would be due not of debt but of grace But they are not requisite to justification for they follow it But yet they are requisite to Eternal Salvation For If we live after the flesh we shall die but if through the Spirit we mortifie the deeds of the flesh we shall live Rom. 8.13 But yet though the works which Saint Paul speaks of do require a most exact conformity with the Law throughout a mans whole life without the least interruption or deviation from the Law otherwise a man cannot be justified by them yet may a man be saved though after his justification by faith when the works which Saint James speaks of do begin there be some failer in those his works and they do not exactly answer the rigour of the Law To these words which I have treated of might be added the Explication of other words but because they will be found sufficiently explained as I hope in their places in these ensuing Commentaries I add no more But as the Explication of these words afore explained is convenient for the better understanding of divers passages of this Epistle so would the explication of those Figures of Speech which Saint Paul useth be for the Vulgar who are unacquainted with them But because I have been more large upon these elsewhere viz. in the Preface of my aforenamed Book I shall be the briefer here and only give the description of those following to wit Metaschematismus Prosopopoeia Synechdoche with some examples of each METASCHEMATISMVS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaschematismus is a Figure by which a man speaks of that as done by himself and in his own person which was done or acted by others in their persons An evident example of this we have 1 Cor. 4 6. where Saint Paul when he had spoken of some things which were done by others as if they had been done by himself and by Apollos saith And these things Brethren I have in a Figure transferred to my self and to Apollos for your sakes c. This same Figure doth Saint Paul also use Rom. 7. verse 7. c. where he saith I had not known sin but by the Law and so forward For from that place to the end of the Chapter he acts in his own person a Jew or rather the whole people of the Jews among whom were divers of divers dispositions as they lived both before and under the Law and transfers their manners and doings to himself And that it may not seem uncouth for one man to act the part of a whole people and that in several estates in his own single Person That Polite Historian L. Florus considered the people of Rome in their several ages and estates as one single Man For Siquis populum Romanum quasi hominem consideret totamque ejus aetatem percenseat ut coeperit atque adoleverit ut quasi ad inventae florem pervenerit ut postea velut Consenuerit quaâ—â—or gradus processusque ejus inveniet saith he in the Proaeme of his History i. e. If any one shall consider the people of Rome as it were a man and throughly consider its whole age how it began how it grew up to its stripling and how it came to its more manly age and how afterwards it did as it were wax old he shall find as it were four degrees or proceedings thereof c. But that I may take occasion here to speak more fully of those whom Saint Paul personates from the seventh Verse of the seventh Chapter to the Romans to the end thereof I conceive that the Apostle doth from those words of the seventh Verse of that Chapter viz. Nay I had not known sin but by the Law c. and so forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he speaks not in his own peroson but in the person of others that is that he personates here the people of Israel that is the Jews which lived both before the Law and under the Law which was given by Moses and so personates them as if they were but one single Man and yet not all the Jews neither but the greatest part of them and these considered not as they might have been for surely they might have been better if they had put out themselves to the utmost and used their utmost endeavours to have been better but as they were And they were for the most part of them a carnal untoward stubborn and rebellious people and a people of the worst Natures I said first that the Apostle doth not as I conceive speak here in his own person nor yet in the person of a regenerate man for reasons which I gave in my Commentaries on those words Ver. 14. But I am carnal sold under sin Secondly I said that the Apostle doth speak here in the person of the People of Israel or of the Jews for it is most evident that in the former part of the Chapter he spoke of the Jews and they are they who he said were delivered from the Law wherein they were held that they should serve in the newness of the Spirit and not in the oldness of the Letter verse 6. And from that that the Apostle said that they had lived in the oldness of the Letter is the ground of that Objection which is made in the seventh verse viz. What shall we say then is the Law sin which Objection the Apostle could not better or more aptly answer than by shewing what kind of people the Jews were both as they lived before and under the Law and thereby clear the Law of sin And therefore doth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or take upon him their person Thirdly I said that he doth not here personate all the Jews and therefore I said it because all the Jews were not such as he speaks of here to wit carnal and sold under sin and such as in whom sin wrought all manner of concupiscence for it is written of Zachary and Elizabeth his Wife that they were both righteous before God walking in all the ordinances and commandments of the Lord blameless Luke 1.6 Of David it is said that he did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save only in the matter of Uriah the Hittite 1 Kings 15.5 And of Asa that his heart was perfect with the Lord all his dayes ibid. ver 14. The like we read of others which lived under the Law And what shall we say of Isaiah Jeremy and other Prophets of the Lord what of those worthy Jews which the Apostle commendeth Heb. 11. shall we say that they were carnal sold under sin and that they were forges of all manner of concupiscence where doth ever the Scripture speak such things of such men These and all such as these were were not carnal but spiritual and though they lived under the Law that is under the obligation of the Law yet were they not under the imperfection of
Ver. 25 For Circumcision verily profiteth if thou keep the Law Between this and the foregoing verse we must understand these or the like words Neither boast thou â—f this that thou art Circumcised q. d. Neither boast thou of this that thou art Circumcised for Circumcision verily profiâ—eth thee if thou keep the Law but if thou be a breaker of the Law thy Circumcision is maâ—e as uncircumcision and so cannot profit thee at all c. Note that the Jews thought highly of themselves because of their Circumcision insomuch that they deemed that they were beloved of God how wicked soever their lives were for this very reason because they were Circumcised and that God would not poure down his wrath upon them though he would revenge himself upon the uncircumcised Gentiles And upon this high conceit of themselves by reason of their Circumcision is the tacite Objection built which the Apostle here answereth Ciâ—cumcision profiteth if thou keep the Law A Question may here be asked viz. How doth Circumcision profit the Jew for avoiding of Gods Judgements if he keep the Law I answer the keeping of the Law is profitable to Iustification for the doers of the Law shall be justified v. 13. And if for Justification then for avoiding the Iudgments of God Now for keeping of the Law it is profitable to have the Law plainly written and explained and to have it backed with promises and rewards to them which keep it and this they have which are Circumcised by vertue of theâ—r Circumcision for unto them which were Circumcised were committed the Oracles of God Chap. 3.2 and 9 4. and Psalm 147.10 But if a man keep not the Law it will be no profit to him to know the Law and so no profit to be Circumcised yea It is better for a man not to have known the way of Righteousness than after he hath known it to turn from the holy Commandment delivered to him 2 Pet. 2.21 This answer is countenanced by what our Apostle saith verse 27. Shall not uncircumcision which is by nature if it fulfill the Law Judge thee who by the Letter and Circumcision doest transgress the Law Ad to this That if upon a supposition He that is Circumcised should keep the Law he that is uncircumcised should also keep the Law yet the Circumcised shall at least in order be preferred before the uncircumcised by reason of his Circumcision which is some profit Another Question may here be asked and it is this Being that the Ceremonial Law was abrogated when the Apostle wrote this and Circumcision was a Ceremony how can Saint Paul say to the Jew as he doth here Circumcision verily profiteth if thou keep the Law Answ We may say that what Saint Paul speaketh here he speaks by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Concession only granting to the Jew for Argument sake that as true which was not true viz. That Circumcision was in force that he might convince the Jew of that which he most boasted of and wring that Weapon out of his hand in which he most trusted with the more vigour or greater might Or Secondly we may say That Saint Paul in this his discourse against the Jews in this Chapter though he may seem to tax only the Jews of his own time yet he taxeth all those Jews also which lived under the Law which thought they should be saved through Circumcision and when he speaks to the Jew he speaks by a Prosopopoeia or Syllepsis to them all both dead living collective The far greatest part thereof being that they lived when the Law and Circumcision was in force he may say to them in general Circumcision verily profiteth if thou keep the Law If thou be a breaker of the Law i. e. If thou keepest not the Law in every point Thy Circumcision is made uncircumcision i. e. Thy Circumcision is become as uncircumcision and thou shalt get no more benefit thereby than if thou hadst never been circumcised Ver. 26 Therefore if the uncircumcision keep the righteousness of the Law shall not his uncircumcision be counted for circumcision q. d. Being therefore it is so that if thou who art a Circumcised Jew breakest the Law thy Circumcision is become as uncircumcision shall it not be so that if an uncircumcised Gentile keep the Law his uncircumcision shall become as Circumcision That is If it be so that thou notwithstanding thy Circumcision shall perish if thou breakest the Law shall it not be so that a Gentile shall be justified if he keep the Law notwithstanding his uncircumcision The Apostle that he might pull down the pride of the Jew by which he alwayes exalted himself against the Gentile and that he might equal the Gentile with the Jew over whom he boasted in the reward due to Righteousness whom he ranked before with the Jew in the punishment due to unrighteousness he draws this conclusion of which he speaks here out of that which he said v. 25. Note that Saint Paul doth not affirm here that any uncircumcised person did ever keep the righteousness of the Law so as the Law requireth but he only sheweth that if there were any such how God would deal with him If the uncircumcision i. e. If an uncircumcised person He puts here uncircumcision for him that is uncircumcised the Abstract for the Concrete Per Metonymiam Adjuncti Keep the righteousness of the Law i. e. Keep the righteous Precepts and Commandments of the Law as the Law requireth Shall not his uncircumcision be counted for circumcision i. e. Shall not he be accepted before God and justified in his sight though he be uncircumcised as well as if he were circumcised Ver. 27. And shall not uncircumcision which is by nature i. e. And shall not he which is uncircumcised by Nature that is by his Stock or by his Kin or Ancestry He puts uncircumcision for him which is uncircumcised as he did in the beginning of the 26 verse and he opposeth him that is uncircumcised by Nature to a Jew which is circumcised by nature as the Apostle cals him Galat. 2.15 If he fulfill the Law i. e. If he doth all things at all times as exactly as the Law requireth Judge thee i. e. Condemn thee O thou Jew But how shall the uncircumcised person if he fulfil the Law judge the Jew that transgresseth the Law Answ He shall do it not by judging him as a Judge but by accusing him as an Accuser of his transgression for an Accuser is said to condemn a man when he doth so convince him in his arraignment and bring such evidence against him as that he is condemned through his accusation and evidence And he shall accuse him and condemn him not by words but by his example because he kept the Law being uncircumcised whereas the Jew which was circumcised and had the Law written before his eyes transgressed the Law And in this sence it is said that the Men of Nineveh and the Queen of Sheba should
life in Christ Jesus hath made me free from sin and death But he saith the Law of the Spirit of life and the Law of sin for the like reason as he said the Law of works and the Law of faith Chap. 3. ver 27 and as he saith the Law of righteousness Chap. 9.31 Note also that when he saith The Law of the Spirit of life hath made me free from the Law of sin and of death he useth a Metaphor drawn from men Enfranchesing slaves and freeing them from that slavery which before time they underwent Note thirdly that the Apostle speaks here in the person of such as were justied by faith and were ingraffed into Christ Jesus as living branches into the living Vine Ver. 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 i. e. For what the Law could not do in that it was weak in comparison of the flesh that God did who sending his own Son in the likeness of a sinful man though he was without sin and for the destruction of sin destroyed sin which reigned in us by his Flesh that is by his Body which was Crucified for us There is an Ellipsis in these words of the Apostle as they are here translated But the words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which may be thus interpreted For by reason of the weakness and imbecillity of the Law in that it was weak in comparison of the flesh God sending his own Son c. The Apostle prevents an Objection here For whereas he said ver 2. The Law of the spririt of life in Christ Jesus hath made me free from the Law of sin and of death a man might object and say But what needst thou Paul to say The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death when as the Law which was given by Moses can do this To this the Apostle answers after this manner q. d. I said that the Law of the Spirit of life which is by Christ Jesus hath made me free from the Law of sin and of death I said not that the Law which was given by Moses hath done this because the Law which was given by Moses was weak in comparison of the flesh and not so able to draw men after it as the flesh was after it and therefore by reason of the impotency and imbecillity of the Law of Moses in that it was weak in comparison of the flesh God sending forth his own Son in the likeness of sinful flesh and for this end that he might be a Sacrifice for sin and destroy sin hath destroyed sin by his flesh that is by his Body which was made a Scrifice for us For what the Law could not do That which is said of the Law here that it could not do is this viz. That it could not destroy sin The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where first we may understand the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter then take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotentiam or imbecillitatem and then interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law of Moses thus For by reason of the impotency and weakness of the Law of Moses c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie Impossibilis Impossible but Impotens and Imbecillis also Imperfect and Weak and in the Neuter gender with a Prepositive Article Impotentia and Imbecillitas Impotencie and Weakness For that it was weak through the Flesh The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred Through is to be taken in a sence of Comparison as I conceive q. d. In that it was weak in comparison of the flesh And the Law of Moses was weak in comparison of the flesh in that the flesh had more power to draw men after it from the Law than the Law had to draw men after it from following the flesh Through the flesh By Flesh understand here the fleshly that is the carnal appetite of a man God sending his own Son Supple into the World This sets forth the love of God in that he would send a Son and that his own Son into the World for such a purpose In the likeness of sinful flesh Flesh is to be taken here by a Synechdoche for the Body that other part of Man and that again by a further Synechdoche for the whole man q d. In the likeness of sinful man Note that the word Likeness doth not relate here to the word Flesh but to the word Sinful For Christ Jesus was true and real Flesh that is true and real Man but yet not truly and really sinful man he was only like such a man for he himself was without sin Christ was made like to sinful man in that he was made subject to infirmities and miseries as sinful man was for his sin Condemned sin i. e. Destroyed or slew sin To Condemn is taken here for to Kill Per metonymiam Antecedentis or Causae For those Malefactors which are condemned to die are put to death after the Sentence of Condemnation is passed on them to which the Apostle here alludes One way by which Christ is said to kill or slay sin is by purchasing and procuring for us by his death and sacrifice the Holy Ghost or such spiritual gifts by which we are able to crucifie or slay sin which reigned in us and after this way may the Apostle seem to be particularly understood in this place if we consider what he saith of the Law of the Spirit of life in the foregoing verse In the flesh i. e. By his Flesh that is by his Body which was made a sacrifice for us In is put here for By and the Flesh is taken here for his Body by a Metonymie and that as sacrificed and offered upon the Cross as Chap. 7.4 Ephes 2.5 Ver. 4. That the righteousness of the Law might be fulfilled in us i. e. That we might perform those righteous Commandments which are contained in the Moral Law which was given by Moses so far forth at the least and in such manner as they are necessary to Salvation to which a most exact and a most perfect keeping of the Commandments is not required In us To wit which are in Christ Jesus Who walk not after the flesh but after the spirit See verse 1. This the Apostle repeats here that he may shew the truth of it and press it home upon them to whom he wrote Ver. 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 q. d. I say who walk not after the Flesh but after the spirit for they indeed
Faith should think that he might continue in sin that the grace of God might the more abound and so the mercy of God might be the more glorified As some had objected to the Christians that they did and held though falsly to whom he had answered before Chap. 3. ver 6 7 8. In the sixth Chapter he sheweth how inconsistant it is with him who is justified by faith and had his former sins pardoned by Grace to live in sin and useth many arguments to stir him up to live an holy life But least that any faint-hearted Christian in general or Jew in particular for of him by the answer which he gives in this sixth Chapter and which he prosecutes in the seventh he seems especially to speak should say Yea but for my part I cannot follow Righteousness as you would have us nor can I be but a slave to sin having been so great a follower of unrighteousness and sin having had such dmoinion over me The Apostle tells him Chap. 6. verse 14. that Sin should not have dominion over him as it had had for he was not now under the Law but under the Gospel which afforded him these means to free himself from sin which the Law could not afford him CHAP. VII And this his answer he prosecutes Chap. 7. and shews the Jew that the Jews were freed from the Law which was the strength of Sin 1 Cor. 15 56. and were brought under the Gospel that they might serve God by a new kind of Life which the Gospel worketh in us and that they might not follow that old kind of life which they led while they were under the Law through the Motions of sin which were by the Law But now because some might say that there could be no motions of Sin by the Law and others might say that the Law would be the cause of Sin if there were any motions of Sin by it He sheweth verse the seventh and so forward to the end of the Chapter both that the Law was the occasion of sin to those which were under it and that it was not for all that the true and genuine cause thereof wherefore at the seventh verse the better to shew these things which he speaks of and the condition of the Jews which lived before the Law was given by Moses and the condition of the same people when they were under the Law after it was given He puts one in his own person the person of the Jews both as they lived before the Law and under the Law CHAP. VIII Now after the Apostle hath finished these things he comes again in the eighth Chapter to shew the happiness of them who are justified by faith or who are in Christ Jesus for those are all one whom he also describeth by that That they walk not after the Flesh but after the Spirit in relation to what he had taught in the whole sixth Chapter concerning the Life of a man which is justified by Faith or which is in Christ Jesus that it ought to be such as is Holy and free from all Vnrighteousnesse And to this holinesse of life doth he use here divers new Arguments to excite them from the first to the seventeenth verse of this Chapter at which verse shewing that we must not onely do the works of Righteousnesse but also suffer if need be for Righteousness sake He doth in the ensuing part of the Chapter use divers arguments to move them to suffer afflictions patiently and endeth this Chapter with the narration of the happinesse of those which he spake of from the fifth Chapter hitherto that is of those which are justified by Faith or which is the same of those which are in Christ Jesus CHAP. IX Now in the ninth Chapter reflecting upon what he said before that a man is justified by Faith and not by the workes of the Law and reflecting upon the happinesse of those which are justified by Faith and considering withall that the Jewes for the most part were such as he spake of Chap. 2. Verse 8. That is such as were contentious against the Gospel and obeyed not or believed not that Word of Truth but obeyed Vnrighteousness against whom indignation and wrath is revealed He manifests the great heaviness and continual sorrow which he had in his heart For those Jews which were his Kinsmen according to the flesh and to whom among many other priviledges the promises of God did belong to think that they resisting that way which God had appointed for obtaining Righteousness or Justification should invent another way of their own and go about to establish that their own way and submit not or yield not to follow that way of Righteousness which God had prescribed And this heaviness and continual sorrow of his heart for them he doth shew that they considering and contemplating his sorrow for them might pity their own selves and embrace the truth that they might be saved at the last But though he manifesteth here the great heaviness and continuall sorrow which he had in heart for those his Kinsmen to wit the Jewes yet he doth not here express the cause of this his sorrow being interrupted with an objection which might arise from what he had said and to which he would answer but deferreth it to the next Chapter and there resumeth and perfecteth what he here broke off though in other terms The Objection which might arise from what he had sad is this He said that among other Priviledges which belonged to the Jewes which were the people of Israel according to the flesh this was one That the promises of God were theirs upon which a Jew might thus object and say That if we Jewes who are the Childrn of Israel according to the flesh were not justified but were under Wrath and Indignation as thou Paul sayest Then would the promises of God be void and of none effect which is to make God false in his word For God promised by his servant Jeremy and many other his servants the Prophets that he would make a new covenant with them and justifie them Jer. 31. ver 31 32 33 34. To this objection Saint Paul answers here verses 6 7 8 9. to this effect True it is that God made a promise to the Israelites that he would justifie them but whereas there are to sorts of Israelites one which are Israelites according to the Flesh which descended from Jacob and Abraham by carnall propagation The other which were Israelites and the Children of Abraham according to the Spirit because they did imitate and follow Abraham in this Faith for they which are of Faith they are the Children of Abraham Gal. 3.7 That promise of Justification doth belong absolutely and immediately not to those which are the Children of Jacob or the Children of Abraham according to the Flesh as Such but to those which believe as Such and so are the Children of Jacob and of Abraham according to the Spirit whether they be Jewes or whether
both those places it is taken for Justification It is also used Rom. 2.26 Where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Romans 8.4 where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both which places our Interpreters render it The righteousness of the Law Now we may have various notions concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those places according to the various acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law If we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law there for the Moral Law in particular then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must understand the precepts or commands of that Law which he may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and collectivè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie that they are holy and just and good as he speaks Rom. 7.12 But if we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there for the whole Law which was given by Moses and as it contains the Moral Ceremonial and Judicial Law together Then must we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitivè as Grammarians speak that is to signifie one part of that Law to wit the moral part that is the Moral Law onely And it is observed that the Seventy Interpreters whom Saint Paul followeth use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most part for those precepts or commands which are of things good in their own Nature and therefore not alterable at any time and such as are imprinted in the heart of man as the Moral Law was whereas they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those Laws or Precepts which are of positive constitution and therefore alterable as the Ceremonial and Judicial Law were ELECTION Election Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which Saint Paul useth in the ninth Chapter of his Epistle to the Romans verse 11. and I take it there for Justification And the sense of those words Viz. That the purpose of God according to Election might stand c. for I conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated rather concerning Election then according to Election I take to be this Viz. That the purpose of God concerning Justification might stand c. For I take this Election to be an Act of God performed or done in time upon men in Real Being And that this Election is immediate to justification and that this Election to justification is made by Gods free and gracious putting the man Elected into the estate of justification that is by Actual justifying him It is true that there is an Election or decree of Election which God made before the foundation of the World or from eternity For he hath chosen us in him before the foundation of the world c. saith our Apostle Eph. cap. 1. ver 4. But yet there is an Election which God doth make in time yet in order to or in execution of some eternal purpose or decree of his or other For God doth nothing in time but what he purposed to do from eternity For thus we read Isaiah 14.1 The Lord will have mercy on Jacob and will yet choose Israel And Zechar. 1.17 Thus saith the Lord of Hosts My Cities through prosperity shall yet be spread abroad and the Lord shall yet comfort Sion and shall yet choose Hierusalem And Zechar. 2.12 The Lord shall inherit Judah his portion and choose Jerusalem again All which words being in the Future tense shew that there is an Election which God makes of things or persons in time But to come neerer to our present purpose There is an Eelection of God which followeth calling For Many are called but few are chosen saith our Saviour Matth. 22.14 And ye see your calling Brethren that is ye see the event of your calling how that not many wisemen after the flesh not many mighty not many noble are called But God hath chosen the weak things of the world to confound the things which are mighty and base things of the world and things which are despised hath he chosen yea and things which are not to bring to nought the things which are 1 Cor. 1. Verses 26 27 c. Now as the Election in those places is an Election of God in time so do I conceive the Election to be of which we speak of to wit that Rom. 9.11 And this Election I take to be not immediately to eternal glory or glorification but to justification For Election is a word which signifies only the act of electing But the Author of the Election and the things or person elected and that to which they are elected are to be gathered from the circumstances of the place And from the circumstances of the place I gather that this Election is immediately not to glory or glorification but to justification For justification hath been in a manner the onely Subject of the doctrinal part of the Apostles discourse hitherto And of justification doth he speak in this Chapter and he concludes therewith and therewith doth he begin and prosecute the Chapter following And that the Election which the Apostle here speaks of viz. Rom. 9.11 is immediately to the same thing to which that Election is which he spoke of in the eleventh Chapter of this Epistle and the fifth verse I think no man doth so much as doubt But that that Election cannot be understood of an Election immediately to eternal glory but of an Election immediately to justification may be easily and apparently gathered from that place and the context thereof for the Apostle calling that Election an Election of grace adds this verse 6. And if by grace then it is no more of works otherwise grace is no more grace But if it be of works then it is no more Grace otherwise work is no more work Where he shews that that thing to which that Election is immediately is so due to works as that there is no grace or favour at all requisite to his obteining of it who hath works that is who hath so fulfilled the Law as that he never brake it in the least particle or jot thereof at any time For to him that worketh is the reward not reckoned of Grace but of Debt Rom. 4.4 And if it be of works then it is no more of Grace otherwise work were not work Saith our Apostle thence Rom. 11.6 But now a man may say cannot eternal glory be due as a reward to works That is cannot it be due to a man if he hath kept the Law so exactly as the Law requireth and so as that he never broke the Law at any time in the least particle of it as suppose Adam would have done if he had continued in his innocency I answer No For though we should suppose a man to have kept the Law so exactly as the Law requires and never to have broke it in the least tittle thereof yet would not eternal Glory be due to him for it of debt For
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
will imply Gods hardning Pharaohs heart For it was upon Gods hardning Pharaohs heart that God kept Pharaoh alive that he might shew his power in him And then that conclusion Whom he will he hardneth is deducible from it Another question may be asked here How that hardning whereby God hardned Pharaohs heart can be understood of Gods total withholding of his Grace of Repentance from Pharaoh whereas Pharaoh afterwards repented and let the people go I answer That though Pharaoh did repent and let the people go yet did he not truly and heartily repent as appears by that that soon after he had let the people go he pursued after them to bring them back again into Aegypt whereby he was drowned in the Red Sea HOLY To be holy signifieth to be separated from other things by way of pre-eminence or to be set in some state of singularity whereby it is seperated and advanced above the common condition of things of the same order For whereas it is said concerning the Cities of refuge Thou shalt seperate three Cities for thee in the midst of thee Deut. 19.2.7 In Joshua Chap. 20.7 where this command is put in execution it is said in the Hebrew and as it is read in the Margent of our Bible They sanctified three Cities Kedesh Shechem and Hebron which sheweth that to sanctifie and to separate are equivolent one to the other And so Saint â—hrysostome writing upon those words of Genesis Chap 2.3 And God blessed the seventh day and sanctified it hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. What is that or what means that and sanctified it He separated it saith he So that to sanctifie is the same as to separate And that to sanctifie signifieth to separate will appear also by what we read Levit. 20. verse 24 26. I am the Lord your God which have separated you from other people and ye shall be holy unto me for I the Lord am holy and have severed you from other people that you should be mine For mark there that to separate is to make holy and that to be holy is to be separated from others of the same rank wherefore holiness consisteth in a separation or discrimination of a thing or person Now we read of this word Holy Rom. 11.16 where it is said If the root be holy so are the branches In which place the Apostle compares Abraham the Father of the Jews to the root of an Olive-tree and the Jews which sprang out of Abraham by carnal propagation to the branches of that Tree And saith of both of them that they were holy But why doth he say of Abraham that he was holy and of the Jews that they were holy He saith of Abraham that he was holy because God called him from his own kindred and from his Fathers house who were Idolaters and separated him from them to be a worshipper of him and to serve him and promised him above all the world besides that he would be a God unto him And he saith of the Jews the Children of Abraham that they were holy because God chose them and exalted them to be a peculiar people and Church unto himself to worship him and serve him as he should appoint and promised them that he would never leave them or forsake them utterly so as that they should be at any time utterly without the means of Salvation which was a promise and a blessing which God never made to any other people then to them and so by that separated and discriminated them from all other people else But now how doth this follow or wherein doth the validity of that consequence consist That if the root be holy so are the branches For the Father may be holy and yet not his Children Abraham might be holy and yet not the Jews which sprang of Abraham And if they were holy yet might they not therefore be holy because he was holy Answ The validity of that consequence is founded upon that promise or covenant of God to or with Abraham whereby He promised or covenanted by an everlasting covenant to be a God to him and his seed after him in their generations Gen. 17.7 which covenant he also established with Isaac Gen. 17.19 And what God covenanted or promised is not to be doubted but that he will perform But now whereas some yea the greatest part of the branches of the Olive-tree are said to have been broken off It supposeth that they were once in the Olive-tree When therefore were they in the Olive-tree and how And when and how were they broken off We may gather an answer to this question from these two places of our Apostle viz. Rom. 7.4 and Rom. 9.32 put together For whereas the Apostle said to the Jews Rom. 7.4 Ye 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 which is Christ we may say that they which served God according to the prescript of the Law were said to be in the Olive-tree that iâ— to be in the Church and Members of the Church of God so long as the Law lasted which was till the death of Christ by which that Law ceased and because at the cessation of the Law the Church of God and every Mâ—mber thereof was to obey the Gospel so many of them as obeyed the Gospel of Christ continued in the Olive-tree that is in the Church of God as Members of his Church and branches of the Olive-tree But so many as stumbled at the stumbling block as most of the Jews did Rom. 9.32 that is so many as were offended at Christ and at his Gospel and believed not in him nor obeyed his Gospel they for their unbelief ceased to be Members of the Church of God of which they were Members before by professing and living according to the prescript of the Law while the Law was in force and they were broken off as branches from the Olive-tree by their unbelief and disobedience to the Gospel of Christ which the Church of God was to believe and to profess and to live according to so soon as the Law ceased or expired or else it was no longer the Church of God nor were any of them to be accounted his Servants or worshippers of him or Members of his Church Note therefore that by the Olive-tree is meant the Church of God and that the branches which were broken off were in the Olive-tree so long as they were of the company of those which professed that religion or manner of worship which God had prescribed to his Church and served God with them according to it which was so long as the Law which was given by Moses continued in force but when the Law ceased they were broken off from the Olive-tree in that they departed from thâ—t company which believed and would not with them believe in Christ and obey his Gospel and live according to it which was that which the
Church of God that is the company of them which served him were to do when the Law was dead or ceased otherwise not to be taken for his Church or any of them for Members thereof Note that the Church of God is but one and was but one from the beginning though that Oeconomy thereof as I may so term it was divers in divers times according to the Will and Wisedom of God Though the greatest part of the Jews were broken off from the Olive-tree by those means which I have spoken of that is by their unbelief and disobedience to the Gospel of Christ yet God left them not without all means of being engraffed into the same again which our Apostle seems to say when he saith If the root be holy so are the branches and that by reason of the promise of God that God would be a God to Abraham and to his seed in their generations and that he would never utterly forsake them to destroy them Of which I have spoken before in the word Foreknow In the first to the Corinthians 7.14 The Apostle saith that the children of such parents whereof one is a Believer the other an Vnbeliever if their Parents live together are holy And therefore are they called holy not because they would otherwise be Bastards but because by reason of their Parents living together they would have by their believing Parent the means of salvation and the opportunity of coming to the knowledge of Christ which the Children of those Parents which were both Infidels or where both were not Infidels yet if they parted one from the other the children being in danger to follow the unbelieving parent had not and now if such children may be called holy because they had this Advantage above the children of Infidels How much more may the Jews be called holy yea even then when they are broken off from the Olive tree and have lost that part of holiness which consisted in being actual members of the Church of God and part of the people which served him during the time of their unbelief when as God hath promised not so to leave them as that they should be utterly without all means of salvation IN. In is a Preposition which the Apostle useth with more variety of significations then the Greeks do their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latines their In. And this he doth because he useth it as the Hebrews use their praefix Beth which though it doth most commonly signifie In. Yet they put it for almost any Praefix or preposition whatsoever TO JVSTIFIE TO BE JVSTIFIED JVSTIFICATION To justifie as it is most frequently used in this Epistle of Saint Paul is a Law term used and borrowed from Courts of Justice wherein he is said to be justified who is absolved or freed or acquited or cleared from some capitall crime whereof he was accused by the Sentence pronounced by the Judge and being acquited or absolved from the Crime is also absolved or acquited from the punishment which the Accusers asked against him as due to the crime whereof they accused him and is dealt with as with an innocent and upright man Hence to be justified and to be condemned are opposed as contraries one to another as Mat. 12.37 By thy works thou shalt be justified and by thy works thou shalt be condemned To be justified therefore is for a man to be absolved or acquited by the Judge from those crimes and accusations which are laid to his charge by his accusers Now he that is accused may be either an upright and innocent man or he may be a Delinquent or Offender And either of these may be justified that is may be acquited of the crimes laid to his charge and the punishmont due to those crimes by this Judge The former that is to say the upright and innocent man by reason of his innocency or by reason of that that he was not found guilty of the crimes whereof he was accused The other to wit the Delinquent or Offender by reason of the mercy and favour of the Judge to him who notwithstanding that that he was guilty of the crimes laid to his charge did acquit him of the Action or Accusations put in against him and absolve him from it and give him a free pardon of those his offences To the first to be justified or to be cleared or absolved from the accusation wherewith he was accused did appertain of due or of right or of justice For the Judge would have been unjust if he had not acquited him But to the Second to be justified or to be cleared or absolved from the accusation wherewith he was accused was meerly an Act of grace and favour in that the judge did out of Grace and favour acquit him or absolve or clear him from the action or crime laid unto his charge and the punishment thereunto due and did pardon his offences whereas he might justly have condemned him for them Now according to this or in allusion to this which I have said He that doth the works of the Law so strictly and exactly as the Law requireth is said by our Apostle to be justified by his works for the doers of the Law shall be justified saith he Rom. 2.13 That is they shall be justified by their doing the Law And they which are so justified are said to be justified of debt For to him that worketh is the reward which is Justification not reckoned of grace but of debt saith our Apostle Rom. 4.4 And again If it to wit justification be of works then it is not of grace otherwise work is no more work saith he Rom. 11.6 And indeed if Satan should accuse such a one before God as a sinner and require that he might be cast into the same condemnation with himself God would with reverence be it spoken be unjust if he should not acquit him and clear him of that for which Satan accused him and this justification may be called the justification of an innocent or righteous man Again according to that which I said Is he which believeth justified For a man which Believeth is justified by his faith Rom. 3.27 But this justification is not of debt but of Grace For therefore it is of faith that it may be by grace saith our Apostle Rom. 4.16 I say such a man which believeth is said to be justified because though Satan should accuse him before God the Judge of all as such a one who hath broken the Law and should require of him that he should be damned for it yet would God absolve him and give him a free pardon of all his sins and deal with him as with an innocent and righteous man for Jesus Christ his sake in whom he believeth And this may be called the justification of a sinner The justification of the former man is reckoned to him for his works sake The justification of this latter is imputed to him through the Grace and mercy of God in Christ Jesus and
consisteth in the free pardon and remission of his sins according to that which is written Rom. 4.7 Blessed are they whose iniquities are forgiven and whose sins are covered blessed is the man unto whom the Lord will not impute sin Note that the Justification of an innocent and righteous man and the Justification of a Sinner which believeth agree both in this that they are both absolved and acquited from the accusation laid against them by Satan but they differ in this that one is acquited for his workes sake the other is acquited through the meer grace and mercy of God in Christ Jesus Note also that though I have shewed how a righteous man which hath exactly kept the Law is justified I do not thereby affirm or hold that there is or hath been or ever will be any such man For by the works of the Law shall no flesh be justified Gal. 2.16 For if Righteousness come by the Law then Christ is dead in vain Galat. 2 12. And all the world is become guilty before God Rom. 3.19 but I say onely that if we should suppose that there were any righteous man which had exactly kept the Law he would be justified after that manner which I have spoken of So when our Apostle said that the doers of the Law shall be justified Rom. 2.13 He did not say that there were any such doers of the Law as had so done the works of the Law as the Law in rigour exacts but he did only shew what they must do who would be justified by the Law they must not be onely hearers of the Law but doers also of the Law And when he said now to him that worketh is the reward not reckoned of Grace but of debt Rom. 4.4 He said not that there was any which did work or had wrought that is he said not that any one did work or had wrought the work of the Law so exactly as the Law requireth which required a perfect observation thereof of a man throughout the whole course of his life but this he said that if we should suppose that there were any such man then the reward would not be reckoned to him of grace but of debt And after the same manner is he to be understood when he saith If it be of works then it is no more of grace otherwise work is no more work Rom 11.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Greek praeposition to the various acception of which we have neither in Latine nor in English one single praeposition which will fully answer It signifieth frequently when it is joyned with an Accusative case secundum that is according to as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel according to Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel according to Luke But it doth also when it is joyn'd with an accusative case signifie De that is of or concerning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. lib. 5. Lawes of or concerning excess And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.21 I speak as concer-cerning reproach And according to this acception of the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do I render those words of our Apostle Rom. 9.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the purpose of God concerning Election may stand There is also a Rule which Grammarians give concerning an other use or acception of this praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you may find in H. Stephan's Thesaurus Vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 2. pag. 87. G. and it is this Interdum verbum substantivum cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habente accusativum ponitur tunc hae tres orationis partes Vnico verbo vel participio resolvi possunt as Thucidid lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differing After this manner doth our Apostle say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.8 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They which are according to the Flesh for carnal or they which are carnal And according to this Rule do I interpret those words of our Apostle Rom. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Remnant Elected Except you would interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per as it sometimes signifies and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per Dei electionem but I prefer the former LONG-SVFERING Long-suffering is attributed often to God and it is that by which God defers those punishments which are due to Sinners for their sins and punisheth them not according to their deserts so soon as they have sinned It is attributed to God twice in this Epistle of Saint Paul to the Romans viz. cap. 2.4 and cap. 9.22 and it is there spoken of him by reason of those Jews which were contentious and obeyed not the truth of the Gospel but resisted it and oppugn'd it with all violence for how violently the Jews for a great part of them did resist and oppugn the Gospel Saint Luke tells us in many places of the Acts of the Apostles whom notwithstanding God is said to have indured with much long-suffering because he brought not any signal punishment upon them or rather because he did not cut them off in anger for that their unbelief and violent contention against the Gospel and cruel persecution of the Preachers and Professors thereof by which they made themselves the vessels of wrath Cap. 9.22 and for which he threatned them with indignation and wrath Cap. 2.8 For notwithstanding he was long-suffering towards them that that his long-suffering towards them might lead them to Repentance cap. 2 4. yet were they for the greatest part of them so far from being led to repentance thereby as that they did thereby harden their hearts And by their hardness and impenitent hearts treasure up to themselves wrath against the day of wrath cap. 2.5 For which God was willing to shew his wrath and to make his power known upon them cap. 9.22 because they repented not but did heap up to themselves wrath against the day of wrath RIGHTEOVSNESSE This word Righteousness is taken sometimes for conformity with the Law of God But in this his Epistle to the Romans Saint Paul doth most frequently take it for justification It is sometimes joyned with the word Law as when it is said the Righteousness of the Law concerning which see the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SPIRIT Our Apostle in his Epistle to the Romans useth this word often viz. The Spirit and that after divers waies with the word Holyness joyned with it he takes it for God or the divine nature for when the Apostle saith according to the Spirit of Holiness Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.4 It is as if he should say as he was God or according to his divine nature concerning which see Beza in his notes upon that place Sometimes he takes Spirit for the Holy Ghost as Rom. 8.23 Sometimes by a Metonymie For the gifts of the Holy Ghost by which we are regenerated and enabled to work the works of
