which moveth us or stirreth us up to any sin whatsoever or to any thing whatsoever which we cannot attain to or enjoy without sin as such For when the Apostle gives us an example of the works of the flesh he doth not name only Adultery and Fornication and Vncleanness and Lasciviousness and Drunkenness and Revellings and such like but also Idolatry and Witchcraft and Hatred and Variance and Emulations and Wrath and Strife and Sedition and Heresies Galat. 5. v. 19 20 21. So that there is no sin against any part of the Law which may not be called a work of the flesh And where he reckons up some certain sins though he mentioneth not among them any sin delightful to the touch or to the taste of the body yet he calls them which commit them carnal For whereas there is among you Envying and Strife and Devisions are ye not carnal saith he to the Corinthians 1 Cor. 3.3 And what should he mean by carnal there but men addicted to and prone and apt to follow the motions which move in any kind to sin It is plain therefore that by the name of Flesh the Apostle means all and every inward mover or motion to sin be it or they in what power or fuaclty of the soul or of man whatsoever or to what sin soever it or they move But why he should so call it is not easie to say except we should say that because the flesh is in many places opposed to the spirit as Isaiah 31.3 Their horses are flesh and not spirit and John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit and again John 6.36 It is the spirit that quickeneth the flesh profiteth nothing He calls them flesh because they are opposite to the spirit and its motions and inclinations that is to the spirit of Regeneration or Sanctification which is given us by the Holy Ghost of which spirit he speaks Rom. 8. Galat. 5. and elsewhere TO FOREKNOW To foreknow In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Praescire are words all of them compounded And the Prepositions Fore and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Prae when the Verbs with which they are compounded are spoken of God they denotate some act of God before he did know or love them whom he is said to know or love that is his determination before they were to love them when they were As for the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scire to know it is taken sometimes for to love And the reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ordinarily to know signifies sometimes to love is because there is therein an allusion to the Hebrew word Iaday which signifies both to know and to love
it is revealed I say a Righteousnesse or Justification which is of faith for that you may know that I speak not of any new thing or that I vent a figment of mine own brain it is written Habakkuk 2.4 That the just shall be justified by their faith 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness 18 A man shall not be justified by his works as they teach who are the greatest opposers of righteousnesse or justification by faith for the wrath of God is revealed from heaven both by his word and by the plagues which we see poured down upon sinners against the ungodlinesse and against the unrighteousnesse of all men whether they be Jewes or Gentiles because they hold the known truth which they have both of godlinesse and righteousnesse in ungodlinesse and in unrighteousnesse as in a Prison so that the known truth which they have thereof can no more shew it self nor no more go forth into good or virtuous deeds or actions than a Prisoner can shew himself or go forth which is shut up or imprisoned in a close Prison or Dungeon 19. Because that which may be known of God is manifest in them For God hath shewed it unto them 19. But some man may here object and say That surely the Gentiles do not hold the known truth of godliness and righteousness in ungodliness and unrighteousness for being that they never had the Law given to them as the Jews had they cannot have the true knowledge of godliness and righteousness as the Jews have But to this I answer That the Gentiles though they had not the Law given to them as the Jews had to whom it was given fairly written in Tables of Stone yet they have the true knowledge both of godliness and of righteousness For to speak of Righteousness first which concerns our duty towards our Neighbour the Gentiles have the true knowledge of this because that which God hath appointed by his Law to be done by one neighbour to another is manifest to them for God hath shewed it unto them by that light of Nature which he hath set up in their hearts 20. For the invisible things of him from the creation of the World are clearly seen being understood by the things that are made even his eternal power and God-head so that they are without excuse 20. And as for Godlinesse which concerns our duty towards God They have the true knowledge of this also for those things of God which cannot be seen by our bodily eyes nor perceived by our outward senses to wit his eternal power and God-head by which understand his Providence and Goodness to his Creatures too have been ever since the world was made and are clearly known being understood by the things which are created so that the Gentiles 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 darkned 21. Because that when they knew God to be a powerfull God and a good God ruling by his Providence and providing for his Creatures all