Righteousness and by which we are enclined to Holiness and Righteousnese as Rom. 8.13 Where it is said that If ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the Flesh ye shall live after which manner the gifts of the Holy Ghost are called the Holy Ghost Rom. 5.5 Where he saith the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us In this sense of the word Spirit the Spirit is most frequently opposed to the Flesh as Rom. 8. Galat. 5. c. Sometimes our Apostle takes the Spirit for the Gospel and then he opposeth it to the Letter that is to the Law as Rom. 2.29 and 7.6 which also he doth 2 Corinth 3.6 And sometimes again he takes it for the soul of man as Rom. 8.10 where the Spirit is opposed to the Body WORLD The world as it is most properly taken is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Philosopher defines it Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. that is The World is a Cistern or Fabrike consisting of heaven and earth and those Nature which are therein conteined In this sense our Apostle takes the word World Rom. 1.20 and 16.25 He takes the world sometimes also for all the men of the world whether good or bad as Rom. 3.6 19. Sometimes he takes it for the wicked men of the world or men adicted to the profits pleasures and vanities of the world as Rom. 12.2 Sometimes he takes it for the Gentiles in general as Rom. 11.12 15. Sometimes he takes it for the whole habitable earth as Rom. 10.18 Sometimes he takes it for the Land of Canaan which was but a little part of the world yea a little part of the whole earth as Rom. 4.13 And marvel not that our Apostle should take the world for the Land of Canaan when the Prophet Isaiah takes the earth yea the world for the Land of Israel which was but part of the Land of Canaan Isaiah 24 4. And here by the way observe that as Joshua was a Type of Jesus Christ so was the Land of Canaan into which he brought the Israelites a Type of all and every part of that blessedness into which Jesus Christ hath and will bring us WORKS WORKETH Our Apostle doth often make mention of Works in this his Epistle while he treats of Justification as Rom. 3.23 Where is boasting then It is excluded by what Law of works Nay and Rom. 4.2 If Abraham were justified by works he had whereof to glory and verse 4. Now to him that worketh i. e. to him which hath works is the reward not reckoned of grace but of debt and verse 6. Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works and Rom. 11.6 If it be of works then it is no more of grace and Rom. 3.28 We conclude that a man is justified by faith without the deeds or works of the Law In all which places and the like he takes works for works exactly done according to the Law so that the doer of them did never through the whole course of his life break the Law either in thought word or deed either by commission or by omission or by any other way in the least tittle or point thereof which works if we should suppose that any one had so done he would be justified by his works and that of debt for otherwise if God should not justifie him with Reverence be it spoken he would be unjust as I have said before Whereas therefore it is said that Abraham was not justified by works and that no man is justified by the deeds or works of the Law and that the purpose of God should stand not of works c. It is not so to be understood as that either Abraham or any other had such works and yet were not or should not be justified by them But it is so to be understood as that neither Abraham nor any other ever had hath or will have any such works And therefore as many as are justified are justified without them or though they have them not And for this reason it is that no man is said to be justified by the works which he doth or hath done or shall do I may add or can do because no man doth keep hath kept will keep or can keep the Law so strictly and exactly as the Law requireth so as that he hath not doth not or will not break it at any time For our Apostle to prove that no man is justified by the works of the Law proves that every man hath sinned Rom. Chap. 1.2 3. And therefore because every man hath sinned no man hath works in that sense which he speaketh of For if a man hath sinned but never so little he hath not works as our Apostle takes works in the places first named For cursed is every one that continueth not in all things which are written in the Book of the Law to do them In the voice of the Law Galat. 3.10 and Deut. 27.26 Our Apostle denies plainly that Abraham was justified by works Rom. 14. verse 1 2. And yet Saint James saith that he was when he saith Was not Abraham our Father justified by works James 2.21 what then shall we say that Saint Paul and Saint James thwarted or contradicted one the other God forbid For they were both led by the same Spirit even the Spirit of Truth and therefore could not erre or contradict one the other They take works therefore in several senses one after one sense the other after another Saint Paul speaks of works exactly done according to the command of the Law from the very birth or infancy of a man which works Abraham had not But Saint James speaks of such works as Abraham had and therefore not of works which Abraham did in the first part of his Age who no doubt in the first part of his Age was an Idolater Saint Paul speaks of works which Abraham should have done if he had been justified by works before his Call Saint James speaketh of works which he did after his Call Saint Paul speaks of works done without faith for he opposeth such works as he speaks of to faith and faith to works Rom. 3.27 28. And it is his scope to prove the necessity of faith because no man had done or could do such works but Saint James speaketh of works proceeding from faith yea Saint James takes works by a Metonymie for faith it self And therefore doth he so do that he may shew against such as are contented with an empty and barren faith that justifying faith is an operative faith and fruitful of good works To the works which Saint Paul speaks of justification is due of debt otherwise those works would not be works in his sense Rom. 11.6 and 4.4 But to the works which Saint James speaks of if we should suppose they were requisite to justification justification
Gospel which is preached by the Servants of God is a powerful instrument for the Salvation of such as believe And they which believe do attain to Salvation by the Gospel The Gospel is called the Power of God not because there is any natural or physical power in the words of the Gospel But because God sheweth his power in those that believe the Gospel in saving them that is in delivering them from all evil both of Sin and Punishment and in bringing them at last to everlasting joy and happiness And well may this be called the Power of God for what created power can save us from our sins who hath power enough to deliver us out of the Claws of the Devil to whom we were captive at his will 2 Tim. 2.26 who hath power to keep us safe from him that goeth about a roaring Lion seeking whom he way devour who hath power to free us from the miseries of this mortall body who can raise us up from the dead after death who hath power to change these vile bodies of ours into glorious bodies and this corruptible of ours into incorruptible who hath power to carry us up into heaven there to enjoy bliss for evermore but God who is Omnipotent and able to subdue all things to himself and to do whatsoever he pleaseth in Heaven and in Earth The Gospel therefore is called the Power of God Metonymically that is to say because the power of God is so joyned with it as that God will so shew his power in saving them that believe it as that he will bring them to everlasting Salvation They therefore which interpret the power of God to Salvation of a powerful instrument to save men must not take it for a Physical instrument but for a Moral instrument as I may so call it that is for such a thing with which God will so go along with his power as that he will save them which believe the Gospel even because they believe it We know that the Power of God did go along in the Primitive times with the preaching of the Gospel in that God did bear the preachers of it witness both with Signs and Wonders and with divers Miracles and gifts of the Holy-ghost according to his own will Heb. 2.4 But this is not the power here spoken of but that which we have already mentioned for signs are not for those which believe but for those which believe not 1 Cor. 14.22 but the Power of God in this place is for them which believe Vnto Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For Salvation or for this end that it may bring men unto Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here a Note of the final cause or of the end The Schools use to distinguish of a double Salvation the one Inchoate the other Consummate Salvation Inchoate consisteth in Remission of sins or Justification c. and may be had in this life In this sence the Apostle saith By Grace ye are saved through faith Ephes 2.8 And again Not by works of Righteousness which we have done but according to his mercy he saved us Titus 3.5 But Salvation Consummate is only to be had in the life to come and consists in Eternal life Now some understand this place only of Salvation Inchoate not Consummate But it is better to take it for our full and whole Salvation To every one that believeth i e. To every one that believeth the Gospel As a Medicine doth not profit how good soever it be except it be taken down So doth not the Gospel profit though it be the Power of God unto Salvation except it be believed and embraced To the Jew first and also to the Greek i. e. To the Jew first and then to the Greek And also is put here for Then or Afterwards The like manner of speech we read the 2 Cor. 8.5 They first gave their own selves to the Lord and unto us i. e. They did first give themselves to the Lord and then to us his Ministers Note that by the Greek is here meant all the Gentiles per Synedochen Species and to is the Greek to be taken so often as he is opposed to the Jew and therefore is the Greek put for all the Gentiles the rather than any other Nation because the Greek tongue was at this time from the time of Alexander the Great most generally used amongst all Nations as also because the Greeks were now of a long time more known to the Jews than any other People were by the Jew therefore and the Greek all the People of the World are here meant There is a Praerogative here given to the Jew above the Gentile which Praerogative consisteth in this that the Gospel was preached and to be preached to the Jew before it was preached or to be preached to the Gentile Acts 13.46 And in that that the Gospel did appertain to the Jew which believed more peculiarly than it did to the Gentile by reason of particular promises thereof made to them But it doth not consist in this that the believing Jew did or should obtain more exuberance of grace or greater salvation than the believing Gentile should Ver. 17. For therein is the Righteousness of God revealed For therein is Justification effectually revealed and thereby performed and wrought That which is here rendred Righteousness is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justificare to justifie So that Righteousness may be and is to be taken here for justification and justification signifieth with our Apostle remission of sins or absolution from sins and it is a tearm borrowed from the Law courts and is opposed to condemnation That which is called Righteousness or Justification is also called Redemption Chap. 3.24 Ephes 1.7 c. And it is called Salvation Math. 1.21 c. And both by a metaphor taken from Prisoners or Captives or Slaves which were under hard imprisonment or bondage or slavery and were as men appointed unto death but are delivered and redeemed with a price or saved by might out of that miserable condition and a condition no better than theirs were we in while we were under sin So that the Remission of our sins may be called as Righteousness or justification so Redemtion and Salvation too And note now that Salvation and Righteousness are often put for one and the same thing as Psal 98.2 The Lord hath made known his Salvation his Righteousness hath he openly shewed in the sight of the Heathen and Isaiah 56.1 My Salvation is near to come and my Righteousness to be revealed And Isaih 61.10 He hath clothed me with the garments of Salvation He hath covered me with the robe of Righteousness which I observe that it might seem strange to none that besides the derivation of the Greek word Righteousness should be put or taken for justification or redemption and Salvation from sins The Righteousness of God He calls it the Righteousness of God
of the first Chapter and are an Illation from thence yet have they some reflection upon that latter part of the first Chapter also which mentioneth and setteth forth the sins of the Gentiles For whereas the Apostle did there reckon up many sins of the Gentiles and shewed that they were by the judgement of God worthy of death We must conceive that the Jew hearing this did approve the Sentence of God and proudly condemn the Gentiles as worthy of death for these their sins whereupon the Apostle taketh an occasion to condemn the Jew out of his own mouth seeing that he held the truth in unrighteousness as well as the Gentile and did the same things as the Gentiles did whom he condemned Thou art inexcusable i. e. Thou canst not be excused nor defended from being worthy of the same death as the Gentile is worthy of O Man That is O thou Jew For he turnes his speech here to the Jew that he might shew him in particular that he hath held the truth of God in unrighteousness as well as the Gentiles according to what he said Chap. 1. ver 18. Whosoever thou art that judgest i. e. Whosoever thou art which judgest the Gentile to be worthy of death because of the sins which he hath committed The Apostle supposeth here that the Jews had judged the Gentiles to be worthy of death by reason of their sins And this supposition was not avain supposition For the Jews were a censorious People ready upon all occasions to condemn the Gentiles and to justifie themselves Wherein thou judgest another c. i. e. With the same judgement or with the same sentence with which thou condemnest the Gentile and judgest him worthy of death thou condemnest thy self and judgest thy self Wherein i. e. Wherewith or by which Supple judgement Note that the Praeposition In according to the Hebrew manner may be taken for with or by Thou judgest The Apostle speaks not here of Publique judgement whereby a Publique Judge doth by his Authority condemn a Malefactor that is brought before him But of private censure and judgement whereby a Private man taketh upon him to censure or judge another Another By this other understand the Gentile For thou that judgest doest the same things i. e. Thou which judgest the Gentile to be worthy of death for his sins doest the same things and committest the same sins thy self for which thou judgest and condemnest the Gentile He that condemneth a man and judgeth him worthy of death for committing such or such a sin if he himself hath committed the like he condemns himself though not in words yet in deeds by condemning him Doest the same things These words are not so precisely to be understood as though the Apostles meaning were that every Jew which judged a Gentile worthy of death for his sins were alwayes guilty of the same special sins for which he did condemn the Jew though it fell out oftentimes even so to be But the words are generally to be understood As if he should say For thou which judgest another worthy of death for such and such sins Thou thy self doest the same though not in Specie yet in Genere and committest sins of as hainous a nature as those are of which he committeth He that condemneth a man for Adultery though he himself hath not committed Adultery yet if he hath committed Murther or a sin which deserveth as great a punishment as Adultery doth he condemneth himself and judgeth himself to be as worthy of punishment as he which commited Adultery Ver. 2. But we are sure that the judgment of God is according to truth against them which commit such things Between this and the foregoing verse we must understand that the Jew hearing the Apostle say that he to wit the Jew condemned himself in that wherein he judged the Gentile because he did the same things grew hot and angry with the Apostle for that the Apostle made no difference between a Gentile and him which was a Jew and broke out into these or the like words But what if I condemn the Gentile for doing those unseemly things which you reckoned up must I therefore condemn my self Is there no difference between a Gentile and me A Gentile he is of an unclean Stock he is blind and ignorant and uncircumcised by nature but I am a Jew by Birth and therefore one of that holy People which the Lord the God chose to be a special People to himself Deut. 7.6 And I am skilled in the Laws and Statutes which God gave to us but not to the Gentiles Psalm 147.19 And I am circumcised with that circumcision which is a token of the Covenant made between God and the Children of Abraham Gen. 17.11 I may therefore condemn a Gentile and yet not condemn my self though I had committed the same things which the Gentile had And to this Obiection of the Jew doth the Apostle here answer q. d. Thou O Jew art partial in passing thy Sentence For though thou condemnest the Gentile for the sins which he committeth yet thou wilt not give judgment against thy self though thou thy self doest the same things which the Gentile doth But yet we are sure that the judgment of God is according to truth against all them which commit such things And therefore it is as well against thee who art a Jew and art instructed in the Law and art circumcised as it is against a Gentile Note here that it is the Apostles usual manner of teaching to teach by answering tacite Objections and Questions The chief Scope of the Apostle in the first part of this his Epistle is to shew That Justification is not by the works of the Moral Law Yet because the Jew thought that he might be justified though he had not observed the Moral Law by being a Jew that is by being a Child of Abraham Matth. 3.9 And by the knowledge and skill that he had in the Law And by his circumcision the Apostle doth by the bie as he hath occasion confute this conceit also That he might shew that a man is justified by Faith onely We are sure i. e. We who have the Spirt of the Lord or we who have the true knowledge of Gods word and the right understanding thereof we are sure According to truth i. e. According to the true doings of men without any respect to their persons And therefore this that thou art a Jew and instructed in the Law and Circumcised shall profit thee nothing if thou hast sinned Ver. 3. And thinkest thou this O Man c. q. d. But tell me seriously O thou Jew which judgest the Gentiles worthy of death which do such things and doest the same thy self doest thou think in thy conscience that thou shalt escape the judgement of God only because thou art a Jew and art circumcised and learned in the law Such things i. e. Such sins as are mentioned from Chap. 1. ver 29. to the end of that chapter Shalt
judged to be the better interpretation of the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is When respect is had in judgement not to the deeds and actions of a man which only should be scanned there but to other things as Beauty Honour Parentage Riches and the like which have nothing to do or have no Relation to the things which are to be judged But it may be objected here that God will reward the Jew which worketh good before the Gentile which worketh good and therefore God is a Respecter of Persons in judgement Answ Caeteris Paribus Or if other things are alike in both God will indeed give the prerogative of order to the Jew before he will to the Gentile But not when the Gentile excelleth the Jew But to give the praerogative of order for a mans stock or parentage sake is not against justice nor liable to that which is called respect of persons much less when God had before promised such a favour to the children of Abraham For in those things which are of meer favour there is not respect of persons and in all things whatsoever there must an order be observed Ver. 12 As many as have sinned without the Law shall perish also without the Law By the Law is here meant the Law which is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the written Law which was given by Moses And the meaning of these words is this that as many as have not received the Law which was given by Moses as it was by him given and yet have sinned shall perish or be damned though they do not perish or are damned by that Law of Moses to wit if they do not repent nor lay hold of Christ and his Gospel Without the Law i. e. Having not received that written Law which was given by Moses By these he understands the Gentiles Shall also perish without the Law i. e. That is shall also be damned though they be not damned or condemned by the written Law of Moses If you ask by what Law then they shall be damned or condemned for none shall be damned or condemned but for sin and there is no sin but is against a Law I answer They shall be damned or condemned by the Law of Nature which was written in their hearts As many as have sinned in the Law i. e. As many as have sinned having received the Law to wit the written Law of Moses and are under that By these he meaneth the Jews Shall be judged by the Law i. e. Shall be judged by that Law whether they have sinned or no and being found sinners by that shall be by that condemned to wit if they lay not hold of Christ and repent Ver. 13. For not the Hearers of the Law are just before God i. e. For they which are not Doers but Hearers only of the Law they are not such as shall be justified or acquitted in judgement before God We must understand here the word Onely And by Hearers we may understand not any ordinary Hearers onely but such also as have been diligent in hearing the Law read and expounded and have so far profited thereby as that they rest therein and know Gods will and approve the things that are excellent and are able to be instructors and Teachers of others and are such as we read of Verse 17 18 19 20. And by being just before God is meant being justified as the next Sentence sheweth Note that the Jews who sought for justification by the Law were so conceited of their diligent hearing of the Law and the knowledge which they got by hearing as that they thought themselves so highly beloved of God for that alone as that God would not by reason of that condemn them or cast them off though they broke the Law The Apostle therefore to take away this vain conceit of theirs Add to prevent any Objection which they might raise against that which he had said saith That not the Hearers of the Law are just before God but the Doers of the Law shall be justified The Doers of the Law shall be justified By the Doers of the Law are meant such as so do the Law as the Law requires that is such as so do the Law as that they never fall or fail at any time in performing whatsoever the Law commands for he that continueth not in all things which are written in the Book of the Law to do them is so far from being accounted just or from being justified by the Law as that he is cursed Galath 3.10 Deut 27.26 Note That the Apostle doth not affirm here or say that there are any such as have so perfectly observed the Law or have been such Doers thereof as the Law requireth But he doth onely teach what is required to legall Justification and what they must do who would be justified by the Law They must not be bare Hearers of the Law as the Jews would have it but exact doers of it Shall be justified i. e. Shall not come into condemnation but shall be acquitted in judgement and freed from punishment Ver. 14. For when the Gentiles which have not the Law i. e. When the Gentiles which have not the written Law of Moses nor ever had it c. By the Law understand here the written Law of Moses Note That these words relate not to that which went immediately before but to those words of the twelfth verse As many as have sinned without the Law shall also perish without the Law After which words we must understand these or the like to wit Yet you must not think that the Gentiles were altogether without a Law As if he should say As many as have sinned without the Law shall also perish without the Law yet you must not think that the Gentiles are altogether without a Law 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 For The Apostle doth here either prevent or answer an objection which might rise from these words ver 12. As many as have sinned without the Law shall also perish without the Law For a man when he heareth this may say If they were without a Law how could they sin for sin is the deviation from a Law and if they have not sinned how can they justly be punished or condemned To which the Apostle answers in effect thus Though I said speaking of the Gentiles that As many as have sinned without the Law shall also perish without the Law yet yee must not think that the Gentiles were altogether without a Law for when the Gentilss which have not the Law do by nature the things contained in the Law these though they have not the Law yet are as a Law unto themselves Do by nature the things contained in the Law i. e. Do by the light of nature such things as are contained in the moral Law of Moses and are prescribed or commanded to
be done thereby By the Law understand the Law of Mosos and that not the Ceremonial but the Morall Law by him given He saith that the Gentiles did such things as are contained in the Law not because they performed or kept the Law which the Jews broke or that they did fully answer that knowledge which they had of the truth but because they did many things which the Law prescribed for in making publick Laws and in giving private precepts they did praescribe and give in precepts honest things and forbid things dishonest even as the Law of Moses it self did These having not the Law i. e These though they have not the written Law of Moses given them in Tables of stone or outward writings as the Jews had Are a Law unto themselves That is Are as a Law or instead of a written Law unto themselves The Particle As is here as often it is elsewhere to be understood Therefore they are as a Law unto themselves because they can by the light of Nature which is in them tell themselves what is honest and what dishonest and what is to be done and what to be left undone V. 15. Which shew the work of the Law written in their hearts This relative Pronoun which includeth here and intimateth the cause as also it did chap. 1.25 q. d. For they shew Supple by doing by nature the things contained in the Law that the work of the Law is written in their heart And therefore they are as a Law unto themselves They shew the work of the Law to be written in their hearts because they do those things which are contained in the Law verse 14 The work of the Law By the work of the Law some understand the Law it self which is the Work to wit the Work of that great Law-maker the Lord of Heaven and Earth and as for the manner of speech the Law is called the Work of the Law as Circumcision is called the sign of Circumcision Rom. 4.3 Others take the Work of the Law for the effect of the Law to wit the written Law of Moses that is for the knowledge of good and evil for one effect of the Law is to shew what is good and to be followed what is evil and to be shunned q. d. For what the written Law doth work in the Jews to wit the knowledge of good and evill that do they shew written in their hearts which is an argument that They are a Law unto themselves Written in their hearts He opposeth the writing in their hearts to the writing in Tables of Stone after which manner the Law was written which was given by Moses Their conscience also bearing witness q. d. They not onely by shewing the works of the Law written in their hearts testifying that they are a Law unto themselves but their Conscience also testifying the same thing to wit That they are as a Law unto themselves This therefore is another argument to prove That the Gentiles are a Law unto themselves The Conscience is an operative Quality or Faculty or Action as some will of the mind which applieth our deeds to the Principles or Rules or Law of right Actions and thereby sheweth what is done as it ought to be and what is not done as it should be done Or it is a Practique Syllogisme as some call it which by the light of nature or of Grace judgeth and concludeth what is honest what dishonest what is commanded what forbiden what shall be rewarded what punished In this Syllogisme the Major Proposition is either from the light of Nature or from the Scriptures As for example he which sheds mans blood by man shall his blood be shed Gen. 9.6 This is the Major Proposition which the Conscience takes notice of In the Minor Proposition the Conscience of the Murderer assumeth saying thou hast shed mans blood Then doth the Conscience conclude a-against her own Master Therefore must thy blood be shed by man The Conscience therefore in whom soever it is hath knowledge of the Principles or Rules or Law of Actions and in the Gentiles which have no written Law given them from God as the Jews had she hath this knowledge from what is imprinted by Nature in their hearts Therefore well might the Apostle say that their Conscience testifieth that they are a Law unto themselves And their thoughts the mean while accusing or else excusing one another q. d. That is their thoughts in the mean time that they are working or doing any thing either accusing or excusing them respectively that is as they do either evil or good For if they do evil their thoughts will accuse them if they do good their thoughts will excuse them though men accuse them This I take to be the sence of this place as it is here rendered where Tò in the mean time signifies the mean time that they are working and One another is as much as them respectively For I understand this not of the thoughts but of the Men in whom these thoughts are But if you take it as though their thoughts accused or else excused one another So that the Accusers and Excusers were thoughts and the Accused or Excused were thoughts understand it not so as that the thoughts did this Reciprocally That is as if the same thoughts did accuse the same thoughts which accused them c. But so as that when evil thoughts arose in a man other thoughts arose in him and did accuse those evil thoughts of sin and evil and when those thoughts arose in a man which might seem evil and were not so other thoughts arose and did Apologize for and defend these thoughts For the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alwayes signifie a Reciprocation as will appear by Ephes 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being subject one to another in the fear of God where the Apostle would have Subjects to be subject to their Princes Servants to their Masters Children to their Parents but not Princes again to their Subjects Masters to their Servants nor Parents to their Children And according to this interpretation and exposition To in the mean while must either be redundant or signifie while they are Practically busied in examining what they have done Yet this place is most commonly rendered by other Interpreters thus though the sence be in a manner still the same and their thoughts by turns accusing or else excusing them The sence whereof is this q. d. That is their thoughts by turns either accusing them as when they do ill or excusing them as when they do well Note that the Conjunction And is put here as a Note of Declaration and is as much to say as That is for the thoughts accusing or the thoughts excusing are as two Species or Parts of the Conscience and declare what the Apostle meant by Conscience The thoughts of men cannot accuse men except they have a Rule or Law to judge their actions by from which Rule or
God and to be able to judge of those things which are most excellent in Gods sight Ver. 19 And art confident that thou thy self art a guid of the blind i. e. And boastest that thou art such a guid as that thou canst lead those that are blind and bring them into the right way And art confident i. e. And boastest Note that Confidence is put sometimes for Boasting by a Metonymie because boasting proceedeth of confidence so 2 Cor. 10 7. If any one trust to himself or is confident of himself that he is Christs is put for If any one boasteth that he is Christs and trust or confidence is put for glorying 2 Cor. 3.4 A Guide That is a Teacher A Metaphor from a Guide in the way Of the Blind i. e. Of the ignorant By the Blind are here meant literally such as want their bodily sight but by a metaphor the Ignorant And the ignorance of God and of his Will is every where in Scripture called blindness by a metaphor as John 9. ver 39 40 41. Matth. 15.14 and 23. ver 16 17 19 24 26. where our Saviour reproveth the blindness that is the ignorance of the Pharises By the blind or ignorant he meaneth the Gentiles particularly yet he may mean also some of the more ignorant parts of the common people of the Jews for the Apostle seemeth to speak here chiefly of the Scribes and Pharises who were puffed up with a great opinion of their own wisdome and knowledge in the Law Though the meanest of the Jews also thought himself able enough to teach a Gentile A light of them which are in darkness This is a Repetition of what he said before Light is taken here for one that giveth light by a metonymy to wit the light of Knowledge Ver. 20. An instructer of the foolish By the Foolish he meaneth those that are altogether without true Wisdom and Knowledge A teacher of Babes i. e. A Teacher of those which have no knowledge for of such is the name of Babes used by a metaphor 1 Cor. 14.20 Heb. 5.13 This is also a Repetition of what he said before where note that the Apostle doth repeat the same things and use an heap of the like expressions here the more to set out the boasting of these men whereby they boasted of their knowledge Which hast the form of knowledge and of the truth in the Law i. e. Because thou art such a one as hast the forme of Knowledge c. He sets down the cause here of their aforesaid confidence and boasting they were therefore confident and did therefore boast as they did because they had the form of Knowledge and of the Truth in the Law What we know we know by the Species or Images of the things known which are printed in our minds These Images or Species or the congeries thereof orderly placed or marshalled are called here the form of Knowledge and of the Truth By which he signifies that whatsoever is written in the Law the Jew said that he had the Image of it exactly and orderly imprinted in his mind by which he presently knew the things themselves Or by the form of Knowledge he may mean the true Method of teaching knowledge where by every particular which is to be known is put in due forme place and order which helps the memory both of the Master and of the Scholler Of knowledge and of the truth in the Law Knowledge and Truth here signifie one and the same thing to wit the Knowledge and Doctrine of those things which appertain to Religion and Godliness which things are contained in the Law and which God would have us know Some think that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figure so called in these words Of knowledge and of the Truth And that of Knowledge and of the Truth are put for Knowledge of the Truth or of the true Knowledge In the Law i. e. Of the Law for In may be a note of the Object here or matter of Knowledge Or In may be taken here for By and so In the Law may be interpreted by the Law that is by the benefit of the Law It may also be taken as it is usually taken and the Truth may be taken for the truth of things contained in the Law Note that these Prerogatives and gifts or endowments which the Apostle hath from ver 17. hitherto ascribed to the Jews may be ascribed unto them out of the opinion which they had of themselves not that they were so as he describes them to be indeed for see what our Saviour saith of such men Matthew 23.16 Ver. 21. Thou therefore which teachest another teachest thou not thy self The Apostle doth here shew that the Knowledge which the Jew boasted of was so far from excusing him from sin and exempting him from judgement as that it made his sin the greater and so his judgement the more grievous These men taught others in that they gave them Orall Precepts what they should do but they taught not themselves because they did not practise themselves what they gave in praecept to others Note that the Apostle useth Interrogatoies here the more to shew the indignity of these mens doings Thou that preachest a man should not steal doest thou steal The Apostle doth not bring proofs of these particulars of which he here accuseth the Jews Neither need he so well known at that time were these things which he accuseth them of Ver. 22. Thou that abhorrâ—st Idols doest thou commit sacriledge St. Hierom observeth That the Jews after the Babylonish Captivity never worshipped Idols at least publiquely as they did before that time and so doth the Targum Hierosolomytanum report of those Jews which returned out of the Captivity to their own Land and lived there But as for those which were dispersed among the Gentiles they were not free from Idolatry as appeareth 1 Peter 4.3 Doest thou commit sacriledge Sacriledge is a sin by which an holy thing is violated And it is committed when that which is holy is stoln or unlawfully taken out of an holy Place or when that which is not holy is stoln or unlawfully taken out of a Place that is holy or when that which is holy is stoln or unlawfully taken out of a Place which is not holy The Sacriledge here imputed to the Jews is likely to have consisted in that That some did defraud the Priests and Levites of their Tithes and such things as were due unto them by the Law and others did take those things which were Dedicated to the use of the Temple and convert them to their own private use It may be asked here why Saint Paul said Thou that abhorrest Idols doest thou commit Sacriledge whereas he said before thou that preachest a man should not steal doest thou steal thou that saist a man should not commit adultery doest thou commit adultery For are Idolatry and Sacriledge the same things Answ Idolatry is a spiritual kind of Sacriledge for it takes
away from God the honour which is holy to him Therefore might the Apostle say Thou that abhorrest Idols doest thou commit Sacriledge As if he should say Thou that abhorrest Sacriledge in one kind doest thou commit it in another Again the reason why the Jews abhorred Idols was because Idols were injurious to the Glory and Majesty of God and as Idolatry is injurious to Gods Glory and Majesty so is Sacriledge too Read Malach. 1. When therefore the Apostle saith Thou that abhorrest Idols doest thou commit Sacriledge It is as if he should say Thou that abhorrest Idols because they are injurious to the Glory and Majesty of God doest thou commit Sacriledge which is injurious to the same Glory and Majesty Ver. 23. Thou that makest thy boast of the Law i. e. Thou that makest thy boast that God hath given thee his Law and so honoured thee above the Gentiles Psalm 147.19 Or thou that makest thy boast of the knowledge which thou hast in the Law c. It was no contemptible Priviledge which God gave to the Jew above the Gentile in giving him the Law Read Deut. 4. v. 6 8. and Psalm 147. v. 19 20 Therefore no wonder that the Jew boasteth of it and of his knowledge therein By breaking the Law dishonourest thou God i. e. Doest thou break the Law which thou boastest of and so dishonourest God the giver of it q. d. Doest thou turn that in which thou gloriest to the dishonour of him which is the Author thereof and should receive Glory thereby As God is honoured by our obedience to his Law So is he dishonoured by the disobedience which is thereto offered For the breach of a Law turns to the contumelie and reproach of the Law-maker And it makes unbelievers to speak ill of him who giveth the Law when they to whom he gave it thus break it For they think that either he did delight in or connive at wickedness and forbid it only in a kind of formality or that he did not see it or that he was not able to punish it if he saw it and the like The Apostle after that he hath instanced in some particular sins of the Jews contrary to their Doctrine and Profession whereby they were made more liable to judgment than otherwise they would be wraps up the rest in this General Thou that makest thy boast of the Law by breaking of the Law dishonourest thou God Ver. 24. For the name of God is blasphemed among the Gentiles through you i. e. For God is evil spoken of among the Gentiles and ye are the cause that he is evil spoken of Blasphemy is commonly taken in the Scripture and in Ecclesiastical writers for evil speaking of or against God And they which profess God to be their God do make the Heathen which know not God to speak evil of God or against God when they sin contrary to the commandment of God For the Heathen when they see them sin and commit those things which are evil they say that that God whom they worship doth either delight in evil or sees not nor can see their evil deeds or if he doth see them and take notice of them yet he is not able to punish them or is willing to connive at them all which are evil speakings of God As it iâ— writtten To wit Isaiah 52.5 My Name continually every day is blasphemed and according to the reading of the Septuagint there is added amongst the Gentilâ—s How these words are applied by the Apostle to his present purpose may be asked Most Interpreters think that they are applied only by Accommodation which is when words are only used for the present purpose without any relation to the matter which is handled in that place from whence the words are taken As if the Apostle should say Through breaking the Law dishonoâ—rest thou God For what is written by the Prophet Isaiah Chap 52.5 may be said of you viz. The Name of God is blasphemed among the Gentiles through you But yet the Apostle may alledge that place of Isaiah as a reall proof to prove that the Name of God was blasphemed that is dishonoured and evil spoken of among the Gentiles by reason of the sins of the Jews The blasphemy which the Prophet Isaiah speaketh of was that by which the Babylonians and other Gentiles bordering upon them or living among them did blaspheme the true God But this blasphemy was occasioned partly by the fault of the Jews which were then in Captivity to the Babylonians for many of the Jews which were in Babylon lived not so strictly as their Religion required and when God sent his Prophets to tell them in his Name that he would deliver them out of the hands of the Babylonians they considering the great Power of the Babylonians who lay heavy upon them more than they did the Omnipotency of God would not believe the word of the Lord which made the Babylonians to think and say that the God of Israel was a wicked God because his Servants were wicked And that he was a poor weak God in respect of them because he was not able to deliver his Servants out of their hands neither did his Servants think him able to do it This then was spoken by the Prophet of the Babylonians and other Gentiles who were moved to blaspheme God by the evil carriage of the Jews which lived in the time of the Babylonish Captivity But those Jews which lived in the time of the Babylonish Captivity might be in respect of their evil carriage a Type of those Jews which lived in the time of the Gospel and so what is litterally or historically spoken by the Prophet Isaiah touching them of that time might be Prophetically spoken by him of those which lived in the time of the Gospel And so our Apostle may take it For proof of this that the Jews of one time may be Types of the Jews of another time observe that the Prophet Isaiah speaking of the Jews of his time wherein he lived saith in the Person of God This people draweth near me with their mouth and with their lips do honor me but have removed their heart far from me and their fear toward me is taught by the Precepts of men Isa 29.13 Now what the Prophet saith there is plain that he saith litterally or historically of the Jews of the time in which he lived Yet because as it seems these Jews were a Type of those Jews which lived in our Saviours time these words of Isaiah are taken not only as an Historical narration of those Jews which lived in Isaiah's dayes but also as a Prophesie concerning those Jews which lived in the dayes of our Saviour for thus saith our Saviour to them Mat. 15.7 Well did Isaiah prophesie of you saying This People draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me But in vain do they worship me teaching for Doctrines the Commandments of men
rise up in judgement against those Jews which our Saviour there reprehends and condemn them Mat. 12.41 Or the uncircumcised if he fulfill the Law may be said to judge the Jew which breaks the Law because he shall move God to condemn him for he shall give just occasion to God the judge of all to condemn him being that he kept the Law though he had it not written but the Jew though he had it written broke it Who by the Letter and circumcision i. e. Who having received that is who though thou hast received both the written Law and circumcision Note that By is taken here for With 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as chap 4.11 So that this is as if he should say Who with the Letter and circumcision that is Who having the Letter and circumcision or who though thou hast both the Letter and circumcision c. By the Letter is meant the Law written in Letters Ver. 28. For he is not a Jew which is one outwardly c. The Apostle prevents an Objection here For whereas he shewed from ver 17. to ver 24 That a Jew which had the knowledge of the Law being that he sinned his sin was greater than his who was not a Jew and had not the knowledge of the Law And whereas he told the Jew ver 25. That if he kept not the Law but was a breaker of the Law his circumcision which he so much trusted in was made uncircumcision And again ver 26 27. That the uncircumcised Gentile if he keep the Righteousness of the Law his uncircumcision should be counted for circumcision yea He should judge the Jew who having both circumcision and the Law did transgress the Law A Jew might object saying But how can this be Paul that the case of a Jew can be so bad as thou makest it though he doth sin Or how can it be that his circumcision should become uncircumcision if he keep not the Law And how should the uncircumcision of the Gentiles if they keep the Righteousness of the Law be counted for circumcision And how should an uncircumcised Gentile which fulfilleth the Law judge a Jew which hath the Law and circumcision if he transgresseth the Law For knowest not thou that a Jew is in high respect and favour with God as being a Child of Abraham the friend of God and that circumcision is highly respected and favoured of God as being given to Abraham as a sign of his favour and a Seal of the covenant which he made with him and with his seed whose seed the Jews are This objection I say the Apostle prevents by granting that which a carnal Jew might object concerning a Jew and concerning circumcision but distinguishing between a Jew and a Jew and between circumcision and circumcision q. d. For though I grant you that a Jew is in high favour with God and that circumcision is highly respected of him yet He is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the Heart c. For he is not a Jew which is one outwardly q. d. For though a Jew be highly favoured of God and circumcision be highly respected by him yet he which is a Jew outwardly only Supple he is not the Jew which God so highly favoureth Ellipsis The Jew did therefore think himself highly favoured by God and so free from judgement because he was of the Seed of Abraham for every Jew is a Son of Abraham according to the flesh but see what was said ver 17. concerning the Jew He is said to be a Jew outwardly who is a Son of Abraham onely according to the flesh and appears to be so by his Genealogie and by enjoying the outward Priviledges of such as were children of Abraham carnally Neither is that circumcision which is outward in the Flesh i e. Neither is that circumcision which is outward to wit in the Flesh Supple that circumcision which God so highly respecteth Ellipsis Ver. 29. But he is a Jew which is one inwardly q. d. But he is the Jew which God so highly favours and which shall escape the wrath and judgement of God which is a Jew inwardly By a Jew as I intimated is understood a Child of Abraham and he is a Child of Abraham inwardly who is like unto Abraham in the inward gifts and graces of the Soul as in Faith and the like For they which are of faith the same are the Children of Abraham Galat. 3.7 And if yee were Abrahams children yee would do the works of Abraham saith our Saviour John 8.39 And they which are so the Children of Abraham or thus Jews they shall find respect and favour with God and shall escape the wrath and judgement of God For they have peace with God and rejoyce in the hope of his Glory Rom. chap. 5. ver 1 2. And circumcision is that of the Heart i. e And the circumcision which findeth respect and favour with God and so profiteth to escaping the wrath and judgement of God is that circumcision which is of the heart Ellipsis That of the heart i. e. That whereby the Heart is circumcised from sins and dead works as from unbelief and the like and that only c. The circumcision of the heart is that whereby infidelity and all superfluity of naughtiness is as it were cut off from the heart and cast away And this was signified as a duty to be done by the outward circumcision of the foreskin of the yard or flesh See Deut. 10. ver 16. and Acts 7. ver 51. In the Spirit not in the Letter That is that which is delivered and commended in the Gospel not that which is commanded and expressed in the Law Thus Some-Where note that the Spirit is taken sometimes for the Gospel and the Letter for the Law as 2 Cor. 3.6 But others had rather take the Spirit here for that principal part of man to wit the Soul which is a Spirit and the Letter for that part of the Body in which circumcision was to be made by the Praescript of the Letter that is by the Praescript of the Law by a Metonymie which Prescript appointed the Praeputium or foreskin to be circumcised Gen. 17.11 Levit. 12.3 So that the sence of this place is this q. d. Which circumcision is in the Soul not in the Body or any part thereof Whose praise is not of Men but of God i. e. Which Circumcision is prais-worthy yet God only can give it its due praise and not Man God only can give this Circumcision its due praise because being it is in the Heart or Soul God only can see whether it be true or no for he only is the searcher of the Reins and Heart Revel 2.23 Heb. 4.13 And therefore he can only see whether it be worthy of praise or not By what the Apostle speaks here in these