things which were necessary and convenient for them they glorified him not neither were thankful to him for his benefits but became vain in their imaginations and had their foolish heart darkned and over-spread with mists of errour 22. Professing themselves to be wise they became fools 22. And though they professed themselves to be wise yet 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 23. For they changed the glorious and incorruptible God whom they should have adored for an Image made like to corruptible man and for birds as the Ibis and for four-footed beasts as Crocodiles Wolves Lions Dogs Cats c. And for creeping things as Serpents Fishes c. And for their Images giving Divine Worship to them 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves 24. Wherefore God did in the way of retaliation to them give them up to uncleanness through the lusts of their own hearts which he restrained not to dishonour their own bodies between themselves 25. Who changed the truth of God into a lie and worshipped and served the Creature more than the Creator who is blessed for ever Amen 25. Because they changed the true God for that which was not God and worshipped and served the creature passing by the Creator so dishonouring him who is blessed for ever though they thus neglect and passe him by And ever may he be blessed Amen 26. For this cause God gave them up unto vile affections for even their women did change their naturall use into that with is against nature 26. For this cause I say God gave them up to vile affections and base lusts to be slaves to them and to obey them and to do whatsoever they tempted them or moved them to For even their women did change the natural use of their bodies into that which is against nature carrying themselves as men in those acts which should tend to Generation 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 27. And likewise also the men leaving the natural use of the woman which is such as husbands have of their wives became Buggerers Ganimedes and Catamites c. and burned in their lust one towards another men with men working that which is most filthy and more than beastly and receiving by hemselves themselves being the Authors and Actors of their own shame and punishment that recompence of their wickednesse and of their dishonour which they did to God which was meet and answerable in a general way to their sin 28. And even as they did not like to retain God in their knowledg God gave them over to a Reprobate mind to do those things which are not convenient 28. And even as they did not approbate or like to retain God in their knowledge by worshipping him whose worship would have been as a Remembrancer to them of him so he gave them over to a reprobate or base mind a mind so perversly judging of virtue and vice as that it called evill good and good evill light darknesse and darknesse light bitter sweet and sweet bitter that they might do those things which are most foul and worthy even of eternal death 29. Being filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse full of envy murther debate deceit malignity whisperers 29. So that they were filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse and were full of envy murther debate deceit malignity and became
is judged modestly to his own innocency not to the pardon or favour or indulgence of the Judge when he is asked How he came to be acquitted in Judgement For otherwise to vaunt and glory would savour of Pride and so be it self sin for which he would come into condemnation and so could not be justified which is against the Apostles supposition A man may glory of his innocency before men who hath not perfectly and sincerely kept the Law but kept it onely in outward appearance for when man cannot see to the Heart and to the thoughts and Intentions but only to the outward appearance of Actions he cannot condemn him who in outward appearance hath kept the Law though inwardly he hath broke it in every point but he that can justly glory before God must perfectly and sincerely keep the Law as well in his inward heart and thoughts as in his outward words and deeds And he that hath done so may glory in that sence which we have spoken of For our Apostle faith it here and Chap 3 ver 27. He saith that boasting that is that Glorying for the Greek words in both places are as one being derived from the same fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other is not excluded by works Note that the Apostle doth prove in this verse that Negative answer which we must suppose him to give to the Question made in the former verse that is That Abraham did not obtain justification by works And this he doth by this Syllogisme If Abraham where justified by works then he hath whereof to glory even before God But Abraham hath not whereof to glory before God Therefore Abraham is not justified by Works The Major and Minor Proposition of this Syllogisme the Apostle hath here set down in this verse but not so but that we must understand something of the Major Proposition from the Minor and something of the Minor Proposition from the Major The Conclusion is totally left to be understood If Abraham were justified by works he hath whereof to glory this is the Major Proposition which I spoke of and this is defective in its words and the defect is to be made up from that which we have in this verse of the Minor Proposition