their speech are said to have poyson under or in their lips Of such Saint James saith That their tongue is full of deadly poison James 3.8 The poyson of Asps an Aspe is a little Creature frequent in Africa whose poyson is very venemous Aristotle in his Historiae Animalium lib. 8.29 Saith that the venome of this Serpent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is incureable Is under their Lips He may say under their Lips to signifie that it was not to be seen or perceived And signifie by that again that these were men of flattering tongues but of most bloody hearts or thoughts But others take under their lips barely for In their lips These words are taken out of Psal 140.4 Which Psalm was wrote by David against Doeg and the Ziphites who did malitiously accuse him and speak all evil against him to Saul and by these words the Prophet sheweth how these his enemies dealt with him but being the enemies of David who was a Type of Christ prefigured the enemies of Christ that is such as believed not in Christ The words may be applied to them also in the Mystical Sence Ver. 14. Whose mouth is full of cursing and bitterness This is taken from Psal 10 7. and cited according to the Septuagint whereas according to the Hebrew Text it is thus his mouth is full of cursing and deceit Where it seemeth as it is observed by many That the Septuagint did read Vmireroth amaritudinibus i. e. and bitternesses for Vmirmoth fraudibus i. e. and deceits yet as these latter words are not much unlike no more is the Sence For wicked men are wont to speak all manner of evil against the Godly with all bitterness but yet falsly and therefore deceitfully For it is false which they speak though they would have men believe that it is true so deceiving them See Matthew Chap. 5. ver 11.44 By this also doth David describe the nature of his enemies as he did before but by describing them he describes such also as should be enemies to Christ that is to the Faith He saith here whose mouth is full of cursing and bitterness Whereas the Order of his speech requireth that he should have said their mouth c. But it is not unusuall to confound Subjunctive Articles or Pronouns with Praepositives An example whereof we may have in that great Master of Rhetorick Cicero Philip 1. Eas leges quas ipse vobis inspectantibus recitavit pronunciavit tulit quibus latis gloriabatur iisque legibus Rempublicam contineri putabat de Provinciis de Judiciis eas inquam Caesaris leges nos qui defendimus acta Caesaris evertendas putabimus Where iis and quibus are mixt together Again in the tenth Psalm 7. verse as it is read according to the Septuagint whom St. Paul followeth It is not a Praepositive but a Subjunctive Article and the Apostle useth for the most part when he citeth any Testimony to cite it as it lieth in the Text out of which he takes it and not to regard the Syntax where he useth it Ver. 15. Their feet are swift to shed blood destruction and misery are in their wayes and the way of peace they have not known These Testimonies are taken out of Isaiah Chap. 59. v 7 8. but not according to the strict words yet according to the Sence as they which take view of the place may easily perceive And they are spoken there of the Jewes of that time But those Jews were Types of these Jews which lived in Pauls time for Jews of one time are Types of Jews of another time See notes Chap. 2. ver 24 And therefore well may Saint Paul apply what was said of the Jews of that time to the Jews of his time Adde to this that the Jews of which the Prophet Isaiah speaketh were such as were at that time in Captivity under the Babylonians Now the captivity of the Jews under the Babylonians was a Type of the captivity of Man under sin and the Devil while therefore the Prophet Isaiah describeth the manners of those Jews which were in captivity under the Babylonians in the Literal or Historical sence He describeth with all the manners of the Jews yea and of the Gentiles too which were captive under sin and the Devil in the mystical sence Their feet are swift to shed blood i e. They are bloody minded ready upon all occasions to runne and shed innocent blood Note that the feet are put here by a Synecdoche for the whole man and therefore the feet because we post from place to place with them when we have any thing to do Ver. 16. Destruction and misery are in their ways i. e. Which way soever they go they bring misery and destruction upon men like a common plague Destruction and misery are to be understood here not as suffered by these men but as wrought by them and that without any respect of Persons at all Ver. 17 And the way of peace have they not known i. e. They have not known how to live quietly and friendly with men Or they have not walked in peaceable ways but are strangers to them as if they knew them not Note that ways and paths are often put for the actions of Men by a Metaphor Some observe here that the Hebrew say of him that doth not care for or regard a thing that he doth not so much as know it as Jerem. 4 22. Ver. 18. There is no fear of God before their eyes i e. They do not consider with the eyes of their mind that God is present to see and behold their doings even that God which they ought to stand in fear of as being a severe punisher of all wickedness Men use to be curbed bridled in that they run not headlong into sin by the fear of God the just Judge Where therefore this fear is not men even rush into all manner of wickedness as an Horse into the Battle This Testimony is taken out of Psalm 36 1. And these words David who was a Type of Christ speaks of his Enemies who were Types of the enemies of Christ that is of the unfaithful as will appear by vers 11 12. of that Psalm So that they may be well applied by the Apostle as they are to all unbelievers which are enemies of Christ and his Servants as spoken of them in the Mystical sence Ver. 19. Now we know that whatsoever the Law saith it saith to them which are under the Law The Apostle prevents an Objection here For whereas the Apostle had alledged many Testimonies out of the Old Testament to prove that Jews and Gentiles are both under sin The Jew might object and say But what do these Testimonies which thou hast alledged concern us These Testimonies concern not us Jews neither are they spoken of us but they concern only the Gentiles and are spoken only of them To this the Apostle answereth Now we know that whatsoever the Law that is the writings
the Law is only the knowledge of sin So some understanding the word only here q. d. For by the Law we only come to know what sin is that is all that the Law can do it can teach us what sin is indeed but it cannot enable us or give us strength to avoid sin that so we may be justified This then is an Answer to an Objection which some might make saying Why Some men as the Jews for example have the written Law and cannot that enable them to do the deeds of the Law so that they may be justified thereby To this the Apostle answers confirming what he had said No for by the Law is only the knowledge of sin Oâ—hers make this an Answer to an Objection too but thus whereas the Apostle said That no flesh shall be justified by the deeds of the Law A Jew might object and say to what purpose then is the Law if a man cannot be justified thereby then was the Law given in vain To this the Apostle answers q. d. Yet it was not for no purpose or in vain that the Law was given though a man cannot be justified thereby for by the Law we come to know what sin is Others take this as a Reason brought by the Apostle to confirm what he had said to wit That no flesh should be justified in the sight of God And his reason is because every man knows by the Law that he hath sinned For whereas the Law tels every man his duty and his conscience tels him that he hath not done according to the Law what remains but that by the Law he knows that he hath sinned Others take this also as a Reason brought by the Apostle to confirm what he had said to wit That no flesh should be justified in the sight of God But they take the word Law in a larger manner than the former did For they take it for the whole word of God contained in the Old Testament And by the Law so taken it is known that All have sinned because there be many passages in the word of God which shew that all have sinned Ver. 21. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets i e. But yet the righteousness of God without the Law is manifested c The Apostle prevents an Objection here For whereas he said ver 20. That by the deeds of the Law no flesh shall be justified in the sight of God c. A man might object and say if it be so that No flesh can be justified in the sight of God by the deeds of the Law miserable is mans condition For how can a man be justified if not by the Law This Objection I say the Apostle prevents saying But yet the righteousness of God without the Law is manifested Even the righteousness of God which is by faith c. By which he sheweth that a man may be justified by Faith without the Law that is without the strict observation of the Law But now This Particle now is not here an Adverbe of Time but being joyned with But signifieth as much as But yet and so it signifieth also Hebrews 11. ver 16. In these words But now they desire a better Country That is an Heavenly The Righteousness of God Righteousness is taken here for justification as cap. 1.17 and it is called The Righteousness of God because it justifieth before God and God is the Author of it Without the Law That is without the deeds of the Law or without the strict observation of the Law These words answer to those of the twentieth verse viz. By the deeds of the Law And are answered again by those of the two and twentieth verse viz. By the faith of Jesus Christ Is manifested i. e Is plainly and explicitely made known by the preaching of the Gospel Being witnessed by the Law and the Prophets By the Law is here meant especially the Books of Moses in which the Law is written and by the Prophets he meaneth the books writings of the Prophets among which the Books of the Psalms is to be reckoned though sometimes they are distinguished one from another as Luke 24.44 Justification by Faith and so without the Law is attested as out of other places so out of the books of Moses in the History of Abraham Rom. 4.3 And out of the books of the Prophets as out of Habakkuk Hab. 2.4 cited Rom. 1.17 And out of the Psalms Psal 32.1 cited Rom. 4.6 and out of Isaiah Isa 28 16. cited Rom. 9.33 and 10.11 c. The Ceremonies also of the Law witnessed this by the blood of their sacrifices and by their washings and by the covering of the Arke c. The Apostle adds this Being witnessed by the Law and the Prophets to shew that what he taught was no sigment of his own but that which the holy Scriptures did acknowledge and teach Ver. 22. Even the righteousness of God which is by faith of Jesus Christ q. d. I say the righteousness of God which is by faith of Jesus Christ The Apostle resumes here the words which he used in the former verse that he might explain himself what Righteousness of God it was which he said was now manifested For in the former verse he did set it out only Negatively and shew only that it was a Righteousness without works Now therefore he shews what it is affirmatively while he sheweth that it is a Righteousness which is to be obtained by Faith and that the Faith of Jesus Christ By the Faith of Jesus Christ i. e. By the faith of the Gospel whereof Jesus Christ is the Chief and Principall Subject and of which he was the Preacher This Genitive case therefore is Genitivus objecti efficientis The Object of our Faith is the Gospel of Christ chap. 1.16 And Jesus Christ himself is as the Preacher so the Principal Subject of that Gospel Jesus Christ therefore is put here for the Gospel of Jesus Christ Per Synechdochen Partis for think it not enough to justification to believe that Jesus Christ is come into the world No nor that God hath raised him from the dead as Chap. 10 9. But when it is said that we shall be justified by the faith of Jesus or that we shall be saved if we believe that God hath raised him from the dead A part of the Object which we must believe for our justification is put for the whole Vnto all i. e. Which Righteousness is offered to all whether Jews or Gentiles And upon all them which believe i. e. And which righteousness is actually bestowed upon all and only upon all them which believe whether they be Jews or Gentiles Note here that there is a Totall Ellipsis of the Verbs in the Greek which are supplied by some in this manner as I have spoken and they do interpret these words as if by these words Vnto all were intended the offer of righteousness or justification And
as if by these words Vpon all were signified the actual bestowing thereof But others take these words Vpon all to be but a repetition of those words Vnto all and conceive that they were iterated or repeated the more to inculcate the Doctrine of Justification by Faith and the more to comfort and hearten those which believed q.d. which cometh unto all them and upon all them which believe whether they be Jews or Gentiles Yet we must understand the word Only here which is often left to be understood For the Apostle would shew here that they whom God justifieth do not attain to justification by several wayes as the Jews by the Law and the Gentiles by Faith But that both Jews and Gentiles obtain it by one and the same way namely by Faith Wherefore when he saith unto all and upon all them which believe it is as if he should say Vnto all them and only upon all them which believe For there is no difference Supple between Nations or Persons in respect of the way or manner of justification For all whether they be Jews or Gentiles circumcised or uncircumcised or whatsoever they be which are justified are justified after one and the same way or manner to wit by Faith He sheweth the Reason here why he said unto all and only upon all them which believe Ver. 23. For all have sinned He gives a Reason here why there is no difference in the way of justification and the reason is because all have sinned Had not all sinned but some sinned and others lived and continued without sin then had there been a difference in the way of justification For they that had not sinned would have been justified by the works of the Law and they that had sinned would have been justified if they had been justified at all by Faith But being that all have sinned and God hath appointed no other way for the justification of sinners but by Faith all that are justified must be justified by Faith and so after one and the same way or manner of justification And come short of the glory of God That is and come short of fulfilling of the Law or and come short of the praise of God for fulfilling the Law or for their Innocency And come short of the glory of God The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken here for the praise of God that praise wherewith he praiseth and commendeth men for their well-doing as it is also taken John 12.43 Yea for that praise wherewith he praiseth or commendeth men for their innocency or for that that they have perfectly done their duty and failed in nothing at all So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God is not here Genitivus Objecti but Genitivus Efficientis as Grammarians speak And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which may be rendred Non assequuntur i. e. They attain not to q. d. All have sinned and none hath attained to the praise of God or to that that God should praise him for his innocency or for so doing the Law as that he hath failed in nothing thereof In Courts of Justice where a man is accused of some grievous crime against the Law and he is found innocent and clear of the crime whereof he is accused the Judge useth to commend the party accused and found clear for his innocency and integrity that he may incourage him to persevere and keep himself innocent from the breach of the Law Hence that Rom. 13.3 Do that which is good and thou shalt have praise of the same To this usage doth the Apostle seem here to allude who in the Treaty of Justification which is the main Subject of this his Epistle borroweth many Metaphors from the Courts of Justice Some conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is properly taken is spoken of such as running with others in a Race are cast behind through weariness and faintness or some other accident or disability so that they come not to the Goale so as to have any reward or fruit of their pains and labour and to attain the prize So that by putting the Antecedent for the Consequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Not to attain to The Apostle therefore according to these useth a Metaphor here not from the Courts of Justice but from a Race in which Metaphor Man is as the runner in a Race the Race is the Commandments of God The End of the Race is the perfect keeping of the Commandments the Agonotheta is God himself The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reward which he propoundeth is his Praise and Approbation The like Metaphor they observe Heb. 4 1. Ver. 24. Being justified freely by his Grace i e. That they may be justified freely by his Grace Supple As many as are justified Being justified The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is a participle which is as much here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they are justified So the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being filled is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they are filled chap. 1.29 Freely by his grace i. e. Freely by his Favour and so not of Debt or of Merit He saith both freely and by his grace doubling as it were the same word that he might the more exclude Debt and Merit Through the Redemption which is in Jesus Christ That is By the justification which is by Christ Jesus Note that the word Redemption at it is here taken and justification signifie both one and the same thing to wit a freedom or delivery from the guilt and punishment of sin only the Metaphor is diverse For Justification is a Metaphor taken from Courts of Justice where a man is said to be justified when he is acquitted or absolved from that crime of which he was accused And Redemption is a Metaphor taken from Captives which are redeemed with a price out of the hands of those to whom they were in Captivity and who had power to kill them This Justification or Redemption is said to be by Christ Jesus because we are justified by his merits and we are redeemed by his Blood 1 Pet. 1.18 19. That is in Christ Jesus i. e. That is by Christ Jesus or through Christ Jesus as the meritorious cause thereof Note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In answereth to the Hebrew Prefix Beth and therefore may be taken for By or Through yea for almost any Preposition whatsoever Ver. 25. Whom God hath set forth to be a Propitiation i. e. Whom God hath given set forth and proclaimed to be a means to appease his displeasure God may be said to give set forth and proclaim Christ as a means to appease his displeasure because as he hath appointed and ordained him to be our Propitiator So he gave him and he made it known to all that he had given him to be such by the
by the Rites and Expiations of the Law otherwise God would have taken vengeance of their sins long before this To this therefore the Apostle answers That it was not because they had not committed such sins nor because their sins were expiated and purged by the Law that God had not punished them in any grievous manner but it was because of his forbearance and long suffering Note that Christ was not a Propitiation for all sins which were past but only for the sins past of such as repented whose sins God punished not so soon as they were committed and for Gods forbearance to them others which repented not did fare the better in that God did forbear them and the sins of them which repented he punished in Christ Ver. 26. To declare I say at this time his Righteousnes The Apostle resumes here what he spoke in the former verse the better to explain himself This word Righteousness is to be taken here both for the Fidelity or Truth and for the Goodness or Mercy of God as I said before For what he meaneth by Declaring the Righteousness of God he expoundeth by those words that he might be just and the justifier of him which believeth in Jesus Where to be just signifieth the Fidelity and Truth of God in keeping his word To be the justifier of him which believeth in Jesus sheweth the Goodness and Mercy of God Of that that the word Righteousness is sometimes taken for Fidelity and Truth we have an example verse 5. Of that that the word Righteousness is taken for Goodness and Mercy we have an example 2 Cor. 9.9 It may be that the Apostle saith of God That he granted remission of sins that he might appear just in respect of the Jews because of the promise of God made to their Fathers that he would upon their saith and repentance give them remission of sins And that he saith that he granted remission of sins that he might appear the justifier of him which believeth in Jesus in respect especially of the Gentile who had no such promise made to him by God of his justification as the Jew had yet may rejoyce in that that God hath freely justified him At this time By this time he meaneth here the Time of the Gospel and it is opposed to the time of the Law or the time before Christ signified by or intimated in those words of the former verse to wit sins that are past That he might be just q. d That is to say That he might appear to be just That is that he might appear to be True and Faithful in his word These words That is to say are here to be understood and to be is to be taken for To appear to be as ver 4. And Just is to be taken here for True and Faithfull in word as it is also taken 1 John 1.9 And God is said here to be True and Faithfull because he did say and promise in the Law and in the Prophets that he would give remission of sins unto his People and so justifie them and as he said and promised so he did to as many as believed And the Justifi r of him which believeth in Jesus q. d. And that he might appear to be the Justifier of him which believeth in Jesus To justifie is to foâ—gâ—ve sins and to absolve from punishment due unto sins and this is an effect of the great mercy and goodness of God Ver 27. Were is boasting then q. d. Being therefore That all have sinned and come short of the Glory of God and that as many as are justified are justified freely by his Grace through the redemption that is in Christ Jesus c. Where is Boasting i. e. Where is any just cause of Boasting This is a Corollary drawn from what he said from ver 20. hitherto and the Apostle drawes it to repress the vain boasting of the Jews and to make men seek after Justification not by the Law but by Faith And it is spoken after a kind of insulting manner the Apostle insulting thereby as it were over the Jews who were great boasters Where is boasting Note that the Apostle speaks not here of an unlawfull or unjust or causless boasting or of boasting only before Men for so any man might boast and so did the Jews boast But he speaks of a lawfull just and well grounded boasting and a boasting before God such a boasting where nothing is to be imputed to the grace and favour of God but all to a mans own self And that not in the appearance of man only but in the strict eye and view of God Such a boasting as this is the Apostle demonstratively hath proved cannot have place in a justified Man It is excluded q. d. It hath no place at all in a man which is actually justified but is excluded from his justification By what Law The word Law is to be taken here in a more Lax and Generall signification than commonly it is taken For here are two Species of the Law as it is here used mentioned in this place The Law of works and the Law of faith whereof the Law of works is properly and most usually called the Law and is ordinarily opposed to the Gospel and the other is the Gospel as it is opposed to the Law so strictly taken The word Law therefore is to be taken here for Doctrine q. d. But by what doctrine is boasting excluded That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Law is that which is usual in the Hebrew Torah and Torah signifieth not onely the Law in speciall but any doctrine in generall as I said before ver 19. from whence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our English word Law doth often signifie the like as the Hebrew Torah doth in analogy to that Of Works i. e. By the Law of works The word Law is here to be understood from that which went before By the Law of Works is meant that doctrine which teacheth that a Man which is actually Justified is justified by the works of the Law and that he that would be justified must be thereby justified which cannot be except a man hath most exactly kept the whole Law and never failed in any Tittle thereof at any time Nay The Apostle sheweth here that boasting is not excluded by the Law of Works And indeed it implieth a contradiction to say that a justified man or a man that is actually justified according to the Law of Works is excluded from boasting by the Law of Works For he that is justified according to the Law of Works with Reverence be it spoken is not beholding to God for his justification for he hath perfectly observed the Law in every Apex Tittle and Jot of it so that God who is just in his judgement when he is brought before his Tribunal as a Transgressour of the Law must needs justifie him that is must needs acquit him and pronounce him guiltless and God would be unjust
if he did not so Such a man therefore as is justified according to the Law of Works hath good cause of boasting even before God Chapter 4.2 But by the Law of Faith That Law that is that doctrine which teacheth that a man is justified by Faith doth exclude boasting and takes away the cause or ground of boasting from a justified man For it teacheth that he that is justified according to that hath sinned and therefore if he be justified he is justified by Grace that is by the meer favour and mercy of God which cannot stand with boasting It teacheth I say that every man hath sinned and so that every man is under the Curse for cursed is every one that continueth not in all things which are written in the Book of the Law to do them Deut 27.25 Galat. 3.10 And being now cursed he cannot get out from under that curse without the favour and mercy of God For having broken the Law he cannot be justified by the Law for that implies a Contradiction And therefore if he be justified he must be justified by Faith and so by the meer grace and favour of God with which boasting cannot consist The Apostles scope in this verse is as I said as to repress the vain boasting of the Jews so to take men off from seeking after justification by works or by the works of the Law and to bring them to seek after justification by Faith and his Argument is valid to this purpose upon supposition which yet he hath proved to be a most certain Truth that all have sinned For if all men have sinned which is an undeniable truth and which the doctrine of Faith teacheth then no man can boast before God for whosoever hath sinned hath need of the grace and favour of God And whosoever receives any thing of the grace and favour of God cannot boast 1 Cor. 4.7 Now if thou canst not boast thou seekest in vain to be justified by the works of the Law for no man can be justified by the works of the Law but he which keepeth the Law and hath always kept it in every point And he that keeps it so may boast Therefore being thou canst not boast seek not for justification by the works of the Law which makes them boast which are justified thereby but seek for it by faith For though thou canst not boast and so canst not be justified by the works of the Law yet thou mayest be justified by Faith It is not unlikely but that among the Jews which were blinded by reason of their unbelief Chap. 11. ver 7. There were some who though they were convinced that they could not boast yet did seek for justification by the Law not perceiving how incompatible these two things are Not to boast or not to have matter of boasting and to be justified by the Law But by the Law of Faith Note that whereas the Apostle might have said thus Where is boasting then It is excluded By what By Works Nay but by Faith He saith Where is boasting then It is excluded By what Law of works Nay but by the Law of Faith And this he doth by a Mimesis mentioning and repeating the word Law that he might in a slighting manner imitate the Jews who did crack of the Law and had the Law alwayes in their mouths though they kept it not intimating thereby that if they gloried in the word Law he could say that they which were Justified were justified by a Law too but not by the Law which they cracked of to wit the Law of Works but by a Law differing from that to wit the Law of Faith Ver. 28. We conclude therefore that a man is justified by faith This conclusion the Apostle draws not from the verse immediately going before but from his whole discourse which he hath had from the 17. verse of the first Chapter of this Epistle hitherto and especially from that which he taught and discoursed of Chap. 3. ver 23 24 25 26. A Man i. e. Any or Every man that is justified The word Man is to be taken here indefinitely q. d. We conclude therefore that a man be he Jew or be he Gentile or whatsoever he is that is justified is justified by Faith without the Works of the Law Without the Works of the Law i. e. Though he be without the Works of the Law that is though he be without that that he hath perfectly observed and kept the Law Without the Works of the Law is the same here as Not by the Works of the Law Gal. 2.16 By the Works of the Law are meant Works done exactly according to the Praescript of the Law so that if a man hath at any time transgressed the Law either positively or privatively he cannot be said to have the works of the Law in the Apostles sence here Ver. 29. Is he the God of the Jews only For God to be the God of any one doth sometimes signifie that God is held as a God and worshipped and obeyed as a God of him whose God he is said to be In this sence Jacob said that the Lord should be his God Gen. 28.21 Sometimes again and that most frequently for God to be the God of any one signifieth that God is an Egregious Benefactor of him whose God he is said to be In which sence it is said Blessed is the Nation whose God is the Lord Psalm 33.12 And in which sence God is said to be the God of Abraham and the God of Isaac and the God of Jacob Exod 3.6 And in which sence God saith that he would be a God to Abraham and to his Seed after him Gen. 17.7 Now of these two sences the latter is that in which God is said here to be a God of the Jews and not of the Jews only but of the Gentiles also For God is a Benefactor to them both not only in Temporal blessings but in Spiritual blessings also and in such as concern Eternal Salvation The Apostle speaketh by an Interrogative here first to signifie that the thing which he speaks of is so plain as that it cannot be denied Secondly to take up the Jews a little who entertained a base esteem of the Gentiles Is he not of the Gentiles also i e. Is he not the God of the Gentiles also and doth he not wish and do well to them also that they may be saved Yea of the Gentiles also q. d. Yea he is the God of the Gentiles also and wisheth and doth well to them that they may be saved and will be a Benefactor to them in those things which concern their Eternal welfare if they believe As for the Connexion of this verse with what went before It is this The Apostle had said vers 28. That a Man is justified by faith without the deeds of the Law where he took the word Man indefinitely for men of any Nation by reason therefore of that word he had a good opportunity given him to speak to
the Jew of the good will of God towards the Gentiles from that therefore he inferreth this Corollary Is he the God of the Jews only c. As if he should say and now O thou Jew is God the God of the Jews only is he not the God of the Gentiles also Yes he is the God of the Gentiles also seeing it is one God which shall justifie the Circumcision by Faith and the uncircumcision through Faith And this or the like opportunity he takes often to declare the good will and favour of God towards the Gentiles because the Jews counted the Gentiles but as brute Beasts to whom God had no respect in comparison of themselves Ver. 30. Seeing it is one God which shall justifie It would have been better rendred thus Seeing God is one who justifieth c. That is Seeing God is one and the same God which justifieth the Circumcision by Faith and the uncircumcision through Faith God is called One here not in respect of his Essence or in opposition to a multitude of gods but in respect of his carrying himself to all alike whether Jews or Gentiles q. d. Seeing God is one and the same towards all who shall justifie c. Which shall justifie the circumcision by faith Note that the Circumcision is taken here for the Circumcised that is for the Jews who were Circumcised by a Metonymie and that shall justifie is put here for doth justifie A Future for a Present tense after the manner of the Hebrews which use so to do especially when they would signifie a continued Act. And the uncircumcision through faith By the uncircumcision are here meant the Gentiles who used not Circumcision as the Jews did who were enjoyned by God to it but were uncircumcised And yet we read of some Gentiles which were Circumcised as the people of Colchis Aegypt and Aethiopia as Herodotus relates in his Euterpe yet they come under the name of uncircumcision here because the Circumcision which they received they received from among themselves the use thereof was not enjoyned to them of God as that Circumcision which the Jews used was to them Gen. 17. v. 10 11 c. Note that these Phrases By faith and Through faith signifie one and the same thing and that there is no difference in the sence of the Phrases though there be in the words In that God justifieth both Jew and Gentile after the same manner it sheweth him to be the same in his love and affection to both Ver. 31. Do we then make void the Law through faith q. d. Do we then say that the Law is useless and as an idle thing and a thing of no effect by those things which we have said of faith To make void is put here for to say that it is void by a Metalepsis Note that the Apostle doth prevent an Objection here for because he said v. 28. We conclude that a Man is justified by faith without the deeds of the Law And again v. 30. It is one God or God is One which shall justifie the Circumcision by faith and the uncircumcision through faith A Jew might object and say If it be so that a man is justified by faith without the deeds of the Law and God doth justifie the Circumcision by faith and the uncircumcision throuh faith then is the Law void for to what end should it stand if it did not justifie a man To this the Apostle answers That notwithstanding that which he had said concerning faith the Law doth stand yea what he said concerning faith doth establish the Law For though the Law doth not justifie a man yet the Doctrine of faith doth enjoyn those which believe to lead a pious godly and religious life according to the Praescript of the Law and to follow those things which the Law commandeth And by faith we attain to more ability for the performance of the Law than the Law it self can give Note that what is here spoken must be understood of the Moral Law Through faith i. e. Throuh the Doctrine of faith or through those things which we have said of faith We establish the Law i. e. We maintain the Law in its standing and keep it up That is we take not the Law away but let it stand in its due place and give it its due honour How Saint Paul established the Law by faith we shewed a little before in the Exposition of this verse He establisheth it by making it or teaching that it is a Rule of our Lives though he denies to be the means of justification And that we attain more ability to the keeping of the Law through faith than the Law it self could give us CHAP. IV. 1. WHat shall we say then that Abraham our Father as pertaining to the flesh hath found 1. We have taught hitherto that the man that is justified is not justified by the works of the Law but by faith And let us now enquire in particular concerning Abraham's justificâ—tion to wit how he was justified How shall we say then that Abraham who is our Father as concerning the flesh attained to justification Shall we say that Abraham attained to justification by works No in no wise 2. For if Abraham were justified by works he hath whereof to glory but not before God 2. For if Abraham were justified by works he hath whereof to glory or boast even before God but he hath not whereof to glory or to boast before God therefore he is not justified by works 3. For what saith the Scripture Abraham believed God and it was counted unto him for righteousness 3. Now that Abraham hath not whereof to glory or boast before God is apparent for what saith the Scripture It saith that Abraham believed God and that that was set down upon his account to him to receive righteousness or justification for it that is in fewer words it saith That Abraham believed God and for that he was justified Gen. 15.5 4. Now to him that worketh is the reward not reckoned of grace but of debt 4. Now to him that worketh the works of the Law so punctually and so exactly as that he never failes at any time in performing the least title of the Law to him indeed the reward that is righteousness or justification is set down upon accompt to be paid him as a thing not of grace and favour but of debt for with reverence be it spoken God would be unjust if he should not justifie him that is if he should not acquit him but condemn him for a sinner who had never sinned So that he indeed hath whereof to glory or boast even before God 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness 5. But to him that worketh not the works of the Law so punctually and so exactly as the Law requires but believeth on God who justifieth sinners his faith is set down upon accompt to him for him to receive
condition required to all the spiritual seed of Abraham that is to all the faithfull not only to that which is of the Law and under that as the Jews are but to that also which followeth the Faith of Abraham though they be not under the law as the believing Gentiles doe which Abraham is the Father of us all which believe whether we are Jews or Gentiles and under the Law or without the Law 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 17. As it is written of him Genesis 17.5 I have made thee a Father of many Nations I say which Abraham is the Father of us all before him whom he believed even God who quickeneth those which are dead in unbelief with the life of Faith and maketh those which are not faithfull as they which are so raising up spiritual seed to Abraham 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 18. Who against all hope which he could conceive by the course of nature of having a childe believed in hope which he grounded upon the truth and power of God That he should become the Father of many nations according to that which is written of him Gen. 15.5 As the Stars of the Heavens for number 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 year old neither yet the deadness of Saras womb 19. And being not weak in faith he considered not his own body now old and feeble and unfit for generation and as it were dead in respect of that when he was now about an hundred years old nor did he consider the barrenness of Sarahs womb and the indisposition and inability thereof to conception so as to doubt or dispair by reason of them of the promise of God 20. He staggered not at the promise of God through unbelief but was strong in faith giving glory to God 20. He staggered not at the word of God through unbelief But was strong in faith giving glory to God by relying upon his word 21. And being fully perswaded that what he had promised he was able also to perform 21. And being fully perswaded that what he had promised he was also able to perform 22. And therefore it was imputed to him for righteousness 22. And therefore it is written to his immortal praise that this his Faith was imputed to him for righteousness 23. Now it was not written for his sake alone that it was imputed to him 23. But now it was not written for his sake alone that he might thereby be praised that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead 24. But it was written for our sakes also to assure us that our beliefe also shall be imputed to us for righteousness if we believe on God who raised up Jesus our Lord from the Dead 25. Who was delivered for our offences and was raised again for our justification 25. Who was both delivered to death and raised again from the dead for our Justification that is that we might be thereby justified CHAP. IV. Verse 1. What shall we say then i. e. How or by what way or after what manner shall we say then What is to be taken here for How or after what manner for the Apostle speaketh here not so much of Justification it self as of the way or manner of attaining it And so the word What is sometimes taken elsewhere For whereas it is said Marke 4.23 Take heed what you hear It is said Luke 8.18 Take heed how you hear That Abraham our father as pertaining to the Flesh i. e. That Abraham who is the Father of all us Jews after the flesh i. e. by carnal Propagation whether we be of the Law or whether we be of the Faith Abraham was a Father two manner of wayes to wit according to the Flesh and according to the Spirit according to the flesh Abraham was a Father of all Jews whether they believed or no. But according to the spirit he was the Father only of Such Jewes as did believe and imitate his Faith verse 12. The Apostle calls Abraham his Father as other Jews also did to shew that he did esteem of Abraham as his Father aswel as they and therefore what he was to say of Abraham he would not say out of desire he had of diminishing Abrahams glory but out of meer love which he bore to the Truth Hath found i. e. Hath obtained or attained to Supple Justification Note that to find is put here for to obtain or to attain to as Prov. 8.35 and 17.20 and so it is taken so often as one is said to find grace in the sight of another a phrase which the Scripture often useth as Gen. 18.3.30.27 Numb 11.11 Deut. 24.1 2. Sâ—m 15 25 c. Note also that here is somewhat to be understood to wit Justification for it is not to be doubted but that the Apostle speaks here of Justification for this is the subject of all his discourse in this place Our Apostle doth suppose here that Abraham was justified and doth enquire only how he was justified I say he doth suppose that he was justified which he might well suppose for none of the Jews with whom he hath here to do did ever doubt of that or deny it Ver. 2. For if Abraham were justified by works Between this and the former verse we must understand these words to wit by Works No surely q. d. How then or by what means shall we say that Abraham who is the Father of us all after the Flesh hath obtained Justification by works No surely For if Abraham were justified by works he hath whereof to glory before God in the matter of justificationâ— But he hath not whereof to glory before God in the matter of justification Therefore he is not justified by works He is said in our Apostles sence to be justified by works which hath so strictly observed the Law by which he should walk and walked so strictly according to it as that he never offended in the least manner that is either in thought word or deed For whosoever hath offended against that Law in never so small a matter cannot be said to be justified by morks He hath whereof to glory Supple even before God By glorying is not meant here any Thrasonicall vaunting or any unjust glorying but such a glorying which he might both justly and seemly use which had perfectly kept the Law and never offended against it in the least point which glorying is nothing else but the attributing of his justification or that that he is not condemned but acquitted when he
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
which they are borrowed For Righteousness i. e. For Justification Supple to be payed or allowed to him in consideration of that his faith Note that the Hebrew Text which our Apostle relates to Gen. 15.6 being translated word for word is thus And he believed in the Lord and he to wit the Lord counted it to him for righteousness But our Apostle followed the Septuagint which was then commonly received among the Jews which speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But which way soever we take these words whether according to the Hebrew or according to the Septuagint the sence is one and the same For it is all one to say It was counted to wit by God and God did count it And these phrases To believe God and To believe in God are often confounded and taken one for the other in Scripture although to believe God properly signifieth to give assent to the words of God And to believe in God signifieth properly to put our hope and affiance in God because when God promiseth any thing to any one he that truly believes his promise cannot but put his trust and affiance in him for performance of that his promise Note that as we have said before the Apostle proveth here the Minâ—r Proposition mentioned in the foregoing verse to wit that Abraham had not in the matter of justification whereof to glory before God And he proves it by this that Abraham's faith was counted to him for righteousness that is that Abraham was justified by his faith And they that are justified by faith cannot glory before God of that their justification because justification is not due to them of debt but is bestowed upon them upon grace and where it is of grace glorying is excluded Ver. 4. Now to him that worketh is the reward not reckoned of grace but of debt q. d. Now to him indeed that fulfilleth the works of the Law as the Law commands them to be done justification is reckoned not of grace and favour but of debt and merit Supple therefore he indeed may glory before God in the matter of justificâ—tion He grants that here to him that worketh which he denieth in the next verse to him which believeth To him that worketh By him that worketh is meant here he which doth perfectly perform the Law of God and continue in it for to such a one only doth justification appertain as a debt Not to him that doth a good work now and then no nor to him that hath but once sinned if any such were Is the Reward c. By the Reward is here meant justification For though justification that is Remission of Sins or To be absolved or acquitted from the punishment due to sins is not the whole reward which God giveth to him whom he justifieth yet it is the whole Reward which such a man which hath kept the Law can challenge of debt And this to wit Justification that is an absolution or immunity from punishment is that and that only which the Apostle speaks of and treats of in this place By the reward therefore is here meant Justification and Justification only by a Synechdoche integri Ver. 5 But to him that worketh i. e. But to him which doth not performe the works of the Law as the Law requireth c What is meant by him that worketh not we may understand by him that worketh ver 4. But believeth on him that justifieth the ungodly i. e. But onely believeth God or only believeth in God for these phrases are all one as we said ver 3. which justifieth him who worketh not that is which justifieth him which hath not kept the Law as Abraham had not The ungodly By the ungodly he meaneth here him that worketh not that is him which hath not kept or persevered in keeping of the Law as he should For even such a one may go under the name of an ungodly man especially before he is justifyed His faith is counted for Righteousness This his Faith only to wit without works is counted to him for Righteousness and therefore being that he is justified not by works but only by faith his justification is not of debt or merit but of meer Grace and favour See ver 16. And being that it is not of debt or merit but of meer Grace and Favour he hath not whereof to glory in that matter The Apostle you see is curt here in his expression and leavs much to be understood yet that which may be easily understood by a judicious Reader and which is necessarily implied in what he hath said His Faith i. e. His faith only to wit without works This word onely is often left to be understood Ver. 6. Even as David also describeth the blessedness of the man unto whom God imputeth Righteousness without works For the connexion of this verse with the former thus it is in the former verse the Apostle said That righteousness was imputed to him that worketh not yea to the ungodly Now a Jew who sought righteousness by the works of the Law chap. 9 32. might object against this and speak thus But what is it that thou sayest Paul Sayest thou that Righteousness may be imputed to him that worketh not and to him that is ungodly To this the Apostle answereth though concisely to this effect Yea I say that Righteousness may be imputed to him that worketh not and is ungodly even as David also describeth the blessedness or righteousness of the man unto whom God imputeth Righteousness without works c. Even as David also describeth i. e. Even as David also in the Psalmes describeth c. The Psalm which the Apostle alluds to is Psal 32. ver 1 2 The blessedness of the man Or the blessedness of a man that is The justification of a sinner Blessedness is to be taken here for justification as will plainly appear both by what went before and by what is said ver 9. Where the Apostle calls that blessedness in the former part of the verse which he calls Righteousness that is justification in the latter part thereof The word Blessedness in its Latitude includes Glorification as well as justification when therefore it is taken for justification barely it is so taken Per Synechdochen integri Vnto whom God imputeth Righteousness i. e. Unto whom God doth as it were set down Righteousness or Justification upon his Accounts which he obligeth himself thereby to give or pay to him The word here rendered imputeth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to set down on a Mans account See ver 3. By these words it is most evident that the Apostle takes righteousness and Remission or not imputing of sins for one and the same thing for that which he calls Righteousness here he calls the forgiveness of iniquities and Covering of sins and not imputing of sin or setting down of sin upon accounts in the verses next following Without Works i. e. Without the strict observing of the Law or though he hath not observed the