namely from that But not before God from which words we make the Major Proposition entire thus If Abraham were justified by works he had whereof to Glory even before God But not before God This is the Minor Proposition or Assumption which we spoke of which is also defective in its words and to be made up from the Major Proposition as the Major was from this This Minor Proposition or Assumption therefore entire is thus viz. But Abraham hath not whereof to glory before God This Minor Proposition or Assumption the Apostle proveth in the verses following Ver. 3. For what saith the Scripture Supple Gen. 15.6 Abraham believed God and it was counted to him for righteousness q. d. Abraham believed God and that that he believed God was that which God counted or reckoned to him for justification Supple Therefore being that that that Abraham believed God was counted to him for justification Abraham had not whereof to glory Abraham believed God We read Gen. 15 5. That God brought Abraham forth abroad and said Look now toward Heaven and tell the Stars if thou art able to number them And he said to him so shall thy seed be Then followeth that which is here quoted by the Apostle viz. He believed in the Lord and he counted it to him for righteousness That therefore for which Abraham was justified of God here was this and this only that Abraham believed God when he promised him that his Seed should be as the Stars of heaven for multitude See more of this v. 18. of this Chapter And it was counted unto him for righteousness i. e. And it was accounted to Abraham to wit by God Gen. 15.6 at such a rate as that God did set down upon his accounts to Abraham that he would repay or requite him for that his belief only with justification The meaning of this whole verse is this That Abraham did believe God and God did so value and respect this that Abraham did believe him as that he was pleased in his Grace and Favour to recompence this faith of Abraham though it were but for this with justification that is to justifie Abraham from all his sins and to deal with him as with a just man which had never transgressed the Law in any point only because he had thus believed him Note if God did justifie Abraham only for this that he did thus believe him Abraham had not whereof to glory before God in matter of justification For he could not claim justification by debt and he which cannot claim justification of debt but hath it of grace and favour he cannot glory of his justification before God The Law requireth exact obedience whether it be the Law of Nature or the written Law of Moses so that he is cursed which continueth not in all things which the Law commandeth and therefore he which hath broken the Law in the least tittle thereof is cursed and being now cursed he cannot be justified but by grace and favour If God therefore accept of our faith for or to justification so that he justifieth us because we believe it is the meer Grace and Favour of God and of such justification we cannot glory as we might do in our Apostles sence if we had so kept the Law as that we had never broke the least Apex of it Note that this Phrase It was counted to him for righteousness is Metaphorical and it is drawn from Merchants or Tradesmen or the like where one accounts with the other for what he hath received of him and in his accounts enters or sets down that for such or such a parcel of Wares or in consideration of such or such a thing done from him he is indebted to him and will willingly repay him such or such a summe of money in lieu thereof or requite him after such or such a way For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other things signifieth Alicujus rationibus inferre that is to bring or enter such or such a thing upon the accounts of such or such a man But let no man mistake here as though because this phrase is drawn from this Metaphor it would thence follow that Abraham's faith was equivalent to his justification and of as great value as that For even in such accounts as we have spoken of men will often when they are well pleased set down more for themselves to pay than the thing which they have received or which was due from them is worth However this is to be remembred that Similitudes run not as they say upon four feet nor do Metaphors agree in every particular with the things from
with rejoycing Therefore these words of the Prophet Isaiah may be understood and are to be understood in the second and Sublime sense of the Apostles and Ministers of the Gospel and the believing Gentiles receiving them and their doctrine with faith and joy The Gospel of Peace The Gospel is called the Gospel of peace because it is the good news of that peace which we have with God through Christ And bring glad tidings of good things These good things are of our justification sanctification and hope of glorification through Christ c. Ver. 16. But they have not all obeyed the Gospel But though the Gentiles have yet the Jews have not all believed the Gospel By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these he meaneth the Jews here of whom he denies that here which he affirmed of the Gentiles just before Though the far greatest part of the Jews believed not yet the Apostle speaks as though there were but few of them which did not believe And this he doth that he might the less Exasperate them For Isaias saith To wit Isaiah 53.1 Lord who hath believed our report This is spoken by the Prophet in the first and litteral sence in the person of the Prophets who preached to the Jews which were in the Babylonish Captivity the good tidings of their deliverance out of that captivity But in the second Mystical and sublime sence it is to be understood as spoken in the person of the Apostles and preachers of the Gospel for the deliverance of the Jews out of the Babylonish Captivity was a Type of mans redemption from sin and the Prophets preaching to the Jews the good tidings of their deliverance out of the Babylonish Captivity were a Type of the Apostles and preachers of the Gospel preaching in the name of Christ Remission of sins or deliverance from Sin Who hath believed c. That is who among the Jews have believed our report That this is to be meant of the Jews Saint John also teacheth John 12.38 Our report i. e. Our report who are the Apostles and preachers of the word concerning the Remission of sins by Christ Jesus This report was not from the Preachers and Apostles as originally from themselves but it was that which they received from God for that did they teach and preach to the Jews as Gods word and that only Ver. 17. So then faith cometh by hearing and hearing by the word of God This the Apostle gathers out of those words ver 16. Who hath believed our report For the report there is the report of remission of sins and by Christ which report the Apostles and Preachers of the word brought to the Jews from God and it was brought to them that they might hear it and that hearing it they might believe it And this is the only means which God useth for the begetting of faith This is a conclusion which the Apostle gathereth here by the by for it it not pertinent to that business which he is now upon to wit to shew the unbelief of the Jews But it Excellently sheweth that which he handled ver 14.15 To wit That no man can believe except he heareth and no man can hear except he hath a Preacher of the word of God sent to him And here observe again that which I have observed heretofore that the Apostle when he hath treated before of any subject and is passed from it yet though he hath passed from it if any new argument arise which will prove that subject from which he hath passed he doth for the most part take notice of it though it be but by the by and so doth he here to prove what he said ver 14.15 The word of God To wit the word of God preached by such as are sent to preach it Ver. 18. But I say have they not heard i. e. But I say have not the Jews heard the word of God that is the Gospel preached unto them These words relate not to the 17 verse but to the 16 verse of this Chapter And by them the Apostle prevents an objection For whereas he said verse 16. But they have not all obeyed the Gospel For Esaias saith Lord who hath believed our report A man might object and say yea but perhaps they never heard the Gospel preached or the report which the prophet Isaiah speakes of No wonder therefore then Paul that they believe not for how can they believe in him of whom they have not heard as you your self say verse 14. Yes verily Supple they have heard Their sound went out into all the Earth c. For their Sound to wit the sound of the Apostles and Preachers of the word is gone out into all the Earth Understand For here I had rather interpret these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our vulgar manner of speaking their sound is gone out into all the Earth then their sound went into all the Earth For this signifies a going begun not câ—mpleated or a going still in fieri whereas the other signifies a going past or supposed to be past come to its end And my reason is because the Apostles had not then gone throughout the whole earth in preaching the Gospel though they where gone out of Judaea and from among the the Jews into the dwellings of the Gentiles at this time The words which the Apostle here useth are taken out of the 19. Psalm and the 4. verse and the Psalmist there speaks of the heavens which in their manner speak the power and wisedom of God their maker through out the earth For they are to be seen in every corner of the Earth and wheresoever they are seen they shew forth the wisdom and power of him that made them as a curious piece of work sets forth the cunning or Art of its workeman But the Apostle useth them here by an accommodation of the preaching of the Apostles and he may the better use them so because as in the old creation the Heavens are the highest of all corporeal Creatures So in the new Creation created by Christ Jesus in which we are new Creatures the Apostles were the next after Christ the highest These words then verily their sound is gone out into all the Earth are to be understood as the Apostle here useth them of the preaching of the Apostles q. d. The Preaching of the Apostles is gone out Supple from Judaea or from out from among the Jews into all the Earth c. That the Apostles had gone out of Judaea and from among the Jews to preach to the Gentiles at this time is manifest This Epistle it self will manifest it and so will the place from whence it was written to wit Corinth And now if the Apostles were gone out of Judaea and from among the Jews to preach the Gospel throughout the whole earth to the Gentiles then was the Gospel preached before this to the Jews for the Gospel was to be preached to the Jews before it