are not only circumcised but also c. Of the Circumcision To be of the circumcision is as much to say as to be children of the circumcision and to be Children of the circumcision is as much to say as to be circumcised by an Hebrew kind of phrase or speech which we meet with often in Saint Pauls Epistles But also in the steps of that faith of our Father Abraham which he had being yet uncircumcised i e. But also imitate our Father Abraham and follow his example in so believing as he believed while he was yet uncircumcised This Phrase To walk in the steps is Metaphorical taken from one which following another close steppeth in the steps of him which went before and it signifieth to imitate Note that those words that righteousness might be imputed to them also which are expressed in the latter end of the eleventh verse are to be repeated or understood here in the latter end of this verse also The Apostle because there were such of the circumcision that is such of the circumcised Jews as were circumcised and did not believe And others which were both circumcised and did believe also doth shew here to which of these two Abraham was to be accounted a Father He was to be accounted a Father not to those which were only circumcised but to those which were circumcised and did believe too Ver. 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 i. e. For the promise which was made to Abraham or to his Seed to wit That he should be Lord or Owner of the Land of Canaan was not made to Abraham or to his Seed through the Law which was given by Moses or for that that he or they kept the Law of Moses fully and exactly as the Law requireth but through faith that is for that that he or they believed God This is another Argument by which the Apostle proveth that Abraham was not justified by works And it hath its immediate relation to the second verse that which cometh in between coming in by the current of his speech and that which he gathers out of it For whereas he saith in the second verse that if Abraham were justified by works he had whereof to glory c. A Jew might say but how could he otherwise be justified than by works when as the promise that he and his Seed should be heirs of the world which was a Type of their justification was through the Law of Moses To this the Apostle here answers by denying that the promise was to Abraham and his Seed through the Law and by affirming that it was through the righteousness of faith For the promise that he should be heir of the world saith he was not to Abraham or his Seed through the Law c. That he should be the heir By He is meant Abraham and by an Heir is meant the Lord here that is the Owner or Possessor of a thing For both the Hebrews and also the ancient Latins called Lords Haeredes Heirs And according to this a Possession is called an Inheritance Psalm 2. v. 8. Where it is said Ask of me and I will give thee the Heathen for thine Inheritance that is for thy Possession Of the world By the World is meant here the Land of Canaan which was but a part yea a little part though once a fruitful part and containing in it many petty Kingdoms of this Transitory World by a Synechdoche Was not to Abraham or his Seed That is was not made to Abraham or to his Children to wit Isaac and Jocob c. The promise of the Land of Canaan was made to Abraham and his Children Isaac and Jacob. And not for their own righteousness but for the promise made to Abraham Isaac and Jacob their forefathers did the Israelites afterwards possess that Land Deut. 9.5 Through the Law i e. Through the works of the Law or because they had kept the Law which was given by Moses strictly and exactly as it ought to be kept Nor Abraham nor Isaac nor Jacob could be said to keep the Law which was given by Moses for it was not given till a long time after their death and that the promise of the Land of Canaan was made to them before the giving of the Law it was a Type that justification which was typified by the Land of Canaan should not be by the Law or to them which were under the Law as such The Land of Canaan was a Type of all Spiritual and Heavenly Happiness and therefore a Type not of justification only but of glorification also but it is here put only as a Type of justification by a kind of Synechdoche But through the righteousness of faith That is but through faith which justifieth a man The Righteousness of Faith is put here Per Metonymiam effectus for Faith it self which conferreth or procureth Righteousness or Justification Note â—hat that which the Apostle hath said in this verse is the literal or Historical sence of what he saith out of which he leavs us to gather the Spiritual or Mystical sence which is this Now as the Promise that he should be heir of the Land of Canaan was not made to Abraham or to his carnal seed through the Law but through the righteousnesse of faith So the Spiritual or Mystical promise of Justification was not made to Abraham or his Spiritual seed through the Law or with respect to that no not when the Law should come but through faith and with respect only to that which should not fail to justify those that believed Ver. 14. For if they which are of the Law be heirs i. e. For if they shall be the Heirs to wit of justification which was typified by the Land of Canaan and shall inherit that who are the Children of the Law and under that and that by vertue of the Law c. These Words have their dependance upon the verse going next before but not as it is taken in the Literal sence but in the Mystical sence which we gave of it For the Apostle leaving the literal sence of what he said there comes here to the Mystical sence Faith is made void The way of obtaining Justification by Faith which was the way by which Abraham was justified and by which God promised to justifie his children is made void And therefore is it made void because God hath appointed but one way for justification for there is no difference of wayes as to that Chap 3. ver 22 And Faith and the Law are so different as that they cannot stand together for faith supposeth sin in him that is to be justified but the Law excludes all sin So that he that is justified by the Law is supposed never to have sinned Read Chapter 10. from ver 5 to ver 12. And the promise made of none effect i e. And the promise of
Justification which God made to Abraham and to his children is become of none effect the condition thereunto required being changed from faith or believing to the exact fulfilling of the Law That the condition required to justification being changed from faith or believing to the exact fulfilling of the Law the promise it self of justification is made of none effect the Apostle shews in the next words Justification if it be by the Law cannot be properly called a Promise Gal. 3.18 yet he calls it so here materialiter as not knowing well how to call it otherwise in this his discourse Ver. 15. Because the Law worketh wrath i e. Because the Law is so far from making them acceptable to God which are of or under the Law that they may be justified by him and so receive the promise of justification which he promised to Abraham and his children as that it stirs up Gods anger against them The Law stirs up Gods anger against them that are under it not onely in that the Law calls for punishment against them which transgress it but also because it is an occasion to them which are under it to sin more and more and more grievously than otherwise they would do For I was a live without the Law once saith the Apostle but when the Commandment came sin revived and I died Rom. 7 9. And again ver 8. Sin taking occasion by the commandment wrought in me all manner of Concupiscence But now that this fell out thus by the Law the fault was not in the Law but in the vitiousness of those which were under it or to whom it was given See those places Rom. 7 For where there is no Law there is no transgression When he saith Where there is no Law there is no transgression he leaves us togather that where there is a Law there is transgression and that frequent transgression too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Transgression signifieth here not every sin which is committed by a Man but such a sin as he commits against a Law plainly given either by word of mouth or by hand-writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Transgression being a sin committed against a Law plainly and distinctly given and that either by word of mouth or by hand writing is Caeteris paribus a more hainous and grievous sin than that which is committed against a Law which is not so given and redounds more to the dishonour of the Law-giver The Apostle by that which he saith here proves that which he said immediately before to wit that the Law worketh wrath For if where the Law is there are transgressions and there be no such sins as transgressions where the Law is not it is evident that the Law is the occasion thereof though not by its own fault yet by the fault of the man to whom it is given And therefore the Law worketh wrath in that it doth not only multiply sins occasionally but elevate those sins to an higher nature and makes them Transgressions as I shewed before Ver 16. Therefore it is of Faith Therefore the promise of Justification which God made to Abraham and to his children is of faith that is is to be attained by faith There is no way of obtaining justification which is the promise which God made to Abraham and to his children but either by the Law or by faith Being therefore that the Apostle hath proved that it cannot be obtained by the Law he may well conclude that it is to be obtained by Faith which is that which he sayes when he sayes Therefore it is of Faith That it might be by grace If it had been by the Law it would not have been of Grace but of debt ver 4. To the end the promise might be sure i. e. To the end that the promise of justification which God made to Abraham and to his children or his seed might be sure Sure The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm He sayes that the Promise which he speaks off may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sure or firm in the regard of the condition required to the obtaining of it for the condition of it being of Faith is such as may be performed and so the promise obtained and sure whereas if it had been of the Law it would not have been so He opposeth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure or firm promise to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the promise made of none effect verse 14. though not in words yet in sence To all the Seed By Seed he meaneth not the bodily seed or the children born of Abrahams body as he did ver 13. But he meaneth the spiritual seed or spiritual children of Abraham that is all such as believe the word of God as Abraham did and imitate his faith I say he means all such whether they be Jews or Gentiles under the Law or without the Law Not to that only which is of the Law i e. Not to that only which are the children of the Law that is which are under the Law or to which the Law is given By this he means the Jews Note that this Phrase which is of the Law is the same for substance with that which we read ver 14. But yet there is this difference that there is meant by such as are of the Law such as being under the Law sought for justification by the Law Here are meant such as though they were under the Law yet sought not for justification by the Law but by Faith in Christ But to that also which is of the faith of Abraham i. e. But to that also which only believeth as Abraham did Supple though they are not of or under the Law or though they never had the Law given them as the Jews had By these he means the Gentiles Who is the Father of us all Who is the Father of us all which believe whether we be of the Law or not of the Law that is whether we be Jews or Gentiles He speaks not of Abraham neither doth he call him the Father of us all in the like sence here as he did ver 1. For there he spoke of him in the vulgar manner as he was the Father of all the Jews according to the flesh and called him the Father of all the Jews whether they did believe or no. Here he speaks of him as he was a Father in a Mysticall sence That is as he was the spiritual father of all which believed whether they were Jews or Gentiles under the Law or without the Law V. 17. As it is written To wit Gen. 17.5 I have made thee a Father of many Nations i. e. I will surely make thee a Father of many Nations A Praeterpersect tense is put here for a Future to shew the certainty of the Event of that of which he speaks of Those words as they lie in Genesis carry a double sence with them to wit a Literal or Historical sence and a Mystical or
which is the wages of sin and which never falls upon any one but for sin reigned over all men from the days of Adam to the days of Moses though they had not sinned as Adam had who transgressed against a law which God gave him to keep with his own mouth which Adam was a Figure of Christ who indeed was then to come but is since come among us And therefore was he a Figure of Christ because as Christ derived something to his children so did Adam before Christ came derive something to his But yet if we come to particulars that which Christ derived to his children was Grace and the free gift of God But that which Adam derived to his was Original sin which I call here the Offence 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 15. But yet not as the offence which Adam derived to his Children so also is the free gift which Christ derived to his for equality but this much exceeds that For if by the offence which was caused by one to wit Adam and by him derived to his Children many to wit so many as are born of him are either already dead or shall surely die In a much higher degree and more plentiful though contrary manner hath the grace of God that is the gift of grace which is by one man Jesus Christ abounded unto many even to so many as are born of Christ that they might live 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. Not I say as was the offence or sin which was by one to wit Adam So is the gift which is by one to wit Christ Jesus For the Judgement of God passed upon the Children of Adam to their condemnation by reason of that one sin or offence which Adam derived to them But the free gift or pardon which is derived by Christ to his Children is the remission or pardon not of that one only offence but of many other offences to their justification 17. For if by one mans 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 17. Again if by that one sin or offence death reigned by reason of one man to wit Adam who was the cause of that sin or offence and who derived it to his Children over all the Children of Adam After a far more bountiful and glorious manner shall life reign by one to wit Jesus Christ over all the Children of Christ who receive by him abundance of grace and of the gift of righteousness by the remission and pardon of their many sins and offences 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life 18. Therefore that I may resume and perfect what I began to say but left unperfect verse 12. As by reason of that original sin or offence which was caused by one and by that one to wit Adam derived to all his Children judgement came upon all men which were born of Adam whereby they were condemned to death Even so by reason of that righteousness or justification which was purchased by one even Jesus Christ and by that one derived to all his Children the pardon or remission of sins which was a free gift from God came upon all men which are born of Jesus Christ so that they are thereby justified and translated from death to life 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. I said by reason of the offence which was caused by one to wit Adam and I said by reason of the righteousness or justification which was purchased by one to wit Jesus Christ For as by the disobedience of one man that one man Adam who disobeyed God by eating of the Tree concerning which God had said Thou shalt not eat thereof many yea so many as were born of Adam were made sinners through the offence which was caused by him So by the obedience of one even Jesus Christ who obeyed God unto death even the death of the Cross shall many yea as many as are born of him be justified from their sins through the righteousness which was purchased by him 20 Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 20. Moreover least any one should say that though sin was in the world untill the Law yet surely when the Law was once entred sin was taken away let me tell you that the Law was so far from taking away sin that sin did abound by the entring in of the Law But yet to our comfort when sin abounded the Grace and Mercy of God through Christ 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. 21. So that as sin hath reigned unto death by Adam even so the grace and favor of God hath reigned through justification and remission of sins unto Eternal life by Jesus Christ our Lord. CHAP. V. Vers 1. Therefore being justified by faith we have peace with The Apostle having shewed in the foregoing part of this Epistle that we are justified not by the works of the Law but by faith cometh here to shew the fruit and excellent effects which follow or come by that Justification Being justified c. Concerning the signification of this word See Chapter 6. ver 7. We have peace with God That is God is at peace with us so that though we have sinned yet God will nor pour out his wrath upon us for our sins as he will upon other sinners because we are justified by Faith These words are not so to be understood as though the meaning thereof were that we were peaceably affected towards God But so as that God is peaceably affected towards us And the word Peace here is opposed to Wrath to wit the Wrath of God of which he speaks ver 9. And not God but we are the Object of this Peace or they to whom this peace is shewed and God is as the Subject so when we say we have favour with God God is the Subject we the Object to whom this favour is shewed Through our Lord Jesus Christ i. e. Through the merits and mediation of our Lord Jesus Christ Jesus Christ is called here our Lord because he bought us with a Price 1 Cor. 6.20 2 Pet. 2.1 which Price was his own blood with which price he redeemed us out of the bondage
the coppy by which he should have drawn a picture may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not the Limner only but the Picture also which through the unskilfulness of the Limner is drawn unlike the coppy And as the arrow and the picture so may we be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which through Adams sin do miss and come short of that Image in which Adam was made when he was endued with those gifts and graces which he had when he was in his best estate to which we should have been conform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore which is rendred here Peccare to sin is not spoken of us by reason of any sinful Act which we our selves have done in our own persons but by reason of that we have formally missed and come short of that Righteousness that is of those gifts and graces which were given to Adam for us aswel as for himself and which we miss and come short off by reason of Adams disobedience Ver. 13. For until the law sin was in the the world The Apostle prevents a tacite Objection here for whereas he said immediately before that all had sinned A man might object and say But how canst thou say Paul that all have sinned whereas there was no sin in the world for two thousand and four hundred years together that is from the time that Adam fell untill the time that the Law was given by Moses for thou thy self sayst Chap. 4.15 Where there is no Law there is no transgression And there was no Law in all that time This objection the Apostle prevents here saying For until the Law sin was in the world But sin is not imputed to wit for a transgression where there is no Law c. q. d. I acknowledge where there is no Law there is no Transgression but yet it followeth not that where there is no Transgression there is no Sin for though every transgression be a Sin yet every Sin is not a transgression Though therefore there was no transgression in the world from Adams time until the Law yet it follows not but that there might be Sin yea and there was Sin in the world before the Law What a transgression is in the Apostles language See Notes Cap. 4. ver 15. By the Law is here meant the Law which was given by Moses The Apostle when he said that all had sinned spoke as I said not of Actual but Original sin Yet the man in whose person the Apostle raiseth this tacite Objection which he here preventeth or answereth taketh it as though he spoke of actuall sins For of such sins is the Apostle to be understood as well as of Original sin when he saith For until the Law sin was in the world c. Where note that the Apostle doth not alwayes raise objections in the person of one kind of men but sometimes in the person of one kinde of men Sometimes in the person of another And here he raiseth the Objection which he here prevents or answereth in the person of such a one as mistook the meaning of his words when he said All have sinned as though he spoke of Actuall sins when he spoke only of Original sin So when he saith Chap. 6.14 Ye are not under the Law but under Grace Some utterly mistaking the sence of these words as though they were now absolutely freed from the Law in every respect and nothing but favour was to be shewed lived they never so dissolutely concluded from thence that now in this their estate of Christianity they might freely sin whom our Apostle meets with there when he saith What then shall we sin because we are not under the Law but under Grace God forbid And our Apostle raiseth or praeventeth even such objections because there may be some so weak as to raise them and because in his answer to them He can bring in such matter as he would not have them to whom he writes ignorant of And here he raiseth this Objection that by his answer he might shew how sin abounded that having shewed how sin abounded he might shew that when sin abounded grace did much more abound ver 20. But sin is not imputed To wit as a transgression Thus to limit this imputation we have a hint from the following words When there is no Law i. e When there is no Law openly and sensiibly given either by word of mouth as that which was given to Adam or by writing as that which was given by Moses Ver. 14. Nevertheless death reigned from Adam to Moses ever over them that had not sinned after the similitude of Adams transgression q d. Though sin be not imputed as a transgression when there is no Law openly or sensibly given yet nevertheless to shew that sin was in the world before the Law was given by Moses death which is the wages of sin reigned and exercised her power even over them that had not transgressed against any Law openly or sensibly given as Adam had Death reigned i. e. Death shewed or exercised her power or tyranny rather over them c. By slaying them for they dyed From Adam to Moses i. e. From the fall of Adam to the time in which the Law was given by Moses which was above two thousand and four hundred years That had not sinned after the Similitude of Adams transgression i. e. Who had not sinned like unto Adam who sinned against a Law given him openly and sensibly by Gods mouth Gen. 2.17 and therefore sinned by transgression Adams transgression i. e. Adams sin which was commited against a Law openly and sensibly given for such a sin doth the word Transgression signifie in our Apostles language as was said Cap 4.15 Who is the figure of him that is to come i. e. Who is the figure of Christ the second Adam who though he be now come into the world yet was he not come then but to come when death reigned from Adam to Moses Adam was a Figure or type of Christ only in a generall manner to wit because as Adam conveyed or derived something to his children or to his branches so did Christ to his But if we descend to particulars Adam could not be the Type or Figure of Christ but by a contrary comparison For Adam conveyed and derived sin and death to his children or to his branches but Christ conveyed or derived Grace that is the pardon of sin whereby they are justified and life to his Ver. 15. But not as the offence so also is the free gift q. d But yet the free gift supple which cometh by Christ upon his branches or upon his children Is not so supple for equality as the offence is supple which cometh by Adam upon his branches or upon his children but much exceeds it Or thus But yet not so mean as the offence is which cometh by Adam upon his branches or upon his children in its kind is the free gift which cometh by Christ upon his branches or upon his
in them And because they were made Sinners therefore the judgement of God came upon them to condemnation ver 18. By the obedience of one This one is Christ Jesus and this his obedience is that which we read Philip. 2.8 whereby he was obedient unto death even the death of the Cross Shall many be made righteous i. e. Shall many be justified The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is asmuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall be justified So also is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Chap. 2.13 The righteousness here spoken of is that Righteousness which is called also justification and which consists in the pardon of or absolution from Sins and it is the effect of the obedience of that One that is of Christ Jesus This righteousness did Jesus Christ purchase for us by this his obedience and conferreth on all them which believe in him By the disobedience therefore of Adam were many made Sinners in that by his disobedience the offence that is Original Sin came upon them And by the obedience of Christ were many made righteous in that by his obedience they attained to that righteousness or justification by which they are freed acquitted and absolved from all both Original and Actual Sins Ver. 20. Moreover the Law entred that the offence might abound i. e. Moreover when the Law entred the offence did abound Note that the particle that is a sign here not of the intent but of the event so that the sence of this place is this q. d. The Law which forbiddeth Sin entred into the world in the middle time between Adam and Christ yet the event or issue of that was only this That Sin did abound He speaks here of the Law which was given by Moses and prevents an objection for whereas it was tacitly objected between the 12 and 13 verses That Sin was not in the world before the Law which objection the Apostle answered in the 13 and 14 verses It might be thus objected upon the Apostles answer But if we grant Sin to have been in the world before the Law yet surely when the Law came Sin was then no more in the world for the Law is a perfect remedy against Sin To this the Apostle here answereth that though the Law entred yet when it had entred it was so far from being a remedy against Sin as that Sin did abound and became more abundant by the Law than it was before I have said that these words are an answer to a tacit objection springing from the Apostles answer to a former objection supposed to arise between the 12 and 13 verses But some make them an answer to an objection supposed to arise out of the last words of the 19 verse viz. By the obedience of one man many were made righteous For a man may object from those words and say But why dost thou Paul say that by the obedience of One shall many be made righteous that is many shall be justified For there is no need of the obedience of another that any should be made righteous or that any should be justified since the Law was given for the Law is enough to make men righteous and is sufficient it self to preserve them from Sin To this the Apostle answereth q. d. The Law is so far from making men righteous and from preserving them from Sin as that the Law since it entred hath been an occasion that Sin hath much more abounded than it did before But which way soever of the two we conceive this objection to be raised or whether both ways it skills not much the matter tending still to the same purpose The Law entred that the offence might abound i. e. The Law entred that Sin might abound And therefore did Sin abound when the Law entred Because the Law worketh wrath for where there is no Law there is no Transgression as our Apostle speaketh Chap. 4.15 By the offence he means Actual Sin or Sins And that which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offence here he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin in the following words But where Sin abounded i. e. But when sin abounded Where is put here for When an Adverb of place for an Adverb of time That which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as was there observed Grace did much more abound By Grace understand here the grace and favour of God which is said here to abound by reason of its effects to wit Remission of Sins or Justification whereby the Sinner which believeth is justified from all his sins or hath all his Sins forgiven him By how much the more and greater the Sins of a Sinner are By so much the greater and more abundant is the grace and favour of him which forgiveth them And by how much the greater Sinner a man acknowledgeth himself to have been so much the greater grace and favour and mercy doth he confess that he hath received by the remission and forgiveness of his sins as we may learn by the example of the woman which was a Sinner Luke 7. ver 38 c. And by the example of the Apostle himself 1 Tim. 1.12 He saith of the offence or of Sin that it did abound and of grace that it did much more abound Supple than Sin did And this he doth because the grace and mercy of God did prevail above the Sins of men though they did very much prevail and was more powerful than they For the grace and mercy of God did take away the guilt of all sins in the believer and therefore was more powerful in him to justifie him than all his Sins were to condemn him V. 21. That as sin hath reigned unto death i e. That as Sin hath shewed her power which was as the power of Queen over men by bâ—inging them to death and destruction through her guilt Even so might grace reign through Righteousness unto eternal life i. e. Even so might the grace or favour of God towards men like a Queen shew her power in them which believe in bringing them through the remission of their Sins and of the guilt thereof to eternal life By Righteousness is here meant Justification or Remission of sins See verses 17 and 18. And grace is said to bring men to eternal life through Righteousness that is by Remission of Sins or Justification Because God glorifieth none whom he doth not Justifie And because he doth not only vouchsafe to justifie Sinners from their sins if they believe But doth also bring them when he hath Justified them to life eternal if they persist in their faith Note here that when the Apostle saith that grace reigneth through righteousness unto everlasting life his meaning is not that grace exempteth us so from death as that we shall never die but his meaning is that grace doth confer life so unto us and so exempt us from death as that death shall not always have dominion
to whom he wrote a little before Not to let sin reign in their mortal body c. least any should shew himself faint-hearted and because before the time of his belief while he was under the Law he was continually drawn by sin to consent to her motions and fulfil her lusts and so to yield himself her Servant should say that he was not able to withstand the power of sin but must needs yield to her as to her which hath dominion over him for so strong was sin in him as that the Law could not strengthen him sufficiently against her motions He prevents him here with a word of comfort and encouragement saying For sin shall not have dominion over you for ye are not under the Law but under grace For ye are not under the Law but under Grace i. e. For ye are none of you under the Law which gave you little or no assistance against sin but you are under the Gospel which giveth you strength to resist sin and work righteousness He gives a reason here why sin should not have dominion over them Note that the Apostle directs this his speech to the believing Jews in a particular manner Note also that by the Law is here meant the Law of Moses as it was given by Moses and as it is in it self precisely considered in which regard it had but little power to keep a sinner from yielding to the motions of sin And indeed when the word Law is put absolutely in opposition to grace it always so signifieth So that the sence of these words may be this q. d. For ye are not under the Law which had not power enough to keep you from the dominion of sin But ye are under grace which giveth you strength to free your selves from sin that she domineer not over you Ye are not under the Law To be under the Law signifieth two things to wit to be under the obligation of the Law And to be under the imperfection of the Law that is to be under the Law as it was given by Moses and as it is precisely considered without the grace of the Gospel In which last sence the Law though it did impose commands upon men it did not either of it self or by any thing joyned with it afford strength enough to a sinner to resist sin and to perform those her commands For the Law was given by Moses but Grace and Truth came by Jesus Christ John 1.17 Now to be under the Law signifieth here not only to be under the obligation of the Law so that a man is bound to do what the Law requires But also and that especially to be under the imperfection of the Law as it commandeth men to do these and these things but doth not help them as the Gospel doth to perform those her commands It is not to be doubted but that in the time of the Law that is in the time of the Old Testament there were many Jews which were free from the dominion of sin through faith These though they were under the obligation of the Law of Moses because they were bound to do all the commands thereof yet they were not under the imperfection of the Law for through faith they obtained that strength by Christ to resist sin which the Law could not afford for Christ was the same yesterday and to day and for ever Heb. 13.8 But now the believing Jews are free not only from the imperfection but also from the obligation of the Law of Moses to wit as the Law was given by Moses the Law being quite abrogated as it was by him given So that they are not bound to keep the Moral Law as it was given by Moses but as it is the Law of Nature and that which Christ would have men observe by his Gospel and to the observation of which he gives them strength and ability But under Grace By Grace understand the Gospel here The Gospel may be called Grace by a Metonymie because it is the word of grace Acts 14.3 And it is called the grace of God Acts 13.43 And 1 Pet. 5 12. because the grace of God is joyned with it They are said to be under the Gospel who have received the Gospel and believed it or do obey it And over such sin hath no dominion For the Gospel containeth most heavenly and unspeakable promises which being embraced by faith do animate the believer to stop his ears against sin And it conferreth the gifts of the holy Ghost upon the believer by which he mortifies sin in his members which hath her full sway in other men and by which he is enabled to work the works of Righteousness The Gospel is the power of God to salvation as the Apostle speaks Chap. 1.16 No wonder therefore that he should say here that sin shall have no dominion ovâ—r them which are under Grace that is which are under the Gospel V. 15. What then shall we sin because we are not under the Law but under Grace q. d. What then shall we take to our selves a liberty to sin as though because I said we are not under the Law of Moses we were not under any law at all Or shall we take to our selves a liberty to sin because I said we are under Grace as though because we were under Grace God would wink at our sins though we sinned never so freely and never so greedily This objection which the Apostle here prevents ariseth out of a miss-understanding of the words which he used in the former verse viz. ye are not under the Law but under Grace through the ambiguity thereof And he therefore prevents this objection that weak Christians might not take occasion from hence to think that Christianity gave liberty to sin as many which were not friends to Christians would make the world believe it did and that Christians so taught as appeareth Chap. 3.8 Ver. 16. Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto Righteousness These words thus rendred are for the latter part of them defective which defect is thus made up q. d. Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether ye yield your selves servants to sin to obey her And so become the Servants of sin which brings men unto death Or whether ye yield your selves Servants unto the Law or doctrine of obedience to obey that and so ye become the Servants of the Law or doctrine of obedience which brings to righteousness the end whereof is everlasting life The words in the Greek are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now some take the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here repeated twice after the manner of a Latine Ablative and construe it not Cui to whom as most do but render it Hoc ipso quòd that is in as much as And then are these words
without that defect aforesaid which otherwise they suffer The words then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being thus taken may be thus translated Know ye not that in as much as ye yield your selves servants to obey ye are servants in as much as ye do obey and that either of sin which brings to death or of the Law or doctrine of obedience which leads to righteousness The Apostle argues here and in the verses following against the foresaid Objection which some might by a miss-construction of his words raise out of the former verse as though by those words he gave there a freedom to sin And in his arguing he useth this methode First he lays this for a ground that Christians they at least to whom he wrote were the Servants of Righteousness and not of sin Secondly he builds this upon that or infers this from that That being they were the servants of Righteousness and not of sin they ought to obey Righteousness and not sin That which he lays for his ground he lays and makes good in the 16 17 18 verses That which he builds upon that and infers from that he doth in the 19 verse but yet he doth it not in Categorical terms but winds it up in an Exhortation as his manner sometimes is The ground to wit That they were the servants of Righteousness and not of sin he makes good by a Syllogism thus To whom ye yield your selves servants to obey his servants ye are to whom ye obey whatsoever he be And this he lays down ver 16. But ye have yielded your selves servants to righteousness to obey her and not to sin to obey her And this he lays down ver 17. Therefore ye are the servants of Righteousness and not of sin This he lays down ver 18. The Major proposition of this Syllogism needed not any proof it is cleer they themselves knew it therefore he saith Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey ver 16. The Minor proposition he proves first by removing that which might be objected in the behalf of sin against it Secondly by shewing that which would make for Righteousness by matter of fact and both of these he doth ver 17. Of sin He speaks of Sin still as of a Person yea a Queen to whom to obey is to sin Vnto death That is which bringeth unto death yea death eternal Of obedience Obedience is to be taken here for the Law or Doctrine of obedience by a Metonymie as is plain by the next ensuing verse The Gospel may be called the Law or doctrine of obedience because it teacheth men to follow not their own sence and the motions of sin but to obey God who only is to be obeyed and not only teacheth them but enableth them also to obey him which may be called an inward teaching The Apostle speaketh of obedience that is of the Gospel which is the Law or Doctrine of obedience as of a person yea as a Queen by a Prosopopoeia Vnto Righteousness i. e. Which leadeth unto Righteousness the end whereof is everlasting life Ver. 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of doctrine delivered to you The sence of these words is this q. d. But for which ye have cause to thank God whereas ye had been the servants of sin and obeyed her ye have now at length obeyed from the heart that form of Doctrine which was delivered you Note that the Apostle doth not give God thanks here for that they were sometimes the slaves or servants of sin as though that had been the gift or blessing of God to them for which they ought to give thanks for that would be absur'd but he gives thanks to God for that that they had obeyed from the heart that form of doctrine which was delivered them whereas they had in foretime been the servants and slaves of sin This giving of thanks therefore must be referred to the latter sentence not to the former And for such progress of the Gospel we ought to give God thanks as well as for the Gospel it self See Chap. 1.8 This phrase ye were the servants of sin is as much as whereas ye have been the Servants of sin Like phrase to this we meet with in many places See one Luk. 15. ver 23 24. In these words Let us eat and be merry for this my son was dead and is alive again he was lost and is found Ye have obeyed from the heart that form of doctrine c. By this Doctrine he means the Gospel with its precepts and commands And by obeying is meant believing and doing according to it He speaks of this doctrine as of a Queen or Lady or Mystress by a Prosopopoeia This is that which he gives God thanks for to wit that they obeyed the Gospel by which giving of thanks we are admonished First that to obey the Gospel is the gift of God Secondly we are admonished that to obey the Gospel is a great blessing and so to be esteemed From the heart i. e. Not only in shew and outward appearance but also in truth and in inward sincerity as your holy conversation will testifie That form of doctrine By the doctrine here mentioned is meant the Gospel which is also called the doctrine of Christ 2 John 9. This doctrine he calls a form or mould and saith the form or mould of Doctrine by a Metaphor taken from a form or mould which Goldsmiths or some such Crafts-men use to cast an Image or thing in that they would form into any shape For as that Silver or Gold or whatsoever mettal else it is which is cast in such a form or mould is made like unto it So should they which believe the Gospel conform themselves and their lives unto the Gospel that they may represent it and carry the likeness of it in their lives and actions Ver. 18. Being then made free from Sin ye became c q. d â—herefore being made free from sin yee became c. This is the conclusion of the Syllogism which we spoke of Being made free from Sin ye became the servants of Righteousness Righteousness is to be taken here by a Metonymy for the Gospel which containeth precepts and prescripts of Righteousness or for the Laws prescripts and precepts of Righteousness therein contained He speaks both of Sin and Righteousness as of Ladies Queens or Mistresses by a Prosopopoeia Being then made free from Sin When a Man is so weak and so unable by his custome in sin or otherwise to resist the motions and temptations of Sin as that he is overcome with every little temptation this his â—state the Apostle calls an estate of servitude and thus to yield to every little temptation of sin he calls to serve Sin by a Metaphor When therefore we receive grace from Christ and strength and ability to withstand the motions and lusts
of Sin we are by a Metaphor said to be freed from sin as Servants from their Lord and Master And then do we receive grace from Christ and strength and ability to withstand the motions and lusts of sin when we believe the Gospel of Christ and obey it For so soon as ever we believe the Gospel as we ought Christ doth justifie us from all our sins And when he justifieth us he sanctifieth us too and pours his grace into our hearts whereby we are inabled to walk according to the Gospel Ye became the servants of Righteousness That grace which strengtheneth us against sin and enableth us to withstand the motions and lusts of sin enableth us to work the works of righteousness Or at least when we receive one we receive the other And when we receive strength and ability to work the works of righteousness we are called the servants of Righteousness by a Metaphor When the Apostle speaks in this treatise of freedom and servitude he alludeth to civil freedom and servitude used among men and especially the Romans to whom he writeth where some were Masters some Servants some Lords some Slaves and where there were divers Laws concerning these Relations The Apostle speaks ver 13. of yielding ourselves servants unto God And ver 16. of being the servants of obedience And ver 17. of obeying as Servants the form of doctrine which was delivered And verse eighteen of being servants of Righteousness A man cannot serve two Masters saith our Saviour Matth. 6.24 much less can he serve many How is it therefore that the Apostle would have us servants to so many Lords or Masters as these are I answer That these are not divers Lords or Masters but all one one in their end and one in the object of our obedience and when we obey one of these we obey all the rest For as it is one and the same thing for a man to obey a King and his Laws a Master and his commands So it is one and the same thing to obey God and to obey the Law or doctrine of obedience to obey the doctrine delivered and to obey righteousness and serve them For this obedience Doctrine and Righteousness are no other thing nor command any other thing than the will of God Ver. 19. I speak after the manner of men The Apostle seemeth to intend no other thing by this form of speech than to signifie that though he discourseth of heavenly and divine matters yet he is willing that he might condescend to their capacities to make use of vulgar similitudes and similitudes of things well known among earthly men and to draw arguments from them I speak after the manner of men By men he meaneth by a Synechdoche such men as are not acquainted with divine heavenly things But such which as in their discourses and disputations they discourse and dispute altogether of earthly things so do they fetch their similitudes and draw their Arguments only from earthly things and go no higher The Subject of the Apostles discoâ—rse are spirituall and heavenly things But the form of his discourse is humane or after the manner of men which are acquainted only with earthly things and that because they to whom he writes are by reason of the slowness of their understanding more apt to apprehend spiritual things by vulgar and common similitudes and Arguments drawn from earthly things than to understand spiritual things by spiritual and by such Arguments as they in their own nature will afford Because of the infirmitie of your flesh i. e. Because of the slowness or weakness of your understanding in conceiving of spiritual things He takes Infirmity here for the weakness to wit of their understanding in apprehend ng spirituall things as it is also taken 1 Cor. 8.7 And he taketh flesh for the understanding it self and calls it Flesh because it was accustomed to or acquainted onely with fleshly that is to or with Earthly things For as ye yielded c. This particle For cannot be taken for a Causal here For so taken it will not cohere with that which went before I take it therefore for a Note of Illation that is for Therefore q. d. Therefore as ye have yielded your members Servants of uncleanness c. The Apostle should here make a Superstructure upon that ground-work which he laid ver 16 17 and 18. and bring an Illation from thence in Categorical terms to this or the like sence Viz Therefore being that ye are freed from sin ye ought not to serve sin or ye ought not to sin which was that which he said and undertook to prove ver 15. But being become the Servants of Righteousness ye should obey righteousness and live in all holy and righteous conversation This is that I say which the order of speech required But this the Apostle wrapped up in an Exhortation as he useth sometimes to do where he brings an Exhortation instead of a conclusion or a conclusion wrapped up in an Exhortation instead of a Categoricall conclusion As ye have yielded your members servants Concerning these words or this Phrase See ver 13. As ye have yielded your members servants to uncleanness and iniquity By uncleanness are commonly meant such unclean sins as Drunkenness Lasciviousness Wantonness Luxury c. And to iniquity By Iniquity are here meant such sins as tend to the wrong of our Neighbour as Murder Theft False accusation c. Note that the word Iniquity is to be taken here in a more strict sence than it is taken in the words following Vnto iniquity i. e. To do more iniquity or so as that you have gon on from iniquity to iniquity and from one degree thereof to another Note that iniquity is to be taken here for the work or effect done at the command as it were of that which he calls both uncleanness and Iniquity before so that the word Iniquity is of large extent and relates to more sins than the same word was of and did relate to immediately before For it hath relation not to Iniquity onely but both to uncleanness and Iniquity before mentioned To Righteousness This word is to be taken here as it was taken ver 18. Vnto Holiness i. e. To do or perform daily more and more that which is holy as the Gospel prescribeth It is but common reason which the Apostle here requireth to wit That if we are freed from and made the servants of righteousness that is of God we should abandon sin and serve righteousness that is Serve God For is it any more than reason that he should serve his King and that truely and faithfully too who is freed by him out of the hands of his cruel enemies Ver. 20. For when ye were the Servants of Sin ye were free from Righteousness Between this and the former verse we must understand these or the like words And to Righteousness and not at all to sin And between this and the following verse we must understand these words
Wherefore being that ye are now the servants of righteousness ye ought to be free from sin q. d. Yield your members servants to righteousness and wholly and only to Righteousness not at all to sin For when ye were servants of sin ye were free from Righteousness wherefore being that ye are now the servants of Righteousness ye ought to be free from sin Ye were free from Righteousness i. e. Ye did not the works which Righteousness commandeth but ye shewed or carried yourselves as if ye were free from being commanded by her or from being subject to her by slighting and not regarding what she would have done Or thus ye were free from Righteousness that is ye did not the works of Righteousness where to be free from Righteousness is put per Metonymiam causae for not to do the works of Righteousness For a man that is free will not ordinarily do the work of him from whom he is free Were free He alludes here to Civil freedom as he did before by a Metaphor From Righteousness He takes Righteousness here and speaks of it as he did ver 18. When he saith ye were free from Righteousness it is not to be understood that they were free de jure but only de facto for they were bound to do righteousness at all times though then when the Apostle saith here that they were free from Righteousness they had cast off her yoak and would not obey her but carried themselves to her as if they owned her no subjection Note here that the Apostle shews in this his discourse by their obedience past and present or by that they have obeyed and do obey righteousness that they are servants of righteousness And by that that they are the Servants of righteousness he shews again that they ought to obey righteousness for the future For these two do one infer the other Ver. 21. What fruit had ye then in those things whereof ye are now ashamed q d. But what benefit had ye or were ye like to have in those sins which ye are now ashamed even to think of The Apostle useth arguments here to perswade them never to return at all to the service of sin again but to continue wholly in the service of righteousness What fruit i. e. What benefit A Metaphor from Trees or the like What fruit had ye i. e. What fruit had ye or were ye like to have Syllepsis In those things whereof ye are now ashamed It is not likely that the Romans before their conversion and regeneration were better than the Corinthians of whom Saint Paul saith 1 Cor 3.6 9. that they or some of them were Fornicators Idolaters Adulterers Effoeminate Abusers of themselves with mankind Thieves Covetous Drunkards Revilers Extortioners which sins especially those of uncleanness which he seems especially to aim at here would make a regenerate man to blush at the very mention or thought of them This is the fruit of these and the like sins viz. Shame here and Eternal death hereafter if they be not broke off and washt away in the blood of Christ The end of those things is death viz. Death Eternal And therefore they were not like to bring any pleasant fruit in the end Being made free from sin See verse 18. And become the Servants of God He calls them the Servants of God here whom he called the Servants of Righteousness ver 18. Ver. 22. Ye have your fruit unto Holiness q. d. Ye have your fruit or your reward to wit Holiness Vnto Holiness The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where note that this Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto seemeth to be put here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grammarians speak and to signifie as much as to wit q. d. Ye have your fruit to wit Holiness So doth the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to be taken Rom. 4.8 in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I render thus Who against hope believed in hope to wit that he should be the Father of many Nations Holiness By Holiness is not here meant meer holiness for they were holy before but further holiness or increase of holiness He opposeth holiness here to shame caused by their unclean and evill doings and so he may well do if we take holiness with its effect which effect is contrary to shame for it emboldeneth a man with an holy boldness Ver. 23. The wages of Sin is death i e. The wages which Sin payeth to her Servants is death He speaks of sin as of a Person yea as a Queen or Lady by a Prosopopoeia This of paying wages is a Metaphor taken from Souldiers pay For that which is here rendred Wages is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Military word These words For the wages of sin is death relate to those of the 21. verse viz. The end of these things is death The gift of God i. e. The gift which God gives to his Servants and such as obey him Note here that what sin giveth to her Servants is Wages for she gives that which they deserve to wit Death But that which God gives his Servants is a free Gift such as they deserve not to wit Eternal Life which is above all their deserts And therefore he saith not The wages of God is Eternal Life but The gift of God is Eternal Life These words relate to those of the 22. verse The end Everlasting Life As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred here Wages is observed to be a Military word so would some have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred a Gift to be a Military word too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth such Wages as Kings were wont to give to their Souldiers for their daily pay And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they was a Donative which Kings were wont to give to such Souldiers as they pleased above their due pay as some piece of Money or some Crown or some Badge or Ensign of honour or other And to this which Kings were wont to do to their Souldiers doth the Apostle say they here allude CHAP. VII 1. 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 1. I said Chap 5.14 that ye are not under the law but under grace or under the Gospel Now for your better understanding O my Brethren the Jewes of what I said there I will amplifie and enlarge here a little and illustrate what I said by the Metaphor of an husband and a wife resembling the Law to an husband and you which were under the Law to a wife Know ye not therefore Brethren for I speak to you Jews which know and are acquainted with the writings of the Old Testament how that the Law which was given by Moses hath dominion over the man which is under it so that he cannot free himself from the obligation thereof so long as it liveth that is so
said of the law and notwithstanding what perverse men would draw from thence the whole law is holy and that commandment of the law to wit Thou shalt not covet is holy and just and good holy in that it forbids that which is injurious to God just in that it forbids that which is injurious to our neighbours and good in that it forbids that which is injurious to and unbeseeming our own selves 13. Was then that which is good made death unto me God forbid But sin that it might appear sin working dâ—ath in me by that which is good that sin by the commandment might become exceeding sinful 13. Was then the law or was then that commandment of the law which is holy and just and good made to me a genuine cause or author of the spiritual death by which I died to innocency and of that by which I am become guilty of eternal death God forbid But sin was the cause thereof so that sin did appear to be sin indeed in that that it wrought in me a death to innocency and a guilt of everlasting death by the commandment which is good So that sin by the abuse of the commandment became and shewed her self to be what she was indeed exceeding sinful 14. For we know that the law is spiritual but I am carnal sold under sin 14. Far be it therefore from us to think that the law is the cause of our sins for we know that the law is spiritual commanding spiritual things and ordering to a spiritual life and is approved of God who is a pure spirit But I being under the law am at my best estate carnal and as very a slave to sin as he which is sold in a Market is a slave to him which bought him 15. For that which I do I allow not for what I would that do I not but what I hate that do I. 15. For that you may know that I am as very a slave to sin as he which is sold in a Market is a slave to him that bought him that which I do I like not nor do I approve of it For whereas I would do that which the law commands I do it not but what I hate and would not do because the law forbids it that do I. 16. If then I do that which I would not I consent unto the law that it is good 16. And now if I thus do that which I would not I consent to the law that it is good and spiritual for my will and the law concur in the same things 17. Now then it is no more I that do it but sin that dwelleth in me 17. And now also if it be so that I do that which I would not it is not I that do it as I am instructed by the law but sin which 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 18. For I know by experience that there dwelleth no spiritual good in me that is in my flesh to quell sin For to will that good which I speak of is present with me and that I can do after a weak manner But yet how to perform that good which I would I find not so predominant is sin in me 19. For the good that I would I do not but the evil which I would not that I do 19. For as I said before the good that I would do because the law commands it I do not but the evil which I would not do because the law forbids it that do I. 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in me 20. Now then I say again if I do that which I would not it is not I that do it as I am instructed by the law but it is sin that dwelleth and reigneth in me which doth it 21. I finde then a law that when I would do good evil is present with me 21. Yea I find by Experience not only that no such spiritual good as I speak of dwelleth in me But I find a law that is I find that when I would do good evil is present with me thwarting that my will to do good 22. For I delight in the law of God after the inward-man 22. For I delight in the Law of God after a weak manner according to the dictates of that Inward man to wit my mind 23. But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members 23. But I find evil affections in my body as another law warring against the law or dictates in my mind and overcoming me and taking me as a Prisoner and bringing me Captive to sin which dwelleth and ruleth in me 24. O wretched man that I am who shall deliver me from the body of this death 24. O wretched and miserable man as I am who shall deliver me from this Company of deadly enemies which do thus war against me and make me a Captive to sin 25. I thank God through Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh the law of sin 25. I Paul that I may speak this in my own person as I am a Servant of Christ thank God that he hath delivered me from these deadly Enemies by Christ Jesus So then that I may bring up what I have said from the fourteenth verse hitherto to a conclusion and speak in the person of one which is under the Law but hath attained to the highest degree of goodness in that estate as I spake before I my self though I am carnal and sold under sin I serve the law of God with my mind in that I approve of with my mind what the law commands and do propound her commands to my will to be followed by her and so I proclaim and acknowledge that the law is spiritual but yet with my flesh that is with the other faculties and powers of my soul I serve sin And thereby acknowledge and proclaim my self to be carnal and as very a slave to sin as he which is sold in a Market is a slave to him which bought him which was the Position which I laid down ver 14. CHAP. VII Ver. 1. Know ye not brethren for I speak to them which know the law how that the law c. The Apostle said Chap. 6. ver 14. ye are not under the law but under Grace And he spoke that as I said particularly to the believing Jews for many Jews lived at Rome as will appear Act. 28. Now because the Jews though they believed were zealous of the Law Act. 21.20 and therefore might doubt of what S. Paul said Chap. 6.14 of their not being under the law but under grace He shews here tha the Jew might lawfully take
himself to be free from the law and under the Gospel Brethren The Apostle speaketh here particulary to the Jews as appeareth by the subsequent words for not the Gentiles but the Jews only know the Law as being trained up in it from their youth He may call these Jews Brethren not only for that that they embraced the same faith of Christ with him but for that also that they were of the stock of Abraham as he was I speak to them which know the Law Take the Law here for the whole word of God as it is contained in the Old Testament as it was also taken Cap. 3.19 By this the Apostle describes the Jews whom he speaks to in this language because none better knew that whereof he was about to speak than they For none better knew that it was unlawfull for a Jew which was under the Law of Moses to depart from that Law than the Jew did nor did any know better what the Law of marriage was than they did for those things where no where plainer and better set down than in the Law that is in the Old Testament which was committed to the Jews It was the custom of the Jews especially such as did not live in extream want for such were fain for the most part to work early and late and to set their children to work too to earn victuals for the belly to instruct and train up their children in the reading and knowledge of the Law Therefore the Apostle may well say when he speaks to the Jews that he speaks to them which know the Law How that the Law hath dominion over man so long as he liveth i. e. How that the Law of Moses hath dominion over a man which is under it that is over a Jew so that he cannot leave or forsake the Law so long as the Law stands in force and is not abrogated but is to stick to the Law and observe it during that time The Law is to be taken here for the whole Law of Moses as it was given by Moses as it is also taken Chap. 6.14 which place see And the Dominion here spoken of is such a dominion or power as an husband hath over a wife which is such as that a wife must obey her husband and stick to him and not depart from him and marry another man as not being her own but her husbands so long as her husband liveth And this dominion is here Metaphorically attributed to the Law For the Apostle while he speaks here of the Law and those which are under it speaks of them under a Metaphor or Allegory of an husband and a wife where he compareth the Law to an husband and those which are under the Law to a wife And these words As he liveth must be referred not to the word Man but to the word Law q. d. so long as the Law liveth And note here that he speaks of the Law as of a Person yea an husband by a Prosopopoeia and therefore saith of it sometimes that it liveth as here Sometimes that it is dead as ver 6. when he meaneth only the standing of the Law in force or the abrâ—gation or cessation thereof That the Law hath dominion over a man so long as he liveth The Apostle grants here to the believing Jew that he was indeed sometime under the Law and that he could not free himself from being under the Law which was so long as the Law lived And this he doth that he might the better perswade him that though he was once under the law and that the Law had once dominion over him viz. While it lived Yet now he was not under the Law and that the Law was dead to him and that he was married to another even to Christ As concerning the dominion which the Law had over a man so long as it lived read Deut Chap. 17. ver 2 3 4 5 6. and compare it with Heb. Chap. 10. v 28. Ver. 2. For the woman which hath an husband c. He proveth here that which he said in the foregoing verse viz. that the Law hath dominion over man so long as it liveth And he proveth it from that that the woman which hath an husband is bound by the Law to her husband so long as he liveth which is an Allegoricall argument and therefore brought because as I said before he speaketh of the Law by a Metaphor or Allegory as of an husband and of the man which is under the Law as of a wife The woman which hath an husband is bound by the Law to her husband so long as he liveth i. e The woman which hath an husband is so bound by the Law to her husband as that she cannot free herself from him and marry another man but must perform the office of a wife to him so long as he liveth The Law which he here speaks of is in special the Law of Matrimony which we read of in the Old Testament and particularly Gen. 2.24 where it is written that a man shall leave his father and mother and cleave to his wife and they shall be one flesh Which words shew the Indissolubility of Matromony as our Saviour himself teacheth Mat. 19.5 But it may be objected that by the Law of Moses a man might give his wife a Bill of divorcement and put her away Deut. 24.1 How then may one say is the bond of Matrimony in dissoluble or how then is the woman which hath an husband bound to her husband so long as he liveth Answ This objection the Pharisees made in this matter to our Saviour And he answereth it Matth 19.7 8. The sum of which answer is this that what Moses did concerning the Bill of divorce he did rather by permission than approbation and that by reason of the hardness of heart which was in the Jews so that notwithstanding that the Primitive Law of Marriage recorded Gen. 2.24 stood in full force and God would have it so to stand But if her husband be dead she is loosed from the law of her husband i. e. But if her husband be dead she is loosed from the power or dominion which the husband hath over her by the Law of Marriage or she is loosed from that bond by which she was tyed to her husband by that Law The Law of the husband is to be taken here by a Metonymy for the power and dominion which a man hath over his wife by the Law of Marriage Or it is taken for the bond by which a wife is bound to her husband by that Law Ver. 3. If while her husband liveth she be married to another man she shall be called an Adulteress i. e. She shall be an Adulteress And as a woman which hath an husband if while her husband liveth she be married to another man becometh an Adulteress So they which are under the Law and so married to the Law as to an Husband if while the Law liveth that is if while the
Law is inforce and not abrogated they do despise the Law and betake themselves to some new form of religion and are married as it were to that they become Spirituall whores and adulteresses She shall be called an Adulteress i. e. She shall be an Adulteress and may justly be caled an Adulteress and suffer punishment as an Adulteress The Hebrews use the words To be called oftentimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be as Isaiah 1.26 Thou shalt be called the City of Righteosness for Thou shalt be a City of Righteousness And Isaiah 9.6 His name shall be called wonderful c. For He shall be wonderful She is free from that Law i. e. She is free from that power or dominion which her husband had over her by that Law to wit the Law of Marriage or she is free from the bond by which she was bound to her husband by that Law See ver 2. Ver. 4. Wherefore my Brethren q. d. Wherefore my Brethren Supple that ye may not be accounted as spiritual whores or adulteresses by being married to another husband because ye were once under the Law and married as it were to that as to an husband c. Note that the Apostle speaks here peculiarly to the Jews as I observed ver 1. Ye also are become dead to the Law q. d. Ye also are become dead to the Law as well as the Gentiles are thereto dead This particle Also speaks that some other were dead to the Law as well as the Jews and they are the Gentiles And indeed the Gentiles were dead to the Law yea rather they were never alive to it or the Law to them I speak as the Apostle here doth of the Law of Moses or of the Law as it was given by Moses for they were never alive to the Law nor the Law to them to whom the Law was never given Now the Law of Moses was never given to the Gentiles by Moses for it is written Psal 147.19 He shewed his Word unto Jacob his Statutes and his Judgements unto Israel He hath not dealt so with any Nation and as for his judgements they have not known them The Law that was given by Moses was given to those which God brought out of the Land of Egypt out of the house of bondage Exod. 20.2 And by those the Israelites are only meant And Hear O Israel the Lord our God is one Lord and thou shalt love the Lord with all thine heart c. saith he Deut. 6. ver 4. By the Law is here meant the whole Law of Moses which was abrogated or expired by the death of Christ and thereby ceased to be in force as our Ap stle sheweth here in this verse Note here that this phrase ye are become dead to the law is the same with that The Law is become dead to you For these kinds of figurative phrases are Reciprâ—cal So our Old man is crucified is the same with this We are crucified to the old man so for us to be dead to sin is the same with for sin to be dead to us c. Note also that by order of speech the Apostle should rather have said The Law is become dead to you than to have said ye are become dead to the Law But being the sence is the same he had rather say as he doth than offend the Jews which were zealous of the Law by saying The Law is dead to you which nevertheless he saith covertly ver 6. By the body of Christ By the body of Christ crucified That is by the death of Christ which he suffered in his body upon the Cross As the Apostle saith here We are become dead to the Law by the body of Christ So he saith Ephes 2.15 Having abolished in his flesh the enmity where both his body and his flâ—sh must be understood as crucified on the Cross That ye should be married to another even to him that is raised from the dead i. e. That not only ye may but also that ye should be lawfully married to another even Christ The Church is the Spouse of Christ 2 Cor. 10.2 Ephes 5.29 In ordinary marriages if the husband be dead the wife is so at liberty as that she may marry again if she will or not marry if she please and if she be pleased to marry she may marry whom she will But in the marriage between a man and the Law if the Law be dead the man is inded freed from the Law but yet he is not left at liberty to marry or not to marry but he must marry And yet he must not marry whom he will but he must marry Christ so that in this similitude as it is commonly there is some dissimilitude not to be urged If we are married to Christ then must we be under his rule and dominion and willingly submit ourselves to be governed by him and his word as the wife doth to the husband Even to him who is raised from the dead By him that is raised from the dead is meant Christ And well doth he describe Christ by this here because he mentioned Christs death immediately before when he said Ye also are become dead to the Law by the body of Christ For if he had not shewed that Christ who was dead had been raised again from the dead he might have left a doubt how any could be married to Christ when he was dead being that the Law of Marriage is void by the death of the husband ver 2. He describes him also by this to teach us that we should imitate Christ in his Resurrection that is as Christ was raised from the dead so we should rise to a new kind of life But being that many more besides Christ were raised from the dead as he which revived at the touch of Elisha's bones 2 Kings 13.21 and the Shunamites child 2 Kings 4.25 and Lazarus John 11.43 The widdow of Naims son Luke 7.15 and many of the Saints whose bodies arose Matth. 27.52 How can this that he was raised from the dead be the proper Character of Christ Answ Though many were raised from the dead yet where they not so raised from the dead as not to die again as Christ was raised For it is conceived by some that there was none of all those that were raised from the dead but died again except only Christ Jesus yet if we grant that some were so raised as that they died not again as many conceive of those who were raised at our Saviours Resurrection Matth. 27.52 yet was there a difference between their resurrection and the Resurrection of Christ For Christ was raised by his own power John 2.19 but they were raised up by the power of another even of Christ That we should bring forth fruit unto God The end of marriage is the procreation of children which are called in Scripture The fruit of the womb Psal 127.3 And are the fruit of the marriage-bed The Apostle therefore continueth his Allegory of marriage or
wedlock when he saith That we may bring forth fruit unto God The sence therefore of these words is q. d That being married to him that is raised up from the dead we should by the seed of his grace conceive and bring forth fruit unto him who also is God Note that the Apostle changeth the person here from the third to the first which he doth for modesty sake that he may comprehend himself in this his speech The fruit or children here spoken of or meant are good works Vnto God That is unto Christ who was raised from the dead who though he was true man yet was he true God also Wives bring forth children to their own husbands not to others by God therefore is meant Christ here Note that the Apostle proves here that the believing Jews were delivered not only from the imperfection of the Law but also from the obligation of it to wit as it was given by Moses though it had been sufficient for his purpose to shew that they were delivered from the Imperfection of the Law only Ver. 5. When we were in the flesh That is When we were Carnal or in a Carnal estate addicted to the profits and pleasures of this life c. There were few under the Law which were spiritual and minded spiritual things but they were for the most part carnal and minded carnal things And they which were spiritual and minded spiritual things were not so nor did they so by the sole power of the Law so that being that all which were under the law that is under the imperfection of the Law and which had no help but what the Law afforded were Carnal and minded Carnal things The Apostle takes those which were in the flesh while he speaks of the Jews which were under the Law And those which were under the Law that is which were under the Imperfection of the Law for the same For the deliverance from this estate which he here speaks of he calls the Deliverance from the Law ver 6. The motions of Sins i. e. The motions of sins which we felt in our selves provoking moving or enticing us to commit sin or produce sin or to follow them Note that this Genitive of sins is Genitivus Causae And that Sins raise motions in us sub ratione causae finalis while we apprehend them as some pleasant or profitable things Which were by the Law That is which were occasioned by the law Supple as by our husband For he speaks of the law still in allusion to an husband as he did before These motions are said to have been by the law because sin being refrained and curbd in by the Law doth the more she is refrained and curbd in the more break out and shew her self in these her motions in sinful men and so will do in sinful men till grace be poured into their hearts whereby they restrein sin and hold her in Nitimur in vetitum semper cupimusque negata This is the manner of sinful nature and such as are accustomed to sin always to endeavour for that which is forbidden and to desire that which is most denied The law doth in a manner speak only to the outward ear and that is not of power alone to turn the hearts of carnal men from their carnal ways yea it makes them the worse by her speaking to them But yet the fault is not in the Law but in them The Law is only the occasion of evil motions not the true Genuine natural cause thereof And that which is good yea very good may be the occasion of that which is evil yea very evil Did work in our members That is q. d. did play their part in our members where they were not idle but very active In our members i. e. In the members of our Body See Notes Chap. 6. ver 13. To bring forth fruit unto death q. d. So that we did bring forth fruit or children and such fruit or children as death did delight and take pleasure in By death he meaneth eternal death and he speaks of it here as of a Person by a Prosopopoeia The fruit or children here spoken of or meant are evil works or actual Sins which are therefore pleasing unto death and such as death delights in because they make them which commit them food for her For as the temporal death feeds upon the bodies of some in the Grave Psal 49.14 So doth eternal death feed upon the souls of others in Hell Note that the particle To signifieth here not the intent only but the event also A question may be here asked why the Apostle did not say to bring forth fruit unto the Law as he said ver 4. That we should bring forth fruit unto God that is to Christ when as he is treating here of the opposition between the Law and Christ Answ Because Sins may not be said to be the fruit of the Law because they are both forbidden and punished by the law But they may be said to be the fruit of death because they make men children of death as the Hebrews speak that is worthy of death Thus some But yet I conceive under correction that by death the Law may be here meant which is called the ministration of death and the ministration of condemnation 2 Cor. 3. ver 7. 9. And therefore may be called death by a Metonymie And it is no absurdity to give the effects which are attributed to death to the Law when we give them and attribute them to the Law not as to the cause but only as to the occasion thereof For it is written ver 10 And the Commandment which was ordained to life I found to be unto death And thus the Antithesis here in hand will well hold out The Apostle seemeth to mention this and to shew how it was with them while they were under the Law in the flesh That now being they were delivered from the Law and from the flesh they might be more careful and more diligent to do those things which were pleasing to God in newness of Spirit abandoning the oldness of the Letter V. 6. But now we are delivered from the law that being dead wherein we held i. e. But now as the Wife is loosed from her Husband if he be dead ver 2. so are we who were as a Wife to the Law delivered from the law which is or was our husband by the death of the Law The Law is to be taken here as it was Chap. 6.14 and Chap. 7. ver 1 viz. For the whole Law of Moses as it was given by Moses and so precisely given without the grace of the Gospel And in this sence to be delivered from the Law and to be delivered from the flesh will signifie both one and the same thing That being dead wherein we were held i. e. The Law under which we were held bound as a Wife under her Husband so long as he liveth being dead By the death of the Law he
means the abrogation or expiration thereof but he speaks of the Law as of an Husband by an Allegory therefore saith rather That being dead wherein we were held than That being abrogated or expired wherein we were held Wherein we were held The particle In in Wherein is to be taken here for under So is the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in the Greek here interpreted under Matth. 7.6 In those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translatours render under their feet That we should serve i. e. That being now married unto Christ and so strengthned by his Grace in the inward man we should serve Christ or we should serve God We should serve Supple God or serve Christ. The Apostle seemeth here to leave his Allegory of an Husband and Wife and Children and to speak more plainly and literally than he did before For whereas he saith here That we should serve he said in the same sence before That we should bring forth fruit ver 4. In newness By newness understand here Newness of life or a new kind or course of life rather by an Hebraism a kind or course of life different from that which we led before while we were under the Law and in the flesh In newness therefore is by a new life Before they led a sinful and ungodly life Now he would have them to lead a Righteous and a Godly life Of Spirit i e. Which the Spirit that is which the Gospel worketh or is able to work under which ye are brought For the Spirit is opposed here to the letter that is to the Law and what is more usually opposed to the Law than the Gospel So is it opposed and so is the word taken 2 Cor. 3.6 The Gospel is called the Spirit because of the Spirit of God which goeth along with it wherby man is brought to believe the Gospel and is renewed and strengthened to walk according to the Gospel by reason of which Spirit accompanying it it is also called the power of God unto salvation Chap. 1.16 To serve God therefore in newness of Spirit is to serve God by a new course of life such a course of life as the Gospel doth not only require of us but enable us also to lead For they which are under the Gospel are both required and enabled by the Gospel to lead a new life And not in the oldness of the letter i. e. And not with our old manner of living or with our old course of life which we led while we were under the Law and which was occasioned by the Law This the Apostle adds and speaks with a kind of Sarcasm because many Jews were so addicted to the Law as that they would hardly here of the abrogation or expiration of the Law as though that life which they lead under the Law before they were engrafted into Christ or had received his Gospel or his Grace was a life pleasing unto God And not in the oldness Oldness is to be taken here by an Hebraism for our old course and manner of living which was a course of life led in sin occasioned by the Law In is to be taken here for With after the Hebrew manner Of the Letter The letter is to be taken here for the Law of Moses that is for the Law as it was given by Moses and as it is precisely considered without the grace of the Gospel as it was taken Chap. 6 14 c. He calls the Law as it was given by Moses and as it is precisely considered without grace the Letter because it was described by Letters that is because it was written or given in writing and because it was in a manner but as a bare Letter or bare writing only which had no more or little more power to make a man good than by telling him what was good and commanding him to do it And being the Law was but a bare letter and did in a manner tell a man only what was good and command him to do it it did by Accident when he was bad make him worse for except a Carnal man hath grace given him to keep the commandments he runs contrary to the commandments and grows the worse by being commanded When therefore the Apostle saith And not in the oldness of the Letter we must not understand the words so as if he meant only thereby their old course of life led under the Letter that is under the Law But we must also understand them so as that he meant thereby that that course of life was occasioned at least in part by the Letter that is by the Law while they were under it as will appear by the Objection following and by the eighth verse So that these Genitives of the Spirit and of the Letter may be taken for Genitivi Efficientis Ver. 7. What shall we say then i. e. What shall we conclude then from that which we said viz. From that The Law is dead by the body of Christ And from that that we called Our former oldness The oldness of the Letter Is the Law sin q. d. Shall we conclude that the Law is a true and Genuine cause of sin Sin is to be taken here by a Metonymie for the cause of sin and the Law is to be taken here as it was taken Chap. 6.14 and Chap. 7. ver 1. 4. And as it signifieth the same with the Letter ver 6. God forbid By these words as he did before the Apostle detesteth and putteth from himself the thought of such a thing or such a conclusion as this is that the Law is a true and genuine cause of sin Nay I had not known sin i. e. Nay so far is the Law from being a true and genuine cause of sin as that I had not known sin at least so well as now I do c. But by the Law i e. But by the Law which was given in writing by Moses which did forbid sin If the written Law did forbid Sin and make it at least more known to be Sin than otherwise it would be by forbidding it surely the Law was not the genuine cause of Sin nor did it prompt or move thereunto For I had not known Lust Supple to be a Sin That is For I had not known that the inward lust and inward desire onely of that which is evil though it did not break out into any outward Act was Sin at least so well as now I do Thou shalt not covet This is the tenth Commandment of the Decalogue the Apostle omits here the object which is mentioned by Moses in that commandment viz. Thy neighbours house thy neighbours wife c. for brevities sake But though in that commandment at large there is no other object named but that which is the object of the Sixth and that which is the object of the seventh Commandment yet the object of this Commandment seems to me to be as large as the object of all the other nine
For how else should Sin take occasion by this Commandment to work in him all manner of concupiscence Ver. 8. But Sin taking occasion by the Commandment wrought in me all manner of concupiscence i. e. But yet though the Law is not sin and that I had not known sin but by the Law sin which dwelleth in me ver 20 taking occasion by that Commandment Thou shalt not covet wrought in me all manner of concupiscence that is all manner of lusts which at length broke out into open sins How sin taking occasion by the commandment wrought all manner of Concupiscence in the man whom Paul personates is diversly set out by diverse men Some say that sin took occasion by that to wit the tenth Commandment to work all manner of concupiscence in that man because there was no penalty annexed to that commandment as there was to others And Magna est peeccandi illecebra impunitatis spes as the Orator speaks the hope of going unpunished is a great allurement to sin Other say that sin took occasion by the tenth Commandment to work all manner of concupiscence in him because that Commandment bound a man most strictly from sin and the more a man is restrained and kept in by a Law the more sin stirs him up to break that Law Quod non licet acrius urget That which is forbidden doth the more stir up a man to do it And Quicquid licet minus desideratur Ergo è contrario quicquid non licet fomentum accipit desiderii saith Hier. tom 1. ep 151. 1. That which we may lawfully do we less desire to do therefore on the contrary whatsoever is forbidden proves as fuel to our lust Other say that sin taking occasion by the Commandment wrought in him all manner of Concupiscence because when the Commandment was given to him written in fair Letters he thought that it was enough for him to know it and neglected the more the keeping of it see Chapter 2.13 We may joyn all these together in this matter and say that they whom Saint Paul personates here some by one some by another of these ways took occasion by the Law to sin and perhaps it will not be amisse to mention here the Rebellion stubbornness and stiff neckedness of the Jews which were under under the Law and whom Saint Paul here Personates for they were a stiff necked people Deut. 9.6.9.7 I know thy rebellion and thy stiff neck Behold while I am yet alive with you this day ye have been rebellious against the Lord and how much more after my death saith Moses to them Deut. 31.27 Ye stiff-necked and uncircumcised in heart and ears ye do alwayes resist the Holy Ghost as your fathers did so do ye who received the Law by disposition of Angels and have not kept it saith Saint Stephen to the Jews Acts. 7. ver 51 52 53. Wrought in me all manner of concupiscence i. e. Wrought in me all manner of lust and evil desires as lust to whoredome lust to adultery lust to luxurie lust to Drunkenness lust to Envy c. Which being reteined in the breast with delight grew at length so strong as that they broke out into outward Acts. For without the Law sin was dead i. e. For before the Law was given by Moses sin was in a manner dead and not so active nor vivacious in me as she was after the giving of the Law He speaks of sin as of one that had life by a Prosopopoeia Sin is said to live when shâ— stirs up lusts and motions to evill in us and the more and greater her life is the more and greater lusts she stirreth up in us Sin was not absolutely dead before the Law came for she stirred up lusts to evil even then but she was not so vigorous and so vivacious in stirring up lusts in carnal men before the Law came as she was afterwards So then she was said to be dead before the Law Comparatè that is in comparison of what she was when the law was given though she lived even before the Law Ver. 9. For I was alive without the Law once i. e. For I was alive to innocency once to wit when I was without the Law or before the Law was given Supple incomparison of what I was when the Law came Note that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was alive must be interpreted here of an innâ—cent life or a life to innocency and so must carry a moral signification And must be so understood not as though he or rather he whom he personates did live then an absolute innocent life but that he lived a life which was innocent in comparison of that life which he lived after the Law came But when the Commandment came sin revived and I died But when the Law and commandment was given by Moses sin got life and lived strongly and vigorously in me and I died to innocency daily growing every day worse and worse Sin revived The word which is rendred here Revived is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivo to live and note that this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it doth for the most part change the signification of the word before which it is prefixea in composition yet it doth not always so but it is sometimes redundant as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same as the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solvo to loose sometime it augments the signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamo to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exclamâ— to cry aloud See Hen. Steph. Thesaur vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this we may say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth here simply to live or else to live a strong and vigorous life But yet when the Apostle said of sin in the former verse that she was dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken here as it is most usually taken for revived for what is the passage from death to life but a reviving And I died To wit daily to Innocency This dying is opposed to that living which he said he lived in the former part of the verse Note here that it is not unusual with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he himself speaketh 1. Cor. 4.6 that is in a figure to transfer that to himself which hath been acted by other persons you may see Examples thereof 1 Cor. 6.12 And 1 Cor. 10. ver 23 29 30 And 1 Corinth 13.2 And Galat. 2.18 Now therefore under correction I conceive that the Apostle doth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also and speak that in his own person which was acted in the persons of others that is that the Apostle personates here the people of Israel both whâ—ch lived b fore the Law and which lived under the Law which was given
by Moses and so personates them as if they were but one single person Theophylact. and Saint Chrysostome before him interpret this place by such a figure This figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of personating others the Apostle doth especially use when he speaks of things which would not be so pleasing to them to whom they truely be long and he doth it First for modesty sake and secondly that he might give the lesse offence to them Ver. 10. And the Commandment which was ordained to life and the Commandment which was ordained of God for this end that they to whom it was given might lead an innocent holy and just life And by so living might attain to an happp and blessed life as a reward thereof I found to be unto death i. e. I found to be an occasion to bring me to death viz. a death to innocencie and holiness and righteousness first and then to the guilt of aeternal death as a reward or punishment of that former death Ver. 11. For sin taking occasion by the Commandment c. Note here that the Law did not if we speak properly so much as give an occasion to sin to stir us up to evill But sin took an occasion by the Law He speaks of sin as of a Person Deceived me He saith deceived me because sin guilds over her baits and her evil mot ons with the appearance of some good which though they are apprehended as good appear at last in their own colours even evill as they are so that the Sinner at length sees that he was deceived by them And by it slew me It slew him by taking away his life of innocency first And then making him guilty of aeternall death Ver. 12. Wherefore the Law is holy i. e. Wherefore the Law is separate f om all evill that is Wherefore the Law is good notwithstanding that which hath been objâ—cted against it To be holy signifieth properly to be separate from other things by way of eminency and in a partâ—cular manner that is said to be holy which is separate from all manner of naughtiness This conclusion or inference is drawn chiefly from those words Viz. I had not known Sin but by the Law c. And the Commandment holy and just and good By the Commandment is meant the tenth Commandment as before This Commandment may be saâ—d to be holy because it forbids those lusts and desires which tend to the immediate dishonour of God And just in that it forbids those lusts and desires which tend to the immediate hurt of our Neigbour and good in that it forbids those lusts and desires which tend to the immediate hurt of our selves There is a difference between a Law and a Commandment for a Law is a body of commands or commandments given by a Law-giver As when we say The Law of Moses or the Law of Christ each of which contains many particular commands But a Commandment is but a particular mandat or praecept or branch of a Law which commands or forbids some particular or special thing to be done or left undone Ver. 13. Was then that which is good made death unto me i. e. Was then the Commandment which is in it self good the cause of death to me Or was the Commandment which was in it self good the cause why I died to Innocency first and then through that became guilty of eternal death That which is good By that which is good he meaneth the Commandment of which he spoke in the foregoing verse And under the name of good he comprehends here that which he called Holy and Just and Good before God forbid See ver 7. But sin Supple was made the cause of death to me That it might appear sin i. e. So that it did appear to be sin indeed sin in her own colours by those effects which she wrought in me Note that the particle That is here a note or sign of the Event Working death in me by that which is good i e. By working death or because she wrought death in me by the Commandment which was good The death here spoken of may be understood not only of death to Innocency but also of Eternal death of which the death to Innocency makes the nocent man guilty That Sin by the Commandment might become exceedingly sinful i. e. So that Sin taking occasion by the Commandment and by that working all manner of Concupiscence in me did shew her self exceedingly Sinful He speaks of Sin as of a Person by a Prosopopoeia and therefore calls Her sinfull Ver. 14. For we know that the Law is spiritual i. e. For we all very well know that the Law is Spiritual and commands spiritual things The Law is spiritual The Law is said to be spiritual because it commands spiritual things and ordereth of it self to a spiritual life And now if the Law be such it cannot be made death or be the cause of death in it self to any one By this he proves what he said first in the former verse viz. that that which is good that is That the Law was not made death unto him But I am carnal sold under Sin But I at my best estate am carnal being addicted to the affections and lusts of the flesh which move me contrary to the Law and am carried away with them yea I am as very a servant or slave to Sin as he which is bought or sold in a market is a slave or servant to him which bought him By this he proves that which he said last in the former verse viz. That it was Sin which was made death unto him Note here that the Apostle speaks in the person of one which was under the Law yet which had attained to the highest degree in that Estate that a man could attain to which was not yet in Christ For every one which was under the Law had not such a mind as he here speaks of in the latter part of this Chapter And there were divers degrees of them which were under the Law Suppose therefore that the Apostle speaks here of such an one as that Scribe was which our Saviour speaks of Mark 12.34 of whom he says that he was not far from the Kingdom of God Sold under Sin i. e. As very a servant or slave to sin as he which is bought or sold in a Market is a servant or slave to him that buyes him He alludes here to servants or slaves which are bought and sold in a Market to be under the power or command of the Buyer so that to be sold under Sin is as it were to be sold to Sin to be under her and her command As he alludes here to a servant or slave which is bought or sold in a Market So he alludes to a servant or slave which is taken in the wars ver 23. When S. Paul saith here that he is carnal sold under Sin And when he saith ver 23. I see another Law in my members warring against the
Law of my mind and bringing me into captivity to the Law of Sin It seemeth to be most probable under correction that S. Paul speaks not here either in his own person or in the person of a Regenerate man For the Law of the Spirit of life hath made me free from the Law of Sin and of death saith S. Paul while he speaks in the person of a Regenerate man Chap. 8.2 And Chap. 8. ver 9. speaking to those which are in Christ Jesus he saith ye are not in the flesh but in the spirit that is ye are not carnal but spiritual if so be that the Spirit of God dwelleth in you Now if any man have not the Spirit of Christ he is none of his And Chap. 8.13 If ye live after the flesh ye shall die but if through the Spirit ye mortifie the deeds of the flesh ye shall live S. Paul therefore speaks not here in his own person nor in the person of a Regenerate man but in the person of a man that is under the Law and unregenerate and as yet without Christ but yet not far from the Kingdom of God as I said before Ver. 15. For that which I do I allow not c. In this verse he proves that which he said in the latter part of the former verse To wit that he was sold under Sin That is that he was as very a servant or slave to sin as he which is bought in a Market is to him which buys him For a servant or slave which is so bought is not at his own disposal or under his own power to do any thing which he himself likes or would do but is at the disposal of his Lord and Master which bought him and is under his power to do whatsoever he would have him to do That which I do I allow not i. e. That which I do I approve not of in my mind as of a thing well done Note that these words I do extend further than to positive doing for they extend aswel to what he did not as to what he did as will appear by the subsequent words where that which is here spoken in generall and in gross is divided into particulars For what I would that I do not q d. For whereas I have at sometimes some light desire and will to do that which is good and which is câ—mmanded by the Law of God I do it not but am drawn away from it by contrary lusts and affections of Sin He speaks here of a light and inefficacious will to do good He proves also here that he was sold under Sin But what I hate that do I But whereas I am unwillng many times to do that which the Law forbids yet I do it being drawn by contrary lusts and affections of Sin to do it The hate here spoken of is not to be understood of a perfect hatred but of some light unwillingness neither is this unwillingness to be thought to be in him at all times when he sins against a Negative Law or Command but at sometimes onely And as this hatred is but a light unwillingness to do that which he doth So is that willingness to do that which he doth not a light and in efficacious willingness and such as takes him only at sometimes The word rendred I hate is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not always signifie a perfect hatred as may be seen Gen. 29 31. Mat. 10 37. John 12. 25 c. Video meliora proboque Deteriora sequor Saith Medea in the Poet. I see better things and allow of them in my judgement but I follow and do those which are worse Such an affection as is in the Poets Medea is in the man which the Apostle here personates or somewhat better Ver. 16. I do that which I would not These words are the same for sence and Latitude with those words of the former verse viz. That which I allow not And the Inference or Conclusion mentioned or collected here in this verse is drawn from thence If then I do that which I would not I consent unto the Law that it is good The Consequence of what the Apostle here says depends upon that which yet is a true supposition that what he would not do he would not do because it was forbidden by the Law Note that from the discourse immediately foregoing the Apostle draws a double conclusion one contained in this verse whereby he proves that the law was good and therefore Spiritual in relation to what he said ver 14 viz. For we know that the law is Spiritual The other in relation to what he said in the same verse viz. But I am carnal sold under sin which conclusion is contained or set down in the verse following in those words Now then it is no more I that do but Sin which dwelleth in me Ver. 17. Now then it is no more I that do it but Sin that dwelleth in me This conclusion is drawn not from the Sixteenth but the fifteenth verse of this Chapter and relates thither q. d. Now then if I do that which I allow not of according to my mind it is no more I that do it to wit as I am under the law and taught and directed thereby but Sin that dwelleth in me and so by Consequence I am as I said I was verse 14. Carnal sold under Sin It is no more I that do it i. e. It is not I that do it viz. as I am taught and directed by the Law Or he may say that he did it not but Sin which dwelleth in to shew that sin swayed him to do what he did when he would not do it For when two causes concur to one effect the effect is oftentimes attributed to the prime and principal cause and denied to that which is less principal though that did act also So S. Paul saith that he laboured more than all the other Apostles yet not he but the Grace of God which was with him 1 Cor. 15.10 Where he attributes his labour to the Grace of God which was the Principal cause of that his labour and denies himself to be cause thereof because though he did labour himself himself was the less principal cause of that his labour No more The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes redound and become superfluous in a sentence But Sin that dwelleth in me By Sin he means here that Sin or those Sins to which he was accustomed and which reigned in him or had dominion over him which Sins are said to dwell and may be said to reign in him by reason of those habits which they through custom and often repetition had produced in him And as Sin is said to dwell in a man by reason of that vitious habit which she produced in him So on the contrary is the holy Ghost said to dwell in us by reason of the gifts which it infuseth into us 1 Cor. 3.16
Note that the Apostle speaks here of such as had lived long in sin yea from their Infancy as will appear as by many passages of the Text from the Sixth Chapter hitherto so from those words viz. Not in the Oldness of the Letter ver 6. which occasioned the discourse which followeth from thence to the end of this Chapter The Apostle speaks of Sin as of a Person and as he speaks of Sin as of a Person so he speaks of himself as of an house in which this Person dwelleth And by that that he saith that Sin dwelleth in him he shews that she reigned in him and bore rule and swaid there as the Master of a family doth in his own dwelling house for to this the Apostle seems to allude To dwell signifies sometimes to be as a Lord or Master in an house As Psal 84.12 I had rather be a Door-keeper in the house of my God than to dwell that is than to be a Lord or Master in the tents of wickedness Ver. 18. For I know that in me that is in my flesh dwelleth no good thing i e. He proves by this that Sin dwelleth in him For by that which is good he means a spiritual good and such a spiritual good as with which reigning Sin cannot consist For the good which he here speaks of is as opposite to Sin mentioned in the former verse which is reigning sin as light to darkness or heat to cold So that if this good dwelt in him that Sin would not dwell in him and that Sin will dwell in him till this good takes possession in him When therefore he says I know that in me that is in my flesh dwelleth no good thing There is a Synechdoche Generis in the word good And he alludes to a Master or Mistress of an house in the word dwells as he did by the same word in the former verse I know To wit by Experience That in me Those words the Apostle corrects or limits by the words following viz. by those That is in my Flesh that he might exempt his mind from that which he saith of his other parts or faculties in this verse For in them he says there dwelleth no good but in his mind there dwelleth some good in that the mind knoweth the Law of God and assents to it as good and propounds it as good to the will and so serves the Law of God as he speaks ver 25. In my flesh He opposeth the flesh here to the mind which he speaks of ver 23. 25. And which he calls the Inward Man ver 22. And whatsoever is not the Mind he comprehends under the name of Flesh the will it self not excepted by reason of the corruption and vitiousness which is in it For the Apostle calls Idolatry Witchcraft hatred variance emulation strife seditions which are the Acts of a vitious Will the works of the Flesh Gal. 5.19 yet though the Will be vitious and corrupt in such a man he may have sometimes a light and inefficacious Will or desire to do that which is Good For to Will is present with me i. e. For I can yea often do will that which is good and according to the Law and have a light desire to do it This will or desire which he speaks of is a weak and inefficacious will and desire But how to perform that which is good I find not i. e. But I find not any thing to help me or assist me to do or perform that good efficaciously which I would do Ver. 19. For the good that I would I do not See this verse expounded ver 15. This was brought as an Argument ver 15. to prove that it was Sin that made him do what he did Here it is brought as an Argument to prove that he had no spiritual good dwelling in his Flesh or to bear rule there and to reign over sin Ver. 20. Now if I do what I would not it is not I that do it but Sin that dwelleth in me See ver 17. Ver. 21. I find then a Law that when I would do good evil is present with me The word rendred then is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred Immo Vtique Profecto yea truly verily I render it therefore thus Yea I find a Law that is I find that when I would do good there is that in my flesh which stirs me up to do that which is evil q. d. I know that in me that is in my flesh dwelleth no good thing yea I find that when I would do good there is that in me that is in my flesh which stirs me up to that which is evil and naught and which I would not do I find a Law that when I would do good evil is present with me There is an Ellypsis in these words leaving therefore their liberties to other I conceive that the whole Sentence must run thus I find a Law that is I find that when I would do good evil is present with me The Apostle breaks off therefore when he had said I find a Law and leaving that abrupt assumes a speech aequivalent to that which he would have said which is this I finde that when I would do good evil is present with me A Law The Apostle takes the word Law by a Catachresis sometime for that which is a motive or incentive to that which is good as ver 23. Where he mentioneth the Law of his mind And sometimes again for that which is a motive or incentive to that which is evil as ver 23. when he saith I see another Law in my members warring c. And this he doth because a Law properly taken doth move and incite those to whom it is given by her promise of rewards to do those things which she commands Here he takes it for a motive or incentive to evil Evil is present with me By evil he means that which incites him and stirs him up to that which is evil by a Metonymy In particular by evil he means here the carnal concupiscence or carnal appetite or carnal desires and affâ—ctions which are in him and which stir him up to embrace and follow those things which are naught and sinful for him to do That which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Evil here he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Law in his members ver 23. Ver. 22. For I delight in the Law of God after the inner man i. e. For I delight in the Law of God or some commands thereof according to what my inward man that is my mind or understanding propounds to me The delight which he here speaks of is but a short and imperfect and an inefficacious delight and such a delight may be in an unregenerate man for our Saviour tels of one who heareth the word and anon with joy receiveth it but hath no root in himself c. Mat. 13.20 21. And surely such a one is not a regenerate man This delight is
in his will as we may gather from those words ver 15. What I would do not And from those words ver 18. To will is present with me In the Law of God By the Law of God he means the Law which was given by Moses and yet perhaps his delight might be not the whole Law but only in some particular commands thereof when he saith I delight in the Law of God after the inward man c. After the inward man The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e according to the inward man where the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a conformity to a thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Non facium secundum Regis literas i. e. They will not do according to the Kings Letters or as the Kings Letters direct them or would have them to do Note that the inward man or the mind that is not the subject here of this delight here spoken of but the will rather or the reasonable appetite is the subject thereof for the mind is not properly said to rejoyce or delight in any thing but the mind propoundeth the Law of God to the will as a thing delectable and perswadeth her to delight in it and to practise it and the Will doth take some small delight in it or in somethings which it commands and would practice them according to what the mind propounds to her perswades her to do but her willingness is imperfect and in efficacious By the inward man he means the mind as appeareth ver 25. which be calls a Man per Senechdochen integri and the inward man because the mind and the operations thereof are remote from the senses of other men so that they cannot perceive them in themselvs Note that whereas the Apostle doth elsewhere make mention of the old man and the new man these are not the same with the outward man and the inward man here for the old man and the new man are so called per Metonymiam subjecti by reason of the diverse qualities in man But the outward man and the inward man are so called per Senechdochen by reason of the parts of a man Ver. 23. But I see another Law in my members i. e. But I find or perceive another mover or actor in my body I see That is I find or perceive by experience He speaks here after the manner of the Hebrews which call all sensations and perceptions by the name of seeing Another Law What he means here by a Law in a general sence see Notes ver 21. In particular he calls the motions of the carnal appetite which some call also concupiscence a Law here In my members i. e. In my body Synechdoche Warring against the Law of my mind i. e. Warring against my mind which is as a Law Or warring against the dictates of my mind which are as a Law See Notes ver 21. His carnal appetite and concupiscence or his carnal affections are said to war against his mind or the dictates of his mind by a Metaphor taken from wars because the carnal affections and desires which flow from his carnal appetite or concupiscence are contrary to the dictates of his mind for they incite to that which is contrary to the Law of Moses but the dictates of the mind speak well of the Law and say it should be kept And bringing me into captivity to the Law of sin i. e. And overcoming me and taking me as it were a Prisoner and making me a Captive and delivering me up as a slave to sin He persists in his Metaphor taken from the wars where they which are overcome by them which serve the Conqueror in his wars are delivered up to the Conqueror to be made Servants and Slaves at his will To the Law of sin i. e. To sin which is as a Law or to the motions of sin which are as a Law Why sin or the motions of sin are said here to be a Law See Notes ver 21. When the mind or understanding of such a man as the Apostle here personates propounds to his will the Law of God as a thing delectable and to be kept as a thing honest and good and useth motives and perswasions thereunto the will doth sometimes incline to it and produce an act of delight and willingness that way But then the carnal appetite or concupiscence or carnal affections arise in him with their pretences of some apparent good and tempteth the will from that real good which the mind propounded to her to follow them And they being stronger than the mind the Will and the whole man is carried after them and so become guilty of a new sin and are made daily more and more prone to sin than they were before And this is that which the Apostle here sayes under the Metaphor of warring and taking Captive Which is in my members i. e. Which is or which dwelleth in me or in my body Synechdoche Ver. 24. O wretched man that I am who shall deliver me from the body of this death Better as it is rendred in the margin of our Bibles Who shall deliver me from this body of death That is who shall deliver me from these my deadly enemies Viz. From my carnal affections and from Sin c. He whom Saint Paul personates cries out here in the sense of his sins and the torture of his conscience which is tortured therewith For the wicked'st men that are do sometimes feel the torture and horrour of their conscience for their sins when they seriously think of the Law of God and their own doings It will be no wonder that a man under the Law should cry out O wretched man that I am who shall deliver me from this body of death When that young mâ—n in the Gospel who was under the Law For we cannot say That he was under grace said unto Christ Good Master What good thing shall I do that I may have â—ternal life Mat. 19. v. 16. From this body of dâ—ath That is from this deadly body that is â—â—om these my deadly enemies which will destroy me and bring me to everlasting death at last He calls his deadly Enemies to wit sin and her lusts and dâ—sires And the Flesh and his carnal affections A Body by a Metaphor drawn from Wars which Metaphor he holds hitherto for an Army is ordinarily called a Body and a Company of Horsemen or Foot-men are called a Body of Horse and Foot And by the like kind of Metaphor particular Sins are called the Body of sin Chap. 6. ver 6. Our Apostle calls sins also the Body of Sins Coloss 2.11 though by another Metaphor Of death That is deadly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of death for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deadly where a Substantive of the Genitive case is put after the Hebrew manner for an Adjective Ver. 25. I thank God through Jesus Christ our Lord For what he thanks God is not here expressed for there
is an Ellipsis in these words The words therefore may be made up thus q. d. I thank God that he hath delivered me from this deadly body that is from this company of deadly enemies through our Lord Jesus Christ If we take these words in this sence then we must say that the Apostle speaks these words in his own person as he was regenerated and delivered from the Law and then they are to be read as it were with a Parenthesis He that sees the misery of other men how grievious it is and was in the same misery once himself or liable thereunto and is delivered from it will break out in thanks to God for his great goodness in delivering him upon sense of that mercy The aforesaid words of the Apostle may also be made up thus q. d. I thank God that he hath shewed me a way how to be delivered from this deadly body or from this body of deadly enemies For he hath made away to deliverance by Jesus Christ our Lord. And this may he speak which is under the Law and yet hath so well profited as that seeing no hope of salvation by the Law sees salvation in Christ though he be not as yet engrafted into Christ for the Law was a Schoolmaster to bring us to Christ that we may be justified by faith saith our Apostle Gal. 3.24 Such a one though he be yet under the Law I account not to be altogether under the imperfection of the Law though he be not yet engrafted into Christ and Regenerate So then with my mind I my self serve the Law of God q. d So then I my self though I am carnal do with my mind serve the Law of God and by so doing do acknowledge that the Law of God is spiritual This hath its immediate connexion with the 21 or 23 verses And he speaks it in the person of such a man as I told of v. 14. He saith that he serves the Law of God with his mind because he approves of the Law of God as good with his mind and propounds it with his mind to his will to be embraced and followed by her as a real good which is the duty of the mind to do and in which the mind by so doing is subservient to the Law of God whose duty is to teach men what they should do and to stir them up to the doing of it But with the flesh the Law of sin What is meant here by flesh See ver 18. By the Law of sin he means sin it self which he calls the Law of sin that it may answer those words The Law of God And because it doth as a Law incite men to follow her lusts which are as it were her commands See ver 21. They serve sin which follow the lusts and desires of sin and put those things in practice which she allureth or inciteth to By saying But with the flesh I serve the Law of sin he acknowledgeth that he is Carnal and sold under sin So that in this last verse he brings up his Conclusion which he draweth from his discourse from the 14. verse hitherto to that which he said in the 14 verse viz. We know that the Law is spiritual but I am carnal sold under sin CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the spirit 1. I said Chap. 5. ver 20 21. That when sin abounded grace did much more abound so that as sin hath reigned unto death even so grace might reign through righteousness unto eternal life by Jesus Christ our Lord Wherefore that being so there is now no Condemnation to them which are engrafted by faith into Christ Jesus who are such as walk not after their sensual and carnal appetite and affections but walk after the spirit to wit the spirit of Regeneration with which we are endued and follow her inclinations and so serve not sin 2. For the Law of the spirit of life in Christ Jesus hath made me free from the law of sin and death 2. And let not any one which is in Christ Jesus say nay but I cannot but serve sin For the spirit of Regeneration which giveth life the spirit which we have received by Christ hath made us free from sin which bringeth unto death so that sin hath now no power or dominion over us whereby to make us to obey her will 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 3. I say that the spirit of Regeneration that spirit which giveth life and which we received by Christ I say not that the Law hath made us free from sin For by reason of the impotency of the Law in that it was weak in comparison of sin which dwelt and reigned in us God sending his own Son in the likeness of sinful man and for this end that he might destory sin hath destroyed sin by his body which was crucified for us by which also he purchased and gave us the Spirit of Regeneration 4. That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit 4. That by the spirit of Regeneration which he purchased for us and which he hath given us the Righteousness which the Law prescribes should be fulfilled in us which are justifyed and are engrafted into Christ by faith who are such as walk not after our carnal or sensual appetite and affections But such as walk after the spirit of Regeneration with which we are endued and follow her inclinations 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 5. I say who are such who walk not after our sensual or carnal appetite or affection but such as do walk after the spirit of Regeneration with which we are endued and follow her inclinations For though they which are carnal love and follow after their sensual and carnal appetite and affections they that are spiritual do love follow after and delight themselves in these things to which the spirit which is in them inclineth them to 6. For to be carnally minded is death but to be spiritually minded is life and peace 6. And not without cause for to love follow and delight in those things which the sensual or carnal appetite or affection moveth to will certainly bring everlasting death But to love follow and delight in those things which the spirit of Regeneration inclineth is that which brings everlasting life and peace 7. Because the carnal mind is enmity againsh God for it is not subject to the Law of God neither indeed can be 7. For the man which loves follows after and delights in those things to which his sensual or carnal appetite and affections tempt him to is an
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
many do by that spirit mortifie the deeds of the body and therefore whereas the Apostle said verse 13. If ye through the spirit do mortifie the deeds of the body he saith here As many as are led by the spirit of God making these two phrases viz. these Through the spirit to mortifie the deeds of the body and To be led by the spirit of God equipollent They are the sons of God To wit by Adoption and so Heirs of Everlasting life Ver. 15. For ye have not received the spirit of bondage again to fear i e. For ye which have received the spirit of God or the spirit of Christ have not thereby received a Spirit which produceth servile or slavish affections in you such as ye had at the giving of the Law by reason of which ye were afraid to appear before God and by which ye were like slaves and bondmen or servants at the best which abide not for ever in their Masters house John 8 35 c. He seems to speak here to the Jews in particular which lived at Rome He proves here in this verse that they are the sons of God first Negatively by that that they have not received a servile spirit and so they are not slaves and servants then Affirmatively by that that they have received a filial spirit which shews them to be children The spirit of Bondage That is a spirit which makes you as slaves or as servants in your affections This Genitive case to wit of bondage seems to be Genitivus Effecti The Apostle seems here to allude more especially to the affection of the Jews with which they were affected at the giving of the Law when Moses himself feared and quaked exceedingly Heb. 12.21 And when the people at the sight of the thunders and lightnings and the noise of the tempest and the Mountain on which God stood smoaking removed and stood a far off and said unto Moses speak thou unto us and we will hear but let not God speak unto us least we die Exod. 20. ver 8 9. Read for it seems to me to illustrate what is spoken in this and the following verses what the Apostle writeth Heb. 12. ver 18 19 20 21 22 23 24 To fear I conceive as I said that the Apostle alludes here to that servile fear whereby at the giving of the Law the people drew away from the presence of God and stood farther off from him as being afraid of him To fear therefore is to fear God after a servile manner and so to be afraid of him as not to dare to approach to him But ye have received the spirit of Adoption i. e. But ye have received a Spirit which maketh you like sons in your affections and so not to be afraid to draw nigh to God or to appear in his sight as slaves and Servants are afraid to appear in the sight of their Lords and Masters but to be bold towards him and to desire to appear before him as Children before their parents The spirit of Adoption i. e. A spirit which worketh a son-like affection in you towards God and by which ye are adopted into the number of his Children This Genitive is Genitivus Effecti He saith rather the spirit of adoption than the spirit of filiation or son-ship because he spoke of them before as slaves or servants and as having the spirit of bondage and such cannot be made natural sons but adoptive they may For though they were servants and slaves before yet they may be made of servants not only free but stated also in the state or place of natural sons which kind of sons are called sons by adoption He alludes here to the custom of men in adopting children This spirit of adoption which he here speaks of is no other than the spirit which he hath so often spoke of in this chapter to wit the spirit of life and of God and of Christ Whereby we cry Abba Father q d. Whereby we are affected towards God as Children are towards their Parents Note here the Enallage of the Persoâ— which he changeth from the second to â—he first Children when they would have or ask any thing of their Father they call him by that relative name of Father which argues the natural love which they have towards him and the apprehension which they have of the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath towards them To cry Abba Father is put therefore here per Metonymiam Effecti for to be son-like affected towards God and to apprehend him fatherly affected towards us We cry To wit to God He saith to cry that is to speak and call aloud to God because loud speaking in this case argues confidence whereas Low speaking would argue fear Abba Abba is a Syriack word signifying as much as Father Father This seemeth to be added to explain the Syriack word Abba we have the like Mark 14. ver 36. Ver. 16. The spirit it self beareth witness with our spirit that we are the children of God Some had rather read it thus the spirit it self beareth witness to our spirit c than as it is here translated For the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put sometimes for the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Vulgar translation renders it testimonium reddit I prefer the taking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And follow their translation who render it The spirit it self beareth witness to our spirit that we are the children of God rather than the other viz. The spirit it self beareth witness with our spirit But now what is here meant by the spirit or what spirit is it which is said here to bear witness to our spirit Some say that by the spirit is here meant the same spirit which he hath so often spoken of before in this chapter q d. The spirit it self which we have received witnesseth to our spirit that we are the children of God And whereas it is read commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus ipse The spirit it self some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem spiritus the same spirit If we take the spirit in this sence to wit for the spirit so often spoken of before in this Chapter then the Apostle useth a Prosopopoeia here in speaking of that spirit as of a Person The spirit to which the witness is given is our spirit that is our soul that is the understanding or conscience of every one of us or by a Synechdoche we our selves That which is witnessed to our soul conscience understanding or spirit or to us our selves is That we are the Children of God But how now is the spirit aforesaid said to witness to our spirits that we are the children of God Answ It was said that the Apostle speaks of that spirit as of a Person by a Prosopopoeia though it is indeed but an habit or Quality in the soul Therefore we must not think that it gives testimony to us
Nations are of one kin and brethren after a Spiritual manner Ver. 4. Who are Israelites That is who are descended from Isrrel That is from Jacob and are his children which Jacob or Israel was a man beloved of God and who had this name Israel given him in way of honour by God himself Genes 32.28 The Apostle sets out here in this and the next verse the honour priviledges and Pre-eminences of these which he called his brethren and Kinsmen according to the flesh To signifie that he had cause enough thus to grieve as he doth when he considered that they which were so neer allied to him and which had such honour priviledges and preeminences from God should be at last cast off and be rejâ—cted by him and left in such an estate through their own faults as is accompanied or attended with eternal damnation To whom pertaineth the Adoption He speaks not here of that Adoption which he spoke of in the former chapter by which they that are adopted are made heires of everlasting Glory that Adoption belongeth to Christians such as are justified by faith not to natural Jews But he speaks here of that Adoption whereby God passing by all other people made choice of the Jews or Israelites to be to him a peculiar people or Treasure above all people else by reason of which he cherished them and used them as sons and bâ—stowed many blessings upon them For Israel is my son even my first-born saith the Lord Exod 4.22 And again I am a father to Israel Jer. 31.9 And the Glory The Ark of the Covenant is called the Glory 1 Sam. 4.21 22. by a Metonymie because it was a token of the presence of the Glorious God who sat thereupon and gave his Oracles from it And therefore many think that the Apostle meaneth the Ark of God when he saith the Glory But others By the Glory understand the glory which accrued to the people of Israel by that That they were chosen by God to be a peculiar people to him and to be his sons which was indeed a great glory to them and by reason of which God did many glorious things for them and among them For since thou hast been precious in my sight thou hast been honourable saith the Lord to the people of the Jews Isaiah 43.4 And the Covenants By the Covenants is meant the Moral Law written in two Tables of stone by reason of which writing those Tables were called also the tables of the Covenant Deut. 9.11 That Law was called the Covenant because God made a covenant with the people of Israel concerning keeping of that and that was the matter and subject of the Covenant as it was to be performed on Israels part The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word of the Plural number which is here rendred Covenants but it might be aswell rendred the Covenant in the Singular number for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be it self a word of the Plural number yet it is often put to signifie one single Testament And the Covenant and Testament is all one in the Apostles sence here See Budaeus in his Commentary pag. 507. H Steph. in his Thesaurus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet some say that the Apostle useth a word of the plural number here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenants because there were two Tables of the Covenant though the Covenant it self were but One. And the giving of the Law By the giving of the Law understand The Law which was given to wit to the Israelites by God by a Metonymie And by that understand again the Judicial Law per Synechdochen Generis that is that Law which was given to the people of Israel for maintainance of Civil Society among them And the service of God By the service of God understand here the Ceremonial Law which prescribed the manner of Gods Service or how he would be served and worshipped by a Metonymie And the promises To wit All the promises contained in the Old Testament that is all the promises contained both in the books of the Law and of the Prophets Ver. 5. Whose are the Fathers That is whose Progenitors were Abraham and Isaac and Jacob Those most honorable Persons and friends of God The Scripture useth to call those Holy Patriarks Abraham Isaack and Jacob The Fathers per Antonomasiam And of whom as concerning the flesh Christ came Christ came of the Israelites as concerning the flesh That is As he was Man in that he took his flesh that is his body of the Virgin Mary who was of the stock of Israel This was a Glory to the Israelites that the Messias was born of them And therefore Simeon calls Christ the Glory of the people Israel Luke 2.32 Who is over all i. e. Which Christ is over all things and all men as their King and Lord. The Apostle in this latter part of the verse sets out the dignity of Christs Person the more to set out the Honour preeminencies and Priviledges which the Jews had God blessed for ever Amen See chap. 1. ver 25. Ver. 6. Not as though the word of God had taken none effect Here the Apostle should have given the reason why he was so grieved for the Jews but he gives it not by reason of this Objâ—ction which he prevents but by reason of this and other Objections He defers it to Chap. 10. ver 1. as I said before Not as though the word of God had taken none effect q. d. But when I say theirs are the promises though I know that they have not attained to Righteousness or Justification but are yet in their sins unpardoned and unjustified I do not make the promise which God made of pardoning the sins of the Israelites and remembring their iniquities no more a void promise and a Promise of none effect or a Promise in which God is not as good as his word c. For the understanding of this place know That among the many Promises which were made to the People of Israel in the old Testament there were some concerning the Remission of sins that is concerning Justification for the Lord saith Jer. 31. ver 31 34. Behold the days come saith the Lord that I will make a New Covenant with the House of Israel and with the House of Judah c. For I will forgive theiâ— iniquity and remember their sin no more And Jerem. 33. v 4. and 8 Thus saith the Lord the Lord the God of Israel I will cleanse them from all their iniquities whereby they have sinnned against me and I will pardon all their iniquities whereby they have sinned against me and trespasse against me And Micah 7.18 Who is a God like thee that pardoneth iniqaity and passeth by the transgression of the remnant of his heritage Now God having made this gratious promise to the Israelites of their Justification a Jew might object against Paul and say Paul Thou accountest of us Jews as
the freedom of those from the guilt and punishment of sin and the dominion thereof which were typified by Jacob that is of the faithful called the Children of the Promise v. 8. Note that Esau may be taken here to signifie a Child of the flesh because he was the Elder brother And men must have a being according to the Flesh before they can be children according to the Spirit that is before they can believe for Nature is before Grace and Jacob may be taken to signifie a child according to the Spirit that is a believer because he was the younger brother For men come to be children according to the Spirit that is men come to believe after they are children according to the flesh So that generally the children of the flesh are elder than the children of the Promise and the children of the Promise younger than the Children of the flesh Note again that servitude under an enemy a Lord a Master or a tyrant is frequently taken in Scripture as a type of Captivity under sin and the guilt and punishment thereof And that the freedom from such an enemy Lord Master or Tyrant is frequently taken as a Type of deliverance from sin and that so frequently as that we need say no more of it Ver. 13. As it is written Jacob have I loved but Esau have I hated i e. Which prophesie or saying accords with that which is written by Malachy Mal. 1.2 Jacob have I loved Esau have I hated At least in a general way That which the Prophet Malachy saith concerning Esau and Jacob did in the History concern only the bodily or wordly estate of those two Brethren or rather of their posterity respectively but we must lift it up to the mystical and spiritual sence wherein God sheweth his love to those which were typified by Jacob and his Sons in remitting their sins and justifying them from their offences and his hatred in those which are typified in Esau and his Posterity in letting them lie in the guilt of their sins without remission Ver. 14. What shall we say then is there unrighteousness with God That is what shall we infer from what I have said shall we infer from what I have said that there is unrighteousness with God because he passeth by so many of the Children of Abraham which are flesh of his flesh yea though they sought justification by their works And pardoneth those which are the Children of promise or Children according to the Spirit that is those which believe though they be Gentiles and not of the Stock of Abraham only because they believe God forbid The Apostle prevents an objection here for whereas he concluded in his last discourse that they which are the children of Abraham or Isaac or Jacob according to the flesh these are not these children which God promised to justifie no nor yet as they were under the Law and sought justification by works But the Children of the promise that is the faithfull whether they be of the Stock of Abraham Isaac and Jacob or whether they be of a Gentile race these are the only children of Abraham to which God made that spiritual promise of justification and which he would justifie A Jew might say Paul if this be so then by thy doctrine God rejecteth those which are of the holy seed of Abraham and Isaac and Jacob yea though they seek justification by the works of the Law which God hath given them if they do not believe and justifieth not only those which are of the holy Stock of Abraham if they believe but also such as are of the unclean Race of the Gentiles But if God shall do so indeed as thou teachest by this thy doctrine then would God be unjust for it would be injustice or unrighteousness in God thus to reject the holy seed of Abraham Isaac and Jacob only for not believing and thus to accept of the unclean Race of the Gentiles only because they believe This objection I say the Appostle prevents here saying What shall we then say is there unrighteousness in God God forbid What shall we say then i. e What shall we infer then or what shall we gather then from that which I have said Is there unrighteousness with God i. e. Shall we infer from thence that God is unjust in these his dealings and dispensasations God forbid i. e. No by no means See Cap. 3.4 Ver. 15. For he saith to Moses I will have mercy on whom I will have mercy c. He gives a reason here why God is not unjust in passing by so many of the children of Abraham or Jacob which were their children only according to the flesh and not justifying them yea though they sought Justification by their works and in justifying all those which were the children of the promise or children according to the Spirit though they were Gentiles and descended not from Abraham or Jacob by lineal Propagation He saith to Moses To wit Exodus 33.19 I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion These words were spoken by God Exod. 33.19 And they were spoken by occasion of that that the Children of Israel had in the absence of Moses made them a molten Calf and worshipped it saying These are thy Gods O Israel which brought thee up out of the land of Egypt At which the Lord was exceeding angry and would have destroyed them all had not Moses entreated the Lord earnestly to pardon this their sin But the Lord would not pardon them all but some only saying I will have mercy on whom I will have mercy c. By these words God sheweth that he is free and restrained by no Law from shewing mercy and exercising compassion where he pleaseth And therefore he is not unjust or unrighteous in justifying those that are the children of the Promise yea though they be Gentiles most of them Ver. 16. So then it is not of him that willeth nor him that runneth but of God that sheweth mercy This conclusion doth most naturally arise out of what the Apostle alledged out of Exod. 33.19 in the foregoing verse but yet it is not that which he was to prove but that which he was to prove he inferrs from hence and sets down ver 18 But it is a conclusion as it semeth by the by A Question therefore it is and well may be to what end the Apostle makes mention of this Conclusion and why he draws it out and alleadgeth it here Answ This Conclusion is as I said drawn by the by out of the 15. verse and the Apostle often draws conclusions and arguments after this manner as I have observed before ver 11. chap. 7.16 c. But then it is indeed for the most part for the proof of some subject which he had treated of before But he hath not as yet directly treated of such a Subject as this conclusion is hitherto To what end thererefore doth he
the Lord of hosts who is able to restrain the fury of the sword Had left us a seed i. e. Had left us Jews a very few or a very small number which escaped the sword of Senacherib the Assyrian These few Jews in the literal sence were those which believed the Lord when he promised to keep Jerusalem safe from the fury of the Assyrians and so escaped the fury of the Assyrians by being at that time in Jerusalem But being that these Jews which escaped the fury of the Assyrians by reason of the belief which they had of God promising to save Jerusalem from the Assyrians were a Type of such Jews as believed in the days of the Gospel and so were saved from their sins whereas they which believed not were not saved these words in the Mysticall sence may be interpreted of these few Jews which attained through faith to salvation from their sins in the days of the Gospel whereas the far greatest part were not so saved because of their unbeliâ—f Had left us a seed Isaiah being a Jew speaks here of the Jews so as that he makes himself of their number and though this was spoken by him in the literal or Historical sence yet may we and we must understand it here as spoken also in a mystical sence A seed That is a small Remnant or a small parcel The seed which is reserved to sow the ground after harvest is but a little in comparison of the Corn of the harvest Therefore is seed taken here for a little parcel or Remnant as he speaks ver 27. We had been as Sodom and been made like to Gommorrah i. e. We had been utterly destroyed by the sword of the Assyrians as Sodome and Gomorrah or the People of Sodom and Gomorrah were by fire from Heaven thus in the litteral In the mystical sence thus we had been utterly cut off from being the People of God by Gods Judgement as Sodom and Gomorrah were utterly cut off as I may so say by fire Sodom and Gomorrah were two Cities of Decapolis in the Land of Canaan which were destroyâ—d by fire and brimstone from heaven for the wickedness of the inhabitants thereof The story you may read Gen. 19 24. c. Ver. 30 What shall we say then i e. What shall we then infer from that which I have alleadged out of the Prophets Answ This we may inser viz. that the Gentiles c. The Gentiles which followed not after Righteousness have attained to righteousness i. e. The Gentiles which did not heretofore seek after Justification have now attained to Justification This that the Gentiles have attained to Justification will follow out of that which was alledged out of the Prophet Hosea Hos 2.23 quoted here ver 25 26. For if the Gentiles be made the People of God and his beloved then certainly they are justified The Gentiles which followed not after Righteousness By following after is here meant seeking so Psal 34.14 In these words seek peace and pursue it where to pursue is the same as to seek And by Righeeousness he meaneth here Justification as the word signifieth almost every where in this Epistle The Gentiles heretofore sought not righteousness nor asked after it when God suffered the Nations to walk in their own wayes Act. 14.16 But now that he hath sent his Gospell among them they have attained unto righteousness through belief of the Gospel Even the righteousness which is of faith Thas is even to that righteousness or Justification which is to be attained by Faith The Apostle prevents a Question or objection here for it might be objected or asked how could the Gentiles which were sinners attain to Righteousness or Justification and what Righteousness or Justification is that This the Apostle prevents when he saith Even the Righteousness which is of Faith And the Apostle raiseth this Question or Objection and answereth it here that he might usher in what he had to say of the Jews in the words following Note that as the Apostle might deduce or prove from that which he quotes out of Hosea ver 25. Viz. I will call them my people which was not my People c. That the Gentiles which followed not after Righteousness should attain or had attained unto Righteousness because the Israelites there spoken of whom God had rejected or sorsaken for a while and afterwards received into favour were a type of the Gentiles whom God so far received into favour as to justifie them So might the faith of those Israelites by which they believed the Prophets which the Lord sent to them to tell them that he would receive them again in to his favour be a type of the faith which the Gentiles yielded to the Gospel whereby they attained to righteousness that is whereby they were justified Ver 31. But Israel which followed after the Law of Righteousness hath not attained to the Law of Rightâ—ousness i e. But the Jews which are the Children of Israel according to the Flesh who sought after Righteousness or Justification the Jews I say for the greatest part of them have not attained to Righteousness or Justification This inference followeth out of what the Apostle alleadged out of the Prophet Isaiah ver 27 28. in the Mystical sence thereof Israel By Israel are here meant the Jews which were the children of Israel that is of Jacob according to the flesh per Metonymiam Efficientis yet by Israel understand not all Israel that is all the Jews but by a Synechdoche take Israel for the greatest part only of Israel that is of the Jews For all Israel that is all the Jews missed not of Righteousness or Justification as appears Chap. 11. v. 1 2 c. Which followed after To follow after is to be taken here for to seek ver 30. The Law of Righteousness That is Righteousness or Justification for the Law of Righteousness or Justification is no more here than if he had barely said Righteousness or Justification Note that the Apostle when he spoke of the Gentiles he said barely Righteousness But when he speaks of the Jews he saith The Law of Righteousness And thus he seemeth to speak when he speaks of the Righteousness which the Jews so â— ght after by a kind of Mimesis because the Jews would every where mention and crack of the Law so the Apostle said by the Law of faith Chap. 3.27 when it had been enough to say only by Faith Hath not attained to the Law of Righteousness i e. That is have not attained to Righteousness or Justification This is as I said The inference which the Apostle draws concerning the Jews out of what he alleadged from the Prophet Isaiah v 27 28 29. Ver. 32. Wherefore because they sought it not c. q. d. But why or wherefore have they not attained to Righteousness or Justification Answer Because they sought it not by faith c. This which the Apostle saith in this verse is not part of the inference mentioned ver
31. But is an objection or question which might arise from that which was said ver 31. which question the Apostle here moves and answereth that he might yet more artificially usher in what he hath to say in the beginning of the Tenth Chapter Because they sought it not by faith i. e. Because they sought it not by the faith of Christ or by faith in Christ which is the only way to obtain Justificatiâ—n But as it were by the works of the Law i. e. But because they sought it by the works of the Law thinking thereby to obtain it without the faith of or in Christ As it were by the works of the Law These words as it were do sometimes signifie the truth and reality of a thing as John 7.9 sometimes an appearance of a thing only And I conceive that they are put here to signifie an appearance only though the Jews might think that when they sougâ—t righteousness by the Law as they did they sought it truly and as they ought to seek it They that truly seek Justification or Righteousness for these two words signifie both one and the same thing by the works of the Law they must so keep the Law as that they never break it at any time no not in the least tittle thereof for if they break it in the least tittle thereof they are cursed by the Law Galath 3.10 And therefore such can never be justified by the works of the Law Now the Jews had sinned every one of them And now having once sinned they could not really and truly and according to knowledge seek for Justification by the works of the Law But being that though they had sinned yet nevertheless they sought for Justification by the works of the Law the Apostle may say not that they sought it by the works of the Law But that they sought it as it were by the works of the Law For they stumbled at the stumbling stone i. e. For they stumbled and were offended at Christ who was to them as a Stumbling-block or stone of Offence in the way to Righteousness This Particle For relates to those words Because they sought it not by faith viz. The faith of Christ And are a Reason why they did not seek after Righteousness by faith The reason why the Jews did not seek after righteousness by faith was that they were offended at Christ by the faith of whom only Justification is to be had and rejected him and evilly entreated him to their own hurt and ruine by bringing a sin upon their head and putting away from them the only means of obtaining Remission of sins The reason why the Jews rejected Christ and were offended at him was because Christ came in such a poor and mean manner without any wordly Pomp being born according to the flesh of poor parentage and having not an house of his own where to lay his head Whereas they looked for a Pompous Messiah to come with all worldly Glory and Lustre mistaking the prophesies concerning Christ which spoke gloriously of him and interpreting them of Earthly Outward or worldly Glory when they were to be taken in a Mystical sence for Heavenly Inward and Spiritual Glory They stumbled at the stumbling stone By this stumbling block or stumbling stone is meant Christ who is here called and likened to a stumbling block or stumbling stone because as a man who in the way which he goes stumbles at a stone or a block which lies in his way comes to hurt So did the Jews stumbling as it were at Christ while they walked after justification get hurt thereby while they were offended at him and rejected him as though he were an Impostor and not the true Christ or Messiah promised by God They stumbled at i. e. They are said to have stumbled at Christ because they rejected Christ and persecuted him and so brought sin upon their head which was hurt to them as a man taketh hurt which stumbleth at a Stone or a Block in the way Ver. 33. As it is written behold I say c. Before these words understand these or the like words viz. For Christ was a stumbling stone to the Jews q. d For Christ was a stumbling Stone to the Jews as it is written Behold I lay in Sion a stumbling stone and Rock of Offence As it is written viz. Isaiah 28.16 But yet the Testimony here alleadged is not to be found there word for word as it is here quoted as they that will compare the places may observe For these words a stumbling block and a Rock of Offence are not there to be found Wherefore most Interpreters do take this Testimony not as a simple testimony taken out of any one place but as a testimony compounded of two parts part whereof is taken out of Isaiah Chap. 28.16 Part out of Isaiah 8.14 Where we have these words A stone of stumbling and a Rock of Offence But yet notwithstanding this we cannot find the whole testimony word for word in or to be made out of those two places conjoyned Yet nevertheless we may find the whole sence of the words even in Isaiah 28.16 mystically expounded and therefore I conceive that the Apostle takes his testimony wholly from thence though to explain the mystical sence thereof he may borrow some words from Isaiah 8.14 The words therefore as they are read in Isaiah Chap. 28.16 are these Behold I the Lord lay in Sion for a foundation a stone a tried stone A pretious corner stone a sure foundation He that believeth shall not make haste Which words in the first and literal sence are spoken of Ezâ—kiah King of Judah who when the Assyrians were in the Land of Judah wasting and destroying the Land yet did believe the word of the Lord that he notwithstanding would defend and keep Jerusalem and so was saved when most of the Jews which would not bâ—lieve were destroyed Hezekiah therefore in the literal sence was called here a Foundation in Sion because he dwelt in Sion that is in Hierusalem and was a Foundation that is a cause of safety to them which flew thither for safety for for Hezekiahs sake did God keep Hierusalem safe at that time He might be called also a Foundation because he was the Chiefest of them which believed in Hierusalem that Hierusalem should not be destroyed by the Assyrians but saved by the Lord from being destroyed by them And was by his example and counsel an inducement also to others to believe and to stand fast and strong in their belief For as a company of men knit or combined together in one are likened sometimes to a natural body and the Chief of them to the head of that body So are they sometimes likened to an House and the chief of them to the Foundation of that house And thus might Hezekiah also be likened to the Foundation of an house because he was the Chief of those believers which were in Hierusalem when the Assyrians wasted the Land of Judah
and not only so but by his faith induced others to believe yea and by his example and constancy in that his faith he upheld otheâ—s in that their faith also as the foundation of an house which is firmly laid upholds that house that it doth not wave or sink or fall A Stone a tried stone a precious corner stone a sure foundation See those expounded of Hezekiah in my Exposition of the book of Isaiah Whosoever believeth i. e. Whosoever believeth as Hezekiah that foundation doth to wit That the Lord will save Hierusalem from the Assyrians Shall not make haste i. e. Shall not need to make haste to save himself into some far Country as many which believed not did But may stay in Hierusalem and be safe there according to that which he believeth Thus is that of Isaiah Chap. 28.16 to be taken in the first and literal sence and thus to be expounded But in the second Mystical and Sublime sence which is the sence here intended it is to be taken of Christ Who is said to be a Foundation because he is the Chief of All the Church which is his house and a tried pretious and sure Foundation because on him all the parts and members of this house do relie for salvation and by him they stand and he is able to sustain them all and will never fail them And he is said to be a foundation laid in Sion that is in Hierusalem because Sion that is Hierusalem was the chief City of the Jews where Christ was very conversant where he was fully preached where he suffered that he might be a foundation and save his people from their sins and from whence his Law that is his Gospel did go forth By Sion also is the Church of Christ mystically meant of which Sion was a type and of which Christ was the head and foundation And this was the prime end which was intended by God concerning Christ viz. That he should be laid in Sion as a foundation a stone a tried stone a precious corner stone a sure foundation to wit that they which believed in him might be of his Church and built upon him and might be by him saved But by accident he which was laid in Sion as a Foundation a Stone a tried stone a precious corner stone proved because of the Jews unbelief and their offence taken at him A Stumbling Stone and a Rock of Offence that is a Stumbling Stone and a Rock of offence to the Jews from whom by their unbelief and malice against him they received hurt as he receiveth hurt which stumbles at a stone which lyeth in his way or which stumbleth at the Corner stone of a building And this also is couched in these words A stone a tried stone a precious Corner stone It is contained in the Scripture saith S. Peter Behold I lay in Sion a chief Corner stone elect precious and he that believeth in him shall not be confounded unto you therefore which believe he is precious But to them which be disobedient the stone which the builders disallowed the same is made the head stone of the Corner and a stone of Stumbling and a Rock of Offence even to them which stumble at the word being disobedient whereto also they were appointed 1 Pet. Chap 2 ver 6 7 8. But how can these words a stone a tried stone a precious corner stone signifie any way a stumbling stone and a rock of Offence I answer The stone tried stone precious corner stone sure foundation signifie here primarily all one and the same stone in a building to wit the foundation stone or Corner stone of that building for upon the corner stones of the foundation doth the weight of a building lie and the building is thereby sustained and therefore that useth to be the chiefest stone Now because men as they pass by are apt to stumble at the Corner or Corner stone of a building rather than at any part or stone else thereof Hence doth our Apostle speaking of what Christ was foretold would be by accident instead of a stone a tried stone a pretious corner stone a sure foundation say a stumbling stone and rock of Offence In Sion i. e. In Hierusalem so litterally In the Church so mystically A stumbling stone By this stumbling stone is meant Christ which is called a stumbling stone because the Jews did stumble at him that is were offended at him and took hurt by that offence as men do at a Stone in their way at which they do stumble as I said before And a rock of offence This is but a Repetition of the former words Where Note that that which is called commonly a stone is called a Rock with the Hebrews So that Stone with which Zipporah circumcised her son is called Petra by the vulgar Translatour that is a Rock Exod. 4 24. A rock of offence signifieth by an Hebraism a rock or stone at which one offendeth that is at which one stumbleth or hitteth his foot And whosoever believeth on him i. e. But yet whosoever believeth on that stone or rock that is on Christ for salvation or Justification And for But yet Shall not be ashamed That is shall obtain Salvation or Justification by him Because when we hope or look for any thing and miss of it we are ashamed hence not to be ashamed is put here for to obtain what we hope and look for by Christ that is Salvation from our sins according to our hope and expectation Shall not be ashamed These words are not read either in Isaiah 28.16 or Isaiah 8.14 according to the Hebrew But yet we have the sence of them in these words shall not make haste Isaiah 28.16 As they which did not believe the promise or word of God when he promised to defend and keep Hierusalem from the fury of the Assyrians did not stay in Hierusalem but make haste out of Hierusalem into other parts But they which believed staid in Jerusalem and made not the haste which unbelievers did were saved by their staying and not hastening out of it So they which did not believe on Christ and looke for salvation and justification from him staid not on him but hastened to some other means of salvation or Justification as v. g. to the works of the Law c. And thereby missed of Salvation whereas the others who made not haste to such means but staid on Christ attained to it And from hence not to make haste may be put here for not to miss of Salvation or to attain to salvation by a matelepsis And the Septuagint from hence may render these words shall not make haste by a matelepsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Apostle following them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be ashamed And whosoever believeth on him shall not be ashamed Note that these words do not appertain to that which the Apostle was to prove which was that Christ was a stumbling block to the unbelieving Jews But because they were
Righteousness or Justification By righteousness that is by justification is here meant the way of righteousness or justification as before The Jews for the greatest part of them would seek righteousness or justification by works Chap. 9.32 which way God approved not nor appointed Chap. 9. ver 11. wherefore the Apostle calleth that their own way which way of theirs they did strive to maintain against the way of faith Have not submitted themselves unto the righteousness of God i. e. Have not submitted themselves to and to have not followed that way of righteousness which God hath appointed to justification which is by faith He seems to speak of righteousness or of the way of righteousness here as of a person which we ought to obey by a Prosopopoeia Ver. 4. For Christ is the end of the Law for righteousness to every one that believeth c. He proveth here that the Jews have not submitted themselves to the righteousness of God And the proof runs after this manner They which have not received Christ nor believed in him have not submitted themselves to the righteousness of God But the Jews for the greatest part of them have not received Christ nor believed in him therefore the Jews for the greatest part of them have not submitted themselves to the righteousness of God This whole Syllogism the Apostle leaveth to be understood as that which may easily be understood by what he hath here said And taking the minor for granted he proves the major here when he saith For Christ is the end of the Law for righteousness to every one that believeth For Christ is the end of the Law for righteousness to every one that believeth i. e. For Christ was appointed to wit of God to be the Author of righteousness or justification to every one that believeth on him And that the Law it self testifieth because the Law it self points at Christ and did lead us to him for the obtaining of righteousness or justification by him Christ is the end of the Law for righteousness Christ is said to be the end of the Law for righteousness that is for justification because the Moral Law convincing man of sin and laying open his weakness and disability made him to look for righteousness that is for justification and remission of sins from without himself And the Ceremonial Law did prefigure Christ and the cleansing of our sins by him by the sacrifices and washings and other rites which it appointed Or which yet is almost the same with what I have said Christ may be said to be the end of the Law that is the final cause for which it was given to wit of God by Moses Because it was partly given to prefigure Christ Partly to be as a School Master to bring us to Christ Gal. 3.24 This is an Argument to prove that Christ was appointed of God for Righteousness or Justification to wit because the Law which was given of God by Moses did point at him and lead to him for that end Ver. 5. For Moses describeth the Righteousness of the Law c. Because the Apostle said ver 4. That Christ was the end of the Law for righteousness c. A man might object and say that if it be so that Christ was the end of the Law for Righteousness then is the Righteousness of the Law and the righteousness of faith all one that is it is one and the same way which the Law prescribes for Righteousness or Justification And which the Gospel prescribeth And may infer from thence that if it be so then the Jews are not ignorant of the righteousness of God but have submitted themselves thereunto Which was that which the Apostle denied ver 3. The Apostle therefore prevents this Objection and to shew that the Righteousness of the Law And the Righteousness of Faith is not the same or that it is not one and the same way which the Law prescribeth for righteousness and which the Gospel prescribeth saith for Moses describeth the righteousness which is of the Law c. q. d. Neither because I said That Christ is the end of the Law for Righteousness Do I say that the Righteousness of the Law and the Righteousness of Faith are both one or that it is one and the same way which the Law prescribeth for righteousness and which the Gospel prescribeth For Moses describeth the Righteousness which is of the Law after this manner That the man which doth those things shall live by them But the the righteousness which is of faith or but the Preacher of the Gospel speaketh on this wise Viz. 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 Moses describeth the righteousness which is of the Law c. i. e. Moses who was publisher of the law and by whom the Law was given describeth the way of righteousness which the Law sets out or appointeth thus to wit that the man that doth those things shall live by them By the righteousnest of the Law I understand by a Metonymy the way appointed or scored out in the Law or by the Law for obtaining or attaining to righteousness The man which doth those things shall live by them i. e. That man which doth fully and perfectly observe and keep all the Commandments of the Law as fully and exactly as the Law requireth them to be done shall be justified by them This testimony is taken out of Levit. 18.5 where the whole verse runs thus Ye shall therefore keep my statutes and my judgements which if a man do he shall live in them Which doth these things i. e. Which doth the Statutes and judgements that is the commandments of the Lord and doth them most exactly This Sentence is to be understood of exact and perfect keeping of the Law as appeareth by Deuteronomy 27.26 where a curse is denounced against all those which keep not all the words of the Law See Gal 3.8 c. Shall live by them i. e. Shall be justified by them To live signifieth here to be justified as Chap. 1. v. 17. Ver. 6. But the righteousness which is of Faith speaketh on this wise By the righteousness which is of faith I understand by a Metonymy or Prosopopoeia the Preacher of that Righteousness which is of faith and this I do to oppose it to Moses the Preacher or publisher of the Law and the righteousness thereof That which the righteousness of faith or the Preacher of the righteousness which is of faith speaketh is that which is recorded ver 9 viz. 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 So that that which is said between this and that is brought in by the way and is to be read as it were with a parenthesis Say not in thine heart who shall ascend into Heaven These
words do not depend upon the words immediately going before but are together with all which is between this and the ninth verse to be read as I said as it were with a parenthesis These words from this place to the ninth verse mutatis mutandis are taken out of Deut. 30.12 c. and here used by an accomodation The Apostle hath shewed before as Cap. 4.14 c. That Justification could not be obtained by the Law Now least any one should say the same of faith he removes here from faith those things which might make it seem impossible to obtain Justification by faith And first because he said that Christ is the end of the Law for righteousness to every one that believeth least any might think from thence that Christs bodily prescence were necessary he shews in this and the following verse That for Christ to be bodily present is not necessary at all to this And because though his bodily presence is not necessary yet his word is requisite and some might say that it was no easie matter to come to the knowledge of that his word nor was it an easie matter to find out where that his word was to be had He sheweth ver 8. that his word is not far off but nigh at hand and easie to be obtained by anyone Say not in thy heart i. e. Say not in thy mind or cast not about in thy thoughts saying The heart is put here for the mind or the thoughts after the Hebrew manner Who shall ascend into heaven that is to bring Christ down from above i. e. Who shall ascend into Heaven for us for this end that he might bring down Christ from above as though it were necessary that Christ should be bodily present for thee to obtaâ—n the righteousness which is of faith or that thou canst not know how to obtain that righteousness except he should be bodily present with thee to shew thee Ver. 7. Or who shall descend into the deep that is to bring Christ again from the dead Or who will descend into Hell to bring Christ again from the dead for this end as though it were necessary that Christ should be bodily present for thee to obtain the righteousness which is of Faith or that thou canst not know how to obtain that righteousness except he were bodily present with thee to shew thee By what the Apostle hath said here he shews that it is not needful that Christ should be bodily present with us that we may believe and be saved by the righteousness which is of faith Being that Christ hath left the Earth in hâ—s body he must needs be their in Heaven above or among the dead beneath therefore the Apostle saith Say not in thine heart who shall ascend into heaven that is to bring down Christ from above or who shall descend into the deep that is to bring up Christ again from the dead And nameth no more places Into the deep By the deep understand here the place of the dead For so that which followeth Viz. To bring up Christ again from the dead bids us to interpret it In this Interpretation which I have given of those two verses I point both the end of the seventh and eighth verses with an Interrogatory q. d. Say not in thine heart who shall descend unto Heaven to wit to bring down Christ from above Or who shall descend into the deep to wit to bring Christ again from the dead and for the so pointing of it I have Deut 30.12 for my direction And the Syriack and Ethiopique translations for my warrant Ver. 8. But what saith it That is but what saith the righteousness which is of faith that is but what saith the Preacher of that righteousness which is of faith Metonymia The word is nigh thee c. The Apostle prevents an objection here for a Jew may say whatsoever the righteousness of faith saith the wâ—rd which it saith may be far enough from me and I may never come to hear it or know it or if I do I must spend much labour and travail to find it out this objection I say the Apostle prevents when he saith the word is nigh thee even in thy mouth c. Note that in these words the Apostle alludes to that place of Deut. 30.14 and useth it here by an accommodation as I said before The Word i. e. The word which the Preacher of the Righteousness which is of faith saith Even in thy mouth and in thy heart i. e. The word is so nigh thee as that thou talkest of it with thy mouth and meditatest upon it in thy heart and bearest it in thy memory for thou canst not forget it This seems to be a proverbial kind of speech The Heart is taken here for the mind or memory c. That is the word of Faith which we preach That is the word which the Preacher of the Righteousness which is of Faith preacheth which we which are the Apostles of Christ preach viz c. Note that faith is taken here for the Righteousness of faith and that again for the Preacher of Righteousness of Faith by a Metonymy Ver. 9. That if thou shalt confess with thy mouth the Lord Jesus i. e. That if thou shalt confess with thy mouth the Lord Jesus Supple to be such as the Father hath set him out to be or such as the Gospel doth describe him to be Some interpret the words thus If thou shalt confess with thy mouth Jesus to be the Lord. Jesus is called the Lord because he hath purchased us For he hath purchased us with the price of his blood Note here that it is not absolutely necessary to salvation to confess the Lord Jesus at all times with the mouth but only then when the case requireth it but it is absolutely necessary to confess the Lord Jesus with the mouth in the preparation of the heart that is it is absolutely necessary to be always ready in heart to confess the Lord Jesus with the mouth when the case shall require it and that is when the glory of God would suffer by us if we should not do it I take therefore to confess with the mouth the Lord Jesus here to be to be ready in heart to confess the Lord Jesus with the mouth Note here that to confess the Lord Jesus with the mouth or to be ready in heart so to confess him is the fruit and effect of Faith Therefore here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he saith That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath rais-him from the dead For the naturall order of the words should have been this If thou shalt believe in thy heart that God hath raised Jesus from the dead and confess the Lord Jesus with thy mouth thou shalt be saved Saving or justifying faith is a faith which as I said Cap. 1. ver 17. comes up
Apostle having delivered in the former part of this Epistle the Doctrine of Faith cometh here to give precepts of manners And to connect or knit this to his former Subject He infers this as a duty arising from that For when that his Doctrine of faith hath set out and shewen many mercies of God to us He beseecheth the Romans here in consideration of those mercies to shew themselves thankful to God by an holy living and conversation of life I beseech you therefore c. q. d. Being therefore you have received many mercies from God as I have shewed you in the former part of my Epistle I beseech you Brethren by those mercies c. Brethren He calleth the Romans Brethren because they were Christians as he was And Christians because they have the same God for their Father and the same Church for their Mother are called Brethren By the mercies of God i. e. By the mercies which God hath shewed you The Apostle beginneth this part of his Epistle with a vehement obsecration and an earnest obtestation whereby he beseecheth the Romans by those mercies which he had mentioned and commended to them in the former part of his Epistle and which they had received that they would present their bodies a living sacrifice c. By the mercies of God This is a vehement obtestation which is a most effectuall kind of reasoning or manner of perswading Like unto this is that most earnest and passionate prayer in the Letany of our Church viz. By thine Agony and bloody sweat by thy Cross and Passion c Good Lord deliver us which manner of praying Some have prophanely called swearing but you see that the Apostle useth this same manner of speaking and he may be a president for it without exception That you present your bodies a living sacrifice i. e. That ye offer your selves as a living Sacrifice to God Your Bodies i e. Your selves By the Body is here meant not the Body only but the body and soul too that is the whole man by a Synechdoche But he seemeth to say your bodies rather than your selves in some allusion to the Jewish Sacrifices where the bodies of the beasts which were offered for a burnt-offering were consumed or burnt on the Altar to the glory of God A living sacrifice i. e. As a living Holocaust or Burnt-offering as I may so speak The Apostle in this alludes to the Sacrifices of the Jews and among them to the Holocaust or whole burnt-offering where the Beast or Carcase of the beast which was offered or sacrificed was wholly burnt or consumed with fire to the glory of God And this he doth to signifie that we should offer to God our whole selves and all our actions Yet he saith a living sacrifice in opposition to that That those Sacrifices which the Jews offered were slain But this is not required of us that we should slay our selves or be slain by being made a Sacrifice here Then we offer our bodies that is our selves a living Sacrifice to God when we direct all our actions and do all which we do to his glory according to the exposition which the Apostle gives of his meaning in the last words of this verse Holy i e. An holy Sacrifice That is a sacrifice pure and separate from all uncleanness Yea a sacrifice sanctified by the holy Ghost as our Apostle speaks Chap. 15. ver 16. The sacrifices of the Old Law were called holy and were so accounted But if they were called and accounted holy Surely the bodies of Christians may be called and accounted holy much more being that they are purified from sin by the blood of Christ 1 John 1.7 and sanctified by the holy Ghost Rom. 15 16. There is an allusion therefore here to the sacrifices of the Law and their holiness when he bids us offer our bodies an Holy Sacrifice Acceptable unto God i e. Such as is well-pleasing unto God who because he is pure delighteth and is well-pleased with that only which is pure The Burnt sacrifice was said to be an offering of a sweet savour unto the Lord Levit. 1.9 In allusion to this would the Apostle have our sacrifice acceptable and well pleasing to God And indeed if such sacrifices were as a sweet savour unto God acceptable and well pleasing to him much more may the bodies and actions of Christians be acceptable to him See 2 Cor. 2 15. Phil. 4.18 Which is your reasonable service He interpreteth here what he meant by their bodies He meaneth by that themselves that is their reasonable service By a Synechdochical Metonymie Your reasonable service By the reasonable service here spoken of is meant the service of the spirit or of the soul which is a reasonable soul that is q. d. your spiritual service or the service of your spiritual souls Or by the reasonable service is meant the service of the whole man as it is reasonable or guided by the reasonable soul directed by Gods word He opposeth here this reasonable service or service of the spirit to that bodily service which was used under the old Law and which consisted for the most part in slaying and sacrificing beasts and birds c. or rather he opposeth it to the beasts and birds themselves which were sacrificed which were but brute and unreasonable creatures Ver. 2. And be not conformed to this world q. d. And for this end or for this cause be not conformed to this world Be not conformed to this world i. e. Be not conformed or be not like to the men which love the pleasures and profits and other vanities of this world all which ye have renounced in your Baptism To this world By the world is here meant by a Metonymie the men which live in the world and then by a Synechdoche not any men which live in the world but such as are given to the pleasures and profits and other vanities of the world But be ye transformed i. e. But be ye transformed and become like to those which are of another yea a more heavenly carriage and conversation By the renewing of your mind This he saith because their mind was corrupt And from thence this transformation must begin That ye may prove what is that good and acceptable will of God i. e. That ye may know and approve of that good and acceptable will of God by which ye are to regulate and square your Reasonable service That ye may prove i. e. That ye may know and approve or like of for so may the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in the Greek signifie By a Metaphor from Goldsmiths which try Gold by their touch-stone and upon trial know it to be true Gold and approve of it for such What is that good that acceptable and perfect will of God i. e. What is that will of God by which we should guide our Reasonable service which is a good will a perfect will and a will acceptable or pleasing to God and
all good men This will of God is no other then the precepts commands or Law of God which if we follow will make our sacrifice that is our service holy and acceptable to him and perfect We can neither know nor approve or like of this will of God which should be the square and rule of our reasonable service with any good effect if we are not changed from the fashion of this world into a more Heavenly fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Andronicus Rhodius even of moral Vertues in his Paraphrase in Arist Ethic. lib. prim cap. 12. It is impossible for him to come to the knowledge of what is said or treated of vertue which is not accustomed to good actions And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hierocles in Carm. Pythagor It behoveth us to order the unreasonableness which is in us and the sloth and then to betake our selves to the knowledge of more Divine matters For as it is impossible for a sore blear and foul eye to behold those things which are very light and splendide So it is for a soul not possessed with vertue or goodness to behold the beauty of truth As a Spunge which is dipped in vineger if before the vineger be wrung out of it It is put into wine It will not admit or drink up any of the wine So a mind which is full of the vanities of this world cannot admit or receive in any wholsome admonition or vertuous instructions until it be free from those vanities saith Ephraim Syrus Ser. De abstinenda ab omni consuetudine pernitiosa What is that good that acceptable and perfect will of God We must know what is the good acceptable and perfect will of God that the sacrifice which the Apostle exhorts to may be good acceptable and perfect For that is the Rule and square to which it must be conformed Christians are spiritual Levites or spiritual Priests Now as the Priests of the Law were to judge of the sacrifices of the Law whether they were fit to be offered or no by such rules as are given Levit. 22.17 c. So would the Apostle have us to judge of our sacrifices here by the rule which is here given that is By the good acceptable and perfect will of God Whether they are good acceptable and perfect as they should be The Apostle when he would have them know what is that good that acceptable and perfect will of God that they may know thereby what will be an acceptable sacrifice and that by regulating their service thereby they might make their sacrifice good acceptable and perfect He seemeth to allude to those attributes or qualities which were required in the sacrifices of the old Law for they were called good Levit. 27.10 And acceptable and perfect Levit. 22.21 Exod. 12 5. Ver. 3. For I say through the grace given unto me to every man that is among you Wherefore I say by vertue of my Apostleship to every one of you c. The Apostle begins here to shew them by particulars how they should present their bodies a living sacrifice holy and acceptable unto God and what is that reasonable service which he spoke of and in so doing he sheweth them more particularly what is the good and acceptable and perfect will of God wh ch he mentioned in the former verse For For is put here for Wherefore as Cap 8 ver 38. I say He might say I command you and give you in charge but he had rather say I say than I command you and give you in charge because it would be better taken by the Romans to speak in this humble than in that imperious or commanding manner Through the grace given unto me i. e By vertue of mne Apostle-ship or by the authority of the office which it pleased God to put me in By the grace given to him he meaneth the Apostle-ship which was an office given to him of Gods free grace and favour See Cap. 15. ver 15 16. The Apostle makes mention of his office here intimating thereby that he was necessitated by his office to do as he doth lest the Romans should think it arrogancy in him thus to speak and thus to write to them To every man that is among you i. e. To every man which is among you Romans whether he be Jew or Gentile Not to think of himself more highly then he ought to think i. e. not to think himself a greater gifted man than he is or not to think that he hath more in him than he hath But to think soberly i. e. But to think modestly of himself so that the thoughts of himself exceed not the measure or bounds of those gifts which God hath given him What it is for a man to think soberly of himself the Apostle sheweth in the next words it is to think of himself according to the measure of the gifts which God hath given him According as God hath dealt to every one the measure of Faith i. e. According to the measure of those gifts which God hath dealt to every one It is not meet for him which is a meer Grammarian to take upon him to judge of controversies of Religion Nor was it meet for him which was but a Levite to arrogate to himselfe that which did appertain to the office of a Priest nor for him which was but an ordinary Priest to meddle with that which was proper to the high Priest yet no less unseemly do they carry themselves which exceed in their doings the measure of faith which God hath given them According to the measure of faith By Faith is meant that faith by which we are Christians but yet it is put here by a Metonymy for those gifts which God gave to certain men by reason of that Faith For God gave several gifts to several men which embraced the faith of Christ for the edifying and building up of that body of Christ which is the Church Or Faith may be taken here first for trust then by a Metonymy for those gifts which are committed as a talent to a mans trust for him to imploy faithfully according to his Masters will As for Christ Jesus which is the head of this body the Spirit was not given to him by measure John 3.34 But to all and every of other the members of this body the Spirit is given by measure for God bestoweth not all gifts upon one but to every one a part only of his gifts and that a greater or less part as it seemeth good to him and this the Apostle teacheth and setteth forth in the following verses by the similitude or allegory of a natural body Ver. 4. For as we have many members in one body c. q. d. I said the measure of Faith for as in the Natural body we have many members in one body and all members have not the same office So in the mysticall body of Christ we being many are one body in Christ and every one members one
exhortation To Exhort is for a man to move or stir up the mind of his auditors with pleasing and insinuating speeches to the works of piety and godliness In Exhortation i. e. Let him carry himself soberly in Exhorting according to the measure or proportion of faith that is according to the measure or proportion of this his gift of Exhortation These last take not as divers offices of the Church but as divers gifts or graces which may meet in one Subject though they are often separate and distinct And note that it is the Apostles scope here not to shew what offices shall be in the Church but to shew how men should make use of those gifts which God hath given them for the benefit of the Church without pride Many such gifts as these were conferred upon many of the Church immediately by the holy Ghost for the good of the Church in the first times of the Gospel He that giveth i. e. He that hath wherewith to give and God hath given him an heart to give Let him do it in simplicity i. e. Let him not do it for vain-glory or any other sinister end So some Or let him do it liberally or bountifully So others The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred liberality 2 Cor. 8.2 and so some would have it rendred here But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its prime signification signifieth simplicity and it is to be taken here â—s I conceive for simplicity of heart and that is done in simplicity or with simplicity of heart which is done with a pure sincere and simple intent that is where nothing is eyed but that which should be eyed As in alms the relieving of the poor and the glory of God not vain-glory or obliging the poor to himself For he that sheweth or pretendeth one thing in his work and thinks of another thing in his heart Cor duplicat as Saint Austin speaketh he doubleth his heart and so doth not what he doth in Simplicity Note that the Apostle alters his phrase here for he saith not he that giveth in giving He that ruleth in ruling He that sheweth mercy in shewing mercy As he said before He that teacheth in teaching He that exhorteth in exhortation Wherefore he seemeth to have some other intent here than he had there His intent therefore was there to shew that men should not arrogantly exceed the measure of their gifts Here that men should use those gifts well which they had received the former respected the quantity as I may so speak this the quality of their doings He that ruleth i. e. He who hath the rule and goverment of others committed to him With diligence That is let him rule with diligence this he saith because diligence care and studdy is required of all Rulers He that sheweth mercy To wit to such as stand in need of mercy With cheerfulness i. e. Let him do it that is let him shew mercy with cheerfulness God loveth cheerfulness in all such actions Ver. 9. Let love be without dissimulation Whom we love let us love with a sincere heart not making an outward shew of love when our heart is far from it but let our heart and shâ—w go together Abhor that which is evil cleave to that which is good i e. And in your love abhor that which is evil and cleave to that which is good that is do not that for love sake which is evil but remember in all the ways of your love to cleave to that which is good Some love so perversly as that they will humor their friend in any thing which he desireth be it never so vicious Against such doth the Apostle give this rule here But yet some take these words more generally and make them as the summ of the Law which is to eschew evil and do good and say that they are here alledged as a reason why love should be without dissimulation q. d. Let love be without dissimulation For dissimulation is evil And what saith the law Abhor that which is evil cleave to that which is good Ver. 10. Be kindly affectioned one towards another with brotherly love i. e. Ye which are Christians and so Saints love one another with more than an ordinary love yea love one another with brotherly love The Apostle spoke of Love ver 9 and here he speaks of love again but in the ninth verse he spoke of that love which we shew to men in general In this verse he speaks of love which we ow to the Saints in particular that is to the brethren that is to them which are of the same Christian faith and religion with our selves But if we shall take the object of love alike or for the same in both places then make that which is here said as an higher degree of love than what was said before q. d. Yea be kindly affectioned one to another with brotherly love that is yea let nor your love be only without dissimulation but be kindly affectioned one towards another with brotherly love c. In honour preferring one another i. e. Every one honouring one another yea and thinking him worthy of honour above himself There is no man so perfect but that he may see some good thing in another which he seeth not in himself and beholding this he may think another worthy to be preferred in honour before himself while he looks upon that The Apostle addeth this in this place because that brotherly love which he commandeth here is cherished and nourished by these means Ver. 11. Not slothful in business i. e. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred thus not slow in your desire and ready will to do good For among other significations which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath It signifies a ready will to help or do good to another See Hen. Stephens Thesau Vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But howsoever the General word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be drawn here to this sence by the Circumstances of the place The sence therefore of these words here may be this Be not slothful when you have a desire and ready will to do Good to perform that Good This precept may the Apostle give here with Respect to those precepts which he gave before viz. That he that giveth let him do it with simplicity And that he that sheweth mercy let him do it with cheerfulness Verse 8. And that let Love be without dissimulation Verse 9. And that be kindly affectioned one towards another with Love c. v. 10. That they might do the Duties contained in those Precepts not in wâ—â—d and in Tongue but in Deed and in Trutâ— as Saint John speaks 1 John 3.18 And that there might be a readiness to these Duties not of mind only but of performance also For there may be a readiness of mind at least in shew when there is a backwardness
this objection hath no place here because here there is no such duty as fear and honour due from any one to any one to whom this precept is directed And this I conceive as probable because the Apostle though he reckoneth other the duties of the second Table in the verse following yet he omitteth that concerning Rulers and Superiors which he would not as it seems have done if he had intended to have spoken here of such duties as are due to them For he that loveth another hath fulfilled the law Between these and the foregoing words understand these or the like words But as for love be always owing that and yet always paying it q. d. But as for love be alwayes owing that and yet alwayes paying it for he that loveth another hath fulfilled the Law The Apostle doth here shew the great benefit that doth accrue to us by love and which we cannot attain to without it namely the fulfilling of the Law and this he doth the more to incite us or stir us up to love Hath fulfilled the Law That is hath performed all the Commandments of the Law The fullness which the Apostle here speaks of hath respect to the full number of the commandments concerning our Neighbour q. d. He hath kept all the commandments concerning his neighbour so that there is none which he hath not kept or left unperformed for that part of the Law which containeth the duties of Neighbour to Neighbour Ver. 9. For this thou shalt not commit adultery i. e. For this Commandment viz. Thou shalt not commit adultery The Apostle proveth here that which he said ver 8. That he that loveth another hath fulfilled the law And he proves it by an Induction or by Reckoning up all the particular commandments of the Law These Commandments are all delivered in the future tense But after the Hebrew manner the future tense of the Indicative mood is put for the Imperative These commandments are also all of them delivered Negatively But in these Negatives the contrary affirmative duties are included Adultery Under the name of Adultery understand Incest fornication and the like as well as Adultery strictly taken It may be asked here why the Apostle omitted the first commandment of the second Table to wit Honor thy father thy mother that thy days may be long in the Land c. Answ Because the Apostle speaks here onely of such and to such as are in an equality in respect of rule and subjection having spoken of subjects as subjects and in relation to their Rulers as so from the beginning of this Chapter to the eighth verse Or else we must say that the Apostle involves that commandment in those words And if there be any other commandment But the first seems to me to be the most probable answer It may be asked again that whereas in the twentieth of Exodus and wheresoever the Law is repeated the precept or command concerning Murder is put before the command concerning Adultery Why the precept or command concerning Adultery is put here before that of Murder But to this we cannot give an answer except it be that the Apostle did it because he thought that the Romans were chiefly to be admonished of the sins of the flesh which were sins most rise amongst the Gentiles and sins reducible to that precept or command Thou shalt not commit Adultery Thou shalt not kill i e. And this commandment Viz. Thou shalt not kill He is said to kill here which having no lawfull authority to do it killeth a man whether the man be nocent or innocent Thou shalt not steal And this Commandement to wit Thou shalt not steal He is guilty of the breach of this Commandment which either takes away or detains that which is another mans against the will of the owner whether he doth it openly or privately by fraud or by force c. Thou shalt not bear false witness i. e. This commandment viz. Thou shalt not bear false witness He is guilty of the breach of this commandment who witnesseth any thing that is false especially in judgement to the injury of his neighbour Yea who telleth any lie Thou shalt not covet i. e. And this commandment Viz. Thou shalt not covet He is guilty of the breach of this commandment who lusteth after any thing which is his neighbours whom by so lusting he injureth at least in desire and affection And if there be any other commandment To wit of this nature or concerning our Neighbour It is briefly comprehended in this saying i. e. It is briefly summarily or implicitely comprehended in this General saying Thou shalt love thy Neighbour as thy self Thou shalt love thy neighbour as truly as thou lovest thy self How we should love our neighbours as truly as our selves we are taught by those two general precepts of the Law of nature Whatsoever ye would that men should do to you do you even so to them Matth. 7.12 And do that to no man which thou hatest To bit 4.15 By our Neighbour is not here meant a neer dweller only as some vulgar men may think nor one only which is of our own Nation or of our own Religion or which is any of our friends and acquaintance only But any of what Nation or Râ—ligion soever he be for he is our Neighbour whom we may not lawfully kill and with whose wife we may not lawfully commit adultery and whose goods we cannot lawfully Steal c. Ver. 10. Love worketh not ill to his neighbour i. e. He which loveth his Neighbour worketh no ill to his Neighbour yea he worketh to his neighbour all the good he can Love is put here by a Metonymie for him which loveth and note that the Apostle useth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by which he understandeth more than his words reach to For by not working ill to his Neighbour he understandeth working all good as he is able to do Therefore love is the fulfilling of the Law i. e. Therefore the performance of the duties of love that is therefore whosoever doth the duties of love fulfilleth the Law Love is taken here by a Metonymie for the performance of the duties of love or rather for the man which performeth them What is meant by fulfilling what by the Law See ver 8. Ver. 11. And that knowing the time that now it is high time to awake out of sleep Refer this to those words of the eight verse Owe no man any thing but love one another Or else between this and the former verse understand these or the like words Let us therefore love one another and so fulfil the law q. d. Let us therefore love one another and so fulfil the Law and the rather because we know the time that now it is high time to a wake out of sleep That This particle that signifieth as much as the rather or especially Knowing the time that it is now high time to awake out of sleep i. e. Knowing the time to
as there is nothing which I eat is unclean in it self To this I answer That I know by the light of nature and am perswaded by the knowledge which I have gained by the Gospel of our Lord Jesus that there is nothing unclean in it self but yet to him that esteemeth or is perswaded that any thing is unclean though erroniously to him it is as if it were unclean and he is as much bound to abstain from eating of it as if it were unclean indeed Thy eating therefore of that which is not unclean in it self may be to thy brother as a stumbling block and an occasion to sin if he esteemeth it to be unclean 15. But if thy brother be grieved with thy meat now walkest thou not charitably Destroy not him with thy meat for whom Christ died 15. But if thou doest grieve thy brother by drawing him by thy example to eat any thing against his conscience which he esteemeth to be unclean which must needs be somewhat grievous to him or if thou grievest him any other way with that thy meat whereby thou makest him to sin thou walkest not charitably towards thy brother but dost even slay his soul by making of him thus to sin But O destroy not him with thy eating or with this thy meat for whom Christ died 16. Let not then your good be evil spoken of 16. And being that Christ hath made thee free from the yoke of the Ceremonial Law which put a difference between meats which freedom we cannot look upon but as on a great good conferred upon us by Christ Let not this good this freedom by our abuse of it be evil spoken of as it must needs be if you abuse it to the grief and destruction of your weak brethren 17. For the kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost 17. But thou wilt say I may justly fear that God will be angry with me and good men will blame me if I should not make use of that liberty which Christ hath purchased for me And that I should not advance the Kingdom of God as I ought to do if I should neglect to exercise so great a grace of Christianity as this liberty is But fear not this for the advancement of the Kingdom of God consisteth not in eating of meats and drinking of drinks without discrimination but it consisteth in Righteousness and peace and joy through the holy Ghost 18. For he that in these things serveth Christ is acceptable to God and approved of men 18. For he that in these things serveth Christ in the advancement of his Kingdom is acceptable to God and approved of all good men 19. Let us therefore follow after the things which make for peace and things wherewith one may edifie another 19. Being then that the advancement of the kingdom of God consisteth in Righteousness and Peace let us follow after the things which make for peace and after Righteous things wherewith we may edifie one another which will be the cause of a true and holy joy in us 20. For meat destroy not the work of God all things indeed are pure but it is evil for that man who eateth with offence 20. For by using thy liberty in eating meats without any difference destroy not thy weak brother whom God hath created in Christ Jesus But thou wilt say are not all meats clean and pure why then may I not eat them to this I answer that all meats are pure indeed in themselves so that that they cannot in themselves defile a man But yet notwithstanding it is evil for that man who eateth any meat with the offence and destruction of his weak brother 21. It is good neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth or is offended or is made weak 21. It is good for a man neither to eat flesh nor to drink wine nor to do any thing whereby his brother stumbleth or is offended or is made to shew his weakness 22. Hast thou faith Have it to thy self before God Happy is he that condemneth not himself in that thing which he alloweth 22. But thou wilt say I believe and am perswaded that I may lawfully eat all manner of meats through Christ shall I then have this Christian faith or perswasion and yet never be suffered to make use of it I say therefore to thee dost thou believe and art thou perswaded that thou maist lawfully eat all meats whatsoever make use of this thy faith and perswasion but make use of it not before thy weak brother but only before God and thy self where none else may see For happy is that man which in the use of that thing which he approves of and is perswaded that he may lawfully use doth not that for which he may be condemned 23. And he that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin 23. And not only he which is perswaded that he may lawfully eat all manner of meats without any dâ—fference may do that in eating for which he may bring damnation upon himself but he also which doubteth whether he may lawfully eat of such or such meats is damned if he eat of them Because he eateth not out of a perswasion that he may lawfully eat of what he eats For whatsoever we do if we do it not out of a full perswasion that we may lawfully do it it is sin CHAP. XIV Ver. 1. Him that is weak in the faith receive but not to doubtful disputations q. d. Ye which are strong receive them which are weak in the faith But when I bid you receive them my meaning is not that ye should receive them to doubtful disputations By disputations He means disputations concerning their opinions which he calls doubtful because the Issue thereof will be doubtful It being uncertain whether they can bring them by disputing with them to a full perswasion of the truth or whether they will make them thereby to revolt and forsake the faith of Christ which they have already embraced Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive ye See more Chap. 15. ver 7. The Apostle speaks here to such as were strong in the faith that is to such as were perswaded that the Law of Moses was abrogated by Christ and had not power to obliege Christians to the observance of meats and days as it did the Jews while it was in force So that they might lawfully eat those meats which were forbidden to be eaten by the Law of Moses And might lawfully omit the Sanctification of those days which the Law of Moses made holy And he speaks to them concerning the weak that is concerning such as were not so perswaded but observed the choise of meats and days as Moses had commanded out of the weakness of their judgement towards whom he would have them carry themselves withall prudence and charitableness Whether
the Apostle directs this his admonition or precept to all the Saints of Rome which were strong in the faith whether they were Jews or Gentiles or whether he speaks here only to such Jews as were strong in the faith is a question Some take it as spoken to all the strong whether they were Jews or Gentiles Some again take it as spoken to such Jews onely as were strong And the reasons of these latter are these First because simply it was not lawful for the Gentiles to observe the Law of Moses at this time no not for the weak Jews sake which they think is sufficiently manifest by the Epistle of S. Paul to the Galatians wherefore say they the Gentiles were not in any wise to be exhorted to that which is here written Secondly Because the Apostle saith ver 3. Let not him which eateth not judge him which eateth that is let not the weak which eateth not condemn the strong which eateth that which was forbidden by the Law of Moses as if he were thereby a transgressor of that Law which a Jew though he were weak would not do to a Gentile because he knew that the Law of Moses belonged not to the Gentile but to the Jew onely And to these latter do I encline The Apostle therefore directs this his precept by an Apostrophe in particular to such Jews as lived at Rome and were strong in the faith concerning such things as were forbidden indeed by the Law of Moses but might be lawfully used by Christians And to such doth he speak when he speaks to the strong throughout this Chapter But in the beginning of the next Chapter he passeth from this special Doctrine concerning things which were forbidden by the Law of Moses to that which is more general and there speaks to all both Jews and Gentiles which were strong in the faith Now as for the Connexion of this with the former Chapter The Apostle goes on still to teach the Romans how they should present their bodies a living Sacrifice holy acceptable unto God which is their reasonable service as he speaks Chap. 12. ver 1. And because this precept is a precept of charity as appeareth ver 15. He brings it in here after the precept of love and charity which he gave in the latter part of the foregoing Chapter Though in giving of such precepts as these are the coherence is not so exactly to be looked for no more than in the Proverbs of Solomon Him that is weak in the faith He is said to be weak in the faith which doubteth of any thing concerning the Doctrine of Faith or is perswaded against the truth thereof taking that for truth which is not true Such a one in this present case was he which doubted whether he might Lawfully eat of such meats as were forbidden or which thought that he sinned which did eat of such meats as were forbidden to be eaten by the Law of Moses This weakness therefore is opposed to a full perswasion of a thing For which see Rom. Chap. 4. ver 19 20 21. And See 1 Cor. Chap. 8. ver 7. 12. He speaks here of the weak Jew as the sequel will shew Receive you To wit into your company or society as brethren And into your hearts as those which are dearly beloved of you He speaks to such Jews as were strong that is as were fully perswaded and that according to the Gospel that they might now lawfully eat those meats which Moses did forbid in his Law to be eaten And that they might lawfully neglect the observation of those days which Moses would have observed by his Law But not to doubtful disputations i. e. But receive them not to dispute or contend with them about their opinions which they have concerning those meats which were forbidden and those days which were commanded to be kept as holy by the Law of Moses for the Issue thereof will be doubtfull The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive you is a word of an Indifferent signification and may be taken either in a good or a bad sence as it is limited and the Terminus ad quem is specified The Apostle therefore sheweth here first what the term thereof is not according to his meaning and afterwards gives us to understand what it is by the carriage which he would have us to use to such a one as I spoke of a little before Should weak Jews newly converted to the faith of Christ be set upon by hot disputations and contentions that by those means they might be drawn from the opinions which they held they might as soon be driven from that faith which they had of Christ as be drawn from those their opinions wherefore the Apostle would not have this to be put to such a venture Ver. 2. For one believeth that he may eat all things i. e. Now one who is strong in faith is fully perswaded in his conscience that he may lawfully eat all manner of meats whatsoever The Apostle doth as it were state the case here Note that the particle For may be taken here for Now as when we say Now the birth of Jesus Christ was after this manner Matth. 1.18 Now the God of patience and consolation grant you to be like minded one towards another Chap. 15.5 For this particle For may be here not the sign of the cause or reason of any thing which went before but a note of an explication which sets out the matter in hand by way of an Example as it were before our eyes placing the weak on one side and the strong on the other Yet we may take the particle For here as it is usually taken that is for a Conjunction causal q. d. Him that is weak in the faith receive ye but not to doubtful disputations And think not that this Admonition is needless For there be weak Jews and there be strong Jews among you One Jew who is strong and believeth that he may eate all things Another who is weak and who eateth onely herbs c. One i. e. One who is strong in faith Believeth i. e. Is fully perswaded in his conscience That he may eat all things i. e. That he may Lawfully eat all things which are good for meat notwithstanding the Law of Moses Here that Rule is pertinent Id possumus quod jure possumus That we may be said to do which we may lawfully do Note here that there were many things forbidden as unclean and not to be eaten by the Law of Moses which yet none of them were unclean in themselves Of many of these you may read Levit. 11. verse 13 c. Another who is weak To wit in the faith See ver 1. Eateth herbs i. e. Eateth onely herbs that is eateth onely such things as were Lawful to be eaten by the Law of Moses Note that the word Onely is here to be understood as it is often elsewhere And that by Herbs he means all such herbs as were by their nature
fit for the food of man But yet by such herbs he doth by a Synechdoche mean also all manner of meats whatsoever which were not forbidden to be eaten by the Law of Moses And these meats he signifies by Herbs because there were no Herbs forbidden by the Law of Moses to be eaten but it was lawful at all times to eat any herbs which man had a mind to eat for food Ver. 3. Let not him that eateth despise him that eateth not i. e. Let not him which is strong in the faith and which eateth all things and is perswaded that he may eat all things lawfully despise him that eateth not all things because he thinketh that all things may not be lawfully eaten as one that is ignorant and unskilful in the word of God or as one which is superstitious or rather let him not so dispise him and vilifie his Salvation as by his eating to offend him or to make him sin by provoking him by his example to eat against his Conscience See ver 20.21 Knowledge puffeth up saith the Apostle 1 Corin 8.1 And so might it puff up the more knowing Jew against him which was less knowing even to the contempt of him who was less instructed or strengthened in the faith But this is not all as some think and as I intimated before which the Apostle here meaneth by despising but by despising they think that the Apostle means a slight accounting also of the salvation of a weak brother whereby a man does offend his brother by eating such meats as his brother thinks unlawful and so makes him by his example to eat against his conscience that which he himself judgeth to be unlawful to eat to his condemnation And this indeed agrees with that which the Apostle saith ver 15. and 20. Let not him which eateth not judge him that eateth i. e. Let not him which eateth not all things but abstaineth for conscience sake from many things because he thinks they may not be lawfully eaten as being forbidden to be eaten by the Law of Moses Let not I say such an one judge him that eateth all things out of a perswasion that he may lawfully eat them as if he were a Transgressor of the Law of Moses and a sinner against God Such a Judgement as the Apostle here speaks of as it is accompanied with difference of opinion from him whom we Judge so is it for the most part accompanied with alienation also of affection For God hath received him i. e. For God hath received him whom thou judgest to wit to be his servant And therefore he is not to be judged of an other man Thus is this commonly interpreted of him whom he which eateth not judgeth because he eateth yet some interpret it not of him whom he which eateth not judgeth because he eateth but of him whom he which eateth despiseth because he eateth not and so refer it not to those words which went immediately before To wit those Let not him which eateth not judge him that eateth But to those Let not him that eateth despise him that eateth not q. d. Let not him that eateth despise him that eateth not for God hath not despised him but received him as one of his This is a good reason to perswade him that eateth not to despise him that eateth not to say that God hath not despised him but received him as his own And further this makes for this interpretation that if we refer these words to the former part of the verse namely to those words Let not him that eateth despise him that eateth not there will be a reason adjoyned to both the Apostles admonitions here after this manâ—er which otherwise will not be Let not him that eateth despise him that eateth not for God hath received him and let not him which eateth not judge him that eateth for who art thou that judgest another mans Servant c. Ver. 4. Who art thou that judgest another mans servants i. e. Who art thou that art so bold as to judge another mans servant though it might be that he hath offended in eating which yet thou knowest not The Apostle alludes here to one man who will be busie in another mans family and find fault there where he hath nothing to do To his own master he standeth or falleth i e. It belongs not to thee but to his own Master to acquit him or to condemn him He standeth or falleth These are terms borrowed from Courts of Law in which he is said to stand who overcomes in a Cause wherein he is accused as Psal 1.5 and so is acquitted And he is said to fall against whom the Cause goeth and so is condemned The Apostle might have said Who art thou that judgest or condemnest one for that in which he offendeth not But he saith not so nor doth he use this as a reason against the weak Jew which judgeth the stronger here because the weak Jew was not as yet convinced of that that the strong sinned not in this that he eat all things He useth therefore a more general reason saying Who art thou therefore that judgest another mans servant to his own master he standeth or falleth Yea he shall be holden up q. d. Yea and his Master will acquit him Or yea and he shall be acquitted of his Master for this The Apostle borroweth these terms also from Courts of Law And in these words he corrects that which he said before as putting that out of all doubt here which might be doubtfully interpreted before Note that it is not the Apostles meaning that he that eateth shall be acquitted of whatsoever shall be laid against him but his meaning is onely this that he shall be acquitted against this charge and that this shall not prove sin to him or a cause of condemnation but it shall be so that notwithstanding this he shall be acquitted quite if in other things also he hath behaved himself in a Christian manner For God is able to make him stand For God who is his Master and whom he serveth in every point is able enough I trow to acquit him He useth a kind of Jrony or Sarcasme here signifying thereby that if such a man should not be acquitted it would not be because he had transgressed in what he did but it would be which no man would say because God were not able to acquit him Ver. 5. One man esteemeth one day above another another esteemeth every day a like The Apostle stateth the case as I may so say here again as he did verse 2. And it is not much unlike that as for the grounds of it For both are grounded upon the validity or invalidity of Moses Law onely the instances or examples are divers One man esteemeth one day above another q. d. Again one man esteemeth one day above another or more holy than another One man esteemeth one day above another q. d. One man who is not perswaded of the liberty which we have by
use of others Note that what the Apostle says here he says by the Judgement of Charity not out of any certain or infallible knowledge The Apostle is here very favourable to these Romans which being weak in faith did abstain from meats which were forbidden by the Law of Moses and did observe those days as holy which the Law of Moses commanded to be kept holy and makes an Apologie for them Yet he is very angry with the Galatians for observing Moses Law as may appear by divers passages of the fourth and fifth Chapters of the Epistle written to them A question therefore may be asked why the Apostle should be so favourable to the Romans in this and so sharp to the Galatians Answ They of which the Apostle speaks here were such as were Jews living at Rome and converted from Judaism to Christianity who therefore were brought up under the Law of Moses and accustomed to those things which were commanded and forbidden therein respectively for which cause the Apostle thought it fit to deal gently with them least by harsh and sharp dealing they should forsake the Gospel of Christ and his faith rather than be suddenly brought off from those observances to which they had been accustomed all their days And for that also that he would shew such reverence to the Law of Moses as that it being dead it should be buried as it were with honour But the Galatians to which he wrote were such as were Gentiles and had been all their life-time brought up in Gentilism never in Judaism Therefore he would never suffer the Law of Moses to be imposed upon them but when they seemed to be willing to receive it when false Apostles would have imposed it upon them he rebukes them sharply for it lest if he should seem to tollerate it or wink at it in them it might be thought that the keeping of Moses Law was necessary to Justification to which faith onely is required Yet though the Apostle dealt thus gently and favourably with these Romans that is with these Jews of Rome here and would not have them to be received to doubtful disputations concerning their opinions yet he did suffer them but for a time and did by little and little instruct them in the truth and perswade them concerning the abrogation of the Law of Moses by Christ as he had opportunity That therefore these weak Jews of Rome did observe days and abstain from meats according to the Law of Moses and not according to the liberty or freedom which was purchased by Christ It was not a thing commendable in them for it did proceed from their weakness in the faith ver 1. but was a fault in them rather yet such a fault as the Apostle would excuse and have others which were strong in the faith to excuse also interpreting what they did to the better part and looking charitably to that which was good or might be good in it Ver. 7. For none of us liveth to himself i. e. For none of us which are Christians doth that which he doth while he liveth for his own profit or for his own glory Of us i. e. Of us Christians Liveth i. e. Doth any thing in his life-time To himself i. e. For himself that is for his own profit or for his own glory Vnderstand chiefly or principally or in comparison of what he doth for the glory of God And no man dieth to himself i. e. And no man which is a Christian doth if he dieth by his death seek profit or glory to himself understand chiefly and Principally here too The Apostle speaks here in the person of a good and faithful Christian such as we must take every one to be in Charity while we have evidence to the contrary And what he saith he saith out of his Charity And by what he saith here he would confirm and prove what he said before to wit that both the weak and strong Christian did what they did there to the honour of God the Lord. Ver. 8. For whether we live we live unto the Lord i. e. For whether we live we do what we do all our life-time to the Glory of the Lord that the Lord may be thereby glorified We i. e. We Christians Whether we live we live c. These two words Live and Live are not to be taken here after the same manner or in the same sence but are so to be distinguished and taken as we have shewed a little before Vnto the Lord i. e. Unto the Honour and Glory of the Lord. See verse 6. And whether we die we die unto the Lord i. e. And whether we die we do by our death glorifie the Lord. Whether we live therefâ—re or die we are the Lords This is the conclusion which the Apostle aimed at and gathers from the sixth verse inclusive hitherto And now having proved that all both strong and weak are the Lords he leaves us as a thing most evident to us to conclude and judge that it is not fit for us either to despise or to judge those which are his Servants Ver. 9. For to this end Christ both died and revived that he might be Lord both of the dead and the living Between this and the former verse Understand these or the like words And this is but meet and just viz. for us to be his servants q. d. And this is but meet and just for us to be his servants For to this end Christ both lived and rose and revived that he might be Lord both of the dead and of the living c. He saith that Christ died for this end that he might be Lord both of the dead and the living because Christ gave his blood as a price of our redemption to redeem us out of the hands of the Devil that we might be his Servants and a peculiar treasure to him whether we live or whether we die And he is said to rise again and to revive after his death that he might be Lord both of the dead and of the living not that he did redeem us by his resurrection or that his Resurrection was the price or part of the price of our Redemption but because by his Resurrection he shewed that he had paid the full price of our Redemption and by that he came to take possession as it were of that which he purchased or redeemed by his death Neither could he have been Lord of us as he was the man Christ Jesus if he had not risen again For he was not man after death till by his Resurrection his body and soul were reunited which had been severed by his death Christ when he redeemed us to be his Servants he did it that we should be his Servants not onely for term of this life which term civil services among men cannot exceed but also that we should be his Servants for the life to come yea for ever and ever And therefore is he said here to die and rise and revive that he
of a truth that no man ought to put a stumbling block c. The word Ought is here to be understood for the Apostle speaks not of this as of an act but as a duty Judge this c. To Judge is to be taken here otherwise than it was immediately before for there it was taken for to Condemn here it is taken for to think or firmly to resolve or conclude of the truth of a thing upon mature deliberation There is therefore an Elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us judge and Judge by reason of the diversity of their signification The Apostle seemeth to turn here by an Apostrophe to those which are strong And note that the Apostle changeth the persons here For whereas he said before Let us not judge in the first person He saith here Judge that is Judge ye in the second person That no man put a stumbling block or an occasion to fall in his brothers way i. e. That no man ought to put a stumbling block c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportere ought is here to be understood as I said before To put a stumbling block or an occasion to fall in a brothers way signifieth to give an occasion to a brother to sin And the phrase is Metaphorically taken from a stumbling block which is laid in the way wherein a man should walk or run whereat he stumbleth or falleth and so receiveth hurt And from the Till of a Mouse-Trap for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth which is here rendred an occasion to fall which beareth up the Trap and to which the bait is tied which while the Mouse gnaweth the Till yields and the Trap falls and the Mouse is taken That in which the Apostle feared that the strong in faith would put a stumbling block or an occasion to fall in his weak brothers way that is that by which he was afraid that the strong in faith would make his weak brother to sin was this That the strong in faith that is that he which was fully perswaded that Moses Law was abrogated by Christ and that therefore he was not bound to put that difference between meats and meats as was put by Moses Law but was now free from that would make use of his freedom and so eat those meats which were forbidden and pronounced as unclean by Moses Law before and in the sight of his weak brother who was not perswaded of the abrogation of Moses Law but that those meats which Moses Law made unclean were unclean still by which means a weak brother would either rashly condemn him as a sinner and transgressor of the Law whom he saw eat of those meats and so would sin by his rash censure of his brother or else he would eat of those meats himself which he was perswaded were unclean being drawn thereunto against his conscience by the example of his stronger brother because he saw him which was strong eat thereof and so by eating thereof would sin against his conscience and so against God Ver. 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self c. i. e I know by the light of nature and am perswaded by the knowledge which I have through the Lord Jesus Christ that there is nothing unclean of it self c. The Apostle prevents an objection here for whereas he would not have the strong Christian by his eating of meats indifferently to put a stumbling block or occasion to fall in his brothers way The strong Christian might object and say But how can I put a stumbling block or an occasion to fall in my brothers way by any meat that I eat when as there is no meat which is unclean in it self And it must be now unclean in it self if it be a stumbling block or occasion to fall when as Moses his Law is abrogated which made things unclean by forbidding them to be eaten To this the Apostle answers I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but yet to him that esteemeth any thing to be unclean to him it is as if it were unclean indeed Therefore the eating of that which is not unclean in it self may be to thy brother a stumbling block and an occasion of a fall to him if he do but think that it is unclean To him that esteemeth any thing to be unclean i. e. To him that esteemeth or is perswaded that any thing is unclean either in it self or because it is forbidden by the ceremonial Law of Moses To him it is unclean To him it is as if it were unclean and it will if he useth it make him unclean and a sinner because he useth it with such a thought or such a perswasion The Apostle saith here that to him that thinketh any thing to be unclean to him it is unclean not because a mans thought can make that any way unclean which is otherwise clean but because the conscience of him that thinketh any thing to be unclean which is not so bindes him as much to abstain from it as if it were unclean indeed Therefore the particle As is here to be understood that the sence may be this to him it is as unclean a particle which is often left to be understood Ver. 15. But if thy brother be grieved with thy meat now walkest thou not charitably The Apostle prevents another objection here For the strong Christian may say If it be so that there is nothing unclean in it self being that the Law of Moses is abrogated though a weak brother be offended yet why may not I lawfully use any meat that I have a mind to This objection I say the Apostle prevents saying Yea but if thy brother be grieved with thy meat now walkest thou not charitably As if he should say thou mayst lawfully eat what thou hast a mind to because nothing is unclean in it self and because the Law of Moses is abrogated which made many things ceremonially unclean if thou dost not offend a weak brother by thy eating and thereby transgress the rule of charity but if thou canst not use this liberty but that thou must offend thy weak brother and grieve him if thou eatest thou transgressest the Law of charity by eating and so sinnest Note here that we must not so use the liberty of things indifferent but that in the use thereof we must be subject to the Law of charity by which we are bound not to offend a brother that is truly weak But yet things which are in there own nature indifferent when they are either forbidden or commanded by lawful authority are now no longer indifferent to those which are under that authority during the time that they are so forbidden or commanded If thy brother be grieved i. e. If thy brother be so far troubled with thy eating those things which are
forbidden by the Law of Moses as that he thinks to his grief that thou dispisest the Law of God which was given by Moses who yet wouldst be accounted a Servant of God Or that he is in a manner forced by thy example to eat against his conscience and so to his grief those things which he is perswaded in his conscience though falsly cannot lawfully be eaten Or is any other way grieved with the meat that he seeth the eat and with thy eating of it c. We may say that to be grieved here is as much as to be offended or to stumble or fall by occasion given For they which stumble and fall and so come by hurt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They are grieved The sence therefore of these words If thy brother be grieved may be this if thy brother be offended in relation to what he said ver 13. That no man put a stumbling block or occasion to fall in his brothers way This word this way taken hath in it a metaphorical Metonymy With they meat i. e. With thy meat or because he seeth thee eat those meats which are forbidden by the Law of Moses which he yet thinks thou mayest not lawfully eat Now walkest thou not charitably That is thou transgressest the law of Charity which commands the to love thy neighbour as thy self Destroy not him i. e. Cause not or give not therefore occasion to him to do or commit that for which he may be damned and lose his soul A man may be damned and loose his soul for every sin as for rash judging or condemning his brother For judge not that ye be not judged saith our Saviour Mat. 7.1 And for eating that which he doth but doubt whether he might lawfully eat or no for he that doubteth is damned if he eateth saith the Apostle ver 23. c With thy meat i. e. With the use of thy liberty which thou hast in eating what meats thou wilt or with the abuse thereof rather For whom Christ died This is emphatically and feelingly spoken And this doth aggravate the sin of him which eats with the scandal and offence of his brother when as his brother is considered as such an one as for whom Christ died Ver. 16. Let not then your good be evil spoken of That is Do not ye then so use your Christian liberty which is a great good which you have received by Christ and an ease from a hard yoke as that your weak brethren should so much as defame it and speak evil of it through you The Apostle speaks here to the faithfull Jews which believed in Christ and the stronger sort of them and by their good he meaneth their Christian liberty which they had by Christ who by his death abrogated the Law of Moses in eating any kind of meats without difference Which liberty he calls their good because by that they were delivered from a great evil I speak not evill of sin That is from a great yoke or burden of the ceremonial Law This good is evill spoken of when it is called by weak brethren who are not perswaded of the abrogation of Moses Law Sin Abomination Vncleanness the Licentiousness of the flesh the indulgency and cockering of the Gorge the Patent or Priviledge of gluttony and the like which terms the weak brethren would be ready to give it if they should see the faithful and stronger Jews using this liberty freely before their eyes Yea it would be called the murder of souls if it should be so that they should cause their weak brethren to sin by their abuse of it And this last the Apostle seems here to mean having said just before Destroy not him with thy meat for whom Christ died Ver. 17. For the Kingdom of God is not meat and drink The Apostle prevents another objection here for the strong in faith might say yea but I may justly fear that God will be angry with me and good men would blame me if I should not make use of that liberty which Christ hath purchased for me and I may fear that I should not advance the Kingdom of God as I ought to do if I should neglect to exercise so great a grace of Christianity as this our liberty is This objection I say the Apostle prevents here saying For the Kingdom of God c. q. d. And you need not fear that God will be angry with you and that good men will blame you if you should not make use of that liberty which Christ hath purchased for you and that you should not advance the Kingdom of God as you ought to do if you should neglect to exercise so great a grace of Christianity as this liberty is especially in this case For the advancement of the Kingdom of God consisteth not in the eating of meats or drinking drinks indifferently but in righteousness and peace and joy through the Holy Ghost And he that in these things serveth Christ is acceptable to God and approved of men For the Kingdome of God i. e. For the advancement of the Kingdom of God Metonymia The Kingdom of God is to be taken here first for the Church of God the Church militant here on earth which is also called the Kingdom of Grace and this Church is called the Kingdom of God because God reigns in the hearts of the Saints and the faithfull which are the members thereof by his holy Spirit and he gives to all the members thereof his Laws and protects them and doth all the offices of a King to them and moreover rules them visibly by his Ministers and vicegerents Then Secondly The Kingdom of God is to be taken here by a Metonymy for the advancement of this Kingdom It is the duty of every Christian to advance this Kingdom of God which we do when we edifie one another as the Apostle speaks ver 19. Is not meat and drink i. e. Consisteth not in the free use of that liberty which Christians have in eating and drinking all things without difference or distinction Meat and drink are taken here by a Metonymy for the free use of meat and drink without difference or distinction Note that there was no such distinction of drinks under the Law as there were of meats For there was no restraint of drinks but to the Nazaren Numb 6.3 And to the Priest when he was to go about his ministery Levit. 10.19 Therefore he seemeth not to speak of drinks as they are in themselves but as joyned with meats in meals and are as it were one with them Note here that it is no where commanded to eat and drink all things indifferently it is onely free for us to eat and drink what we will so it be done without offence But as for the other things here mentioned as Righteousness and Peace they are commanded and those things we must do though a weak brother be offended thereat But Righteousness Righteousness is taken here for the working of Righteousness that is
out of the Psalms is frivolous as though that which was written in the Old Testament concerned us not q. d. Neither think that what I cite here out of the Psalms is frivolous as though that which were written in the Old Testament concerns us not for whatsoever things were written afore time were written for our learning c. The Apostle did more than hint in that discourse which he had in the former Chapter that the Law of Moses was abrogated now lest any should think from thence that the writings of the Old Testament concerned not any Christians and they should object so much to him he prevents this Objection saying For whatsoever things were written afore time were written for our learning c. Whatsoever things were written afore time i. e. Whatsoever things were written to wit in the books of the Old Testament which books were written in former times by the instruction of the Holy Ghost The Apostle speaks here of those things which were written in former times by men inspired by the Holy Ghost which writings are contained in the books of the Old Testament not of any other writings Were written for our learning c. i. e. Were written for us to teach us among many other things patience to bear the infirmities of the weak and comfort which the Scriptures minister to all those which do bear any thing which God would have them to bear with patience That we through patience and comfort of the Scriptures might have hope i. e. That we through the patience which the Scriptures teach and the comfort which the Scripâ—â—res minister to all those which do bear any thing which God would have them to bear with patience might have hope even hope of eternal life which God promiseth them who with patience and cheerfulness bear those burdens which he would have them bear The patience which the Apostle here speaks of is the patience which is seen in the bearing of the infirmities of the weak with which he mentioneth or joyneth comfort which the Scriptures minister to them that bear the infirmities of the weak willingly to encourage those to whom he writeth to the patience which he speaks of which encouragement is yet augmented by that that he saith that this patience and comfort beget an hope in us of eternal life Of the Scriptures i. e. Which the Scriptures teach and minister This Genitive is Genitivus efficientis Might have hope To wit of life or glory everlasting They that bear that which God would have them to bear patiently and find comfort in their patient bearing have hope of life everlasting both because God hath promised everlasting life to them that bear such things with patience and also because this their patience and the comfort which he ministers to them in their bearing being gifts of the Holy Ghost are as earnests and pledges of life everlasting See what we said Chap. 5. ver 4.5 Note that though the Apostle mentioneth here only patience and comfort as lessons which the Scriptures teach yet these are not all the lessons which the Scriptures teach and which we learn from them For the Scriptures are able to make a man perfect throughly furnished to every good work 2 Tim. 3 17. But the Apostle mentioneth only these because these are enough for his present purpose For his present purpose here is only to perswade the strong Christians to bear the infirmity of the weak ver 1. And to please every man his neighbour though it be against the grain of his own humour and so burdensome to him for his good to edification ver 2. To which he had need of patience to do these things and comfort to hearten and encourage this his patience that he might hold out but if he had patience and comfort he had enough Ver. 5. Now the God of patience and consolation grant you to be like minded one towards another q. d. Now being that patience and comfort are such precious thinâ— and give us hope of everlasting life the God of patience and comfort give you patience and comfort that ye may by them be like minded one towards another and have your hope of everlasting life confirmed in you Patience and Comfort were attributed in the foregoing verse to the Scriptures as to their cause here they aâ—e attributed to God But in this there is no repugnancy for they are attributed here to God as their principal their to the Scriptures as their instrumental cause of which God is the Author Whereas the Apostle speaks in the foregoing verse of these three Viz. Patience Comfort and Hope He magnifies the two former to wit Patience and Comfort And adornes them here in this verse by making God the Author of them and the like he doth of Hope ver 13. Grant you to be like minded one towards another i. e. Grant you whether Jews or Gentiles to be like minded one towards another Jews to the Gentiles and Gentiles to the Jews again to wit through Patience and Comfort To be like minded one towards another signifieth to be of the same affection one towards another that is to be at concord and unity among your selves For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be referred according to Saint Pauls usage of the word not to the understanding but to the affection And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth among your selves See the like Chap. 12.16 2 Cor. 3.11 c. If men were of the same affection one towards another they would have the same affections to others as they have to themselves and would do no otherwise to others than they would to themselves which would make all well among them Patience and Comfort which strengtheneth and encourageth Patience were good means to make the Romans to be of the same affection or to be at concord or unity among themselves For that which hindred the joyning of their affections and unity and concord among themselves was that they could not bear one anothers burdens nor could they please every one his neighbour this was too troublesome and burdensome to them but if they had but patience and comfort joyned with their patience then might they easily bear one anothers burdens and every one please his neighbour for his good to edification upon which an unity and concord of affections would follow In praying that they may be like minded one towards another he prays that the strong might bear the infirmities of the weak yea that every one might please his neighbour for his good to edification which was that which he exhorted to ver 1.2 and somewhat more According to Christ Jesus i. e. According to the will and Gospel of Christ Jâ—sus who requireth this at your hands Or because he proposed the example of Christ ver 3. after the example of Christ Jesus who shewed his kind affection towards us Christ Jesus is put here either for the Will or Gospel or else for the example of
them which made him to excuse himself here Ministring the Gospel of God Performing the holy function of a Priest about the Gospel of God The Apostle uses here a Metaphor taken from the Levitical Priests for this his performance consisted in preaching the Gospel not in any Priestly function or operation properly taken That the offering up of the Gentiles Better thus That the offering of the Gentiles i. e. That is that the Gentiles being converted to God by any ministery and so made as it were a Sacrifice or an offering to him might be c. Note that when he saith The offering the Apostle doth not mean any active offering up of the Gentiles whereby they offer up any thing themselves to God but a passive offering by which the Gentiles themselves were â—ffered up to God and were themselves as an offering and a Sacrifice Wherefore these words That the offering of the Gentiles are put for these That the Gentiles which are an offering as The Sign of Circumcision is put for Circumcision which is a Sign Chap. 4.11 The Apostle persists still in his Metaphor of a Priest and here he sheweth the end of his ministery why he was sent as a Minister to the Gentiles and why he did minister the Gospel unto them or among them It was that the offering of the Gentiles might be an offering acceptable unto God Might be acceptable i. e. Might be an acceptable offering or an acceptable sacrifice He persists still in the Metaphor of an offering or sacrifice and therefore he saith That it might be acceptable a word borrowed from the sacrifices and offerings of the Old Law See Chap. 12. ver 1 2. Being sanctified by the Holy Ghost i. e. Being adorned with faith peace and joy and other gifts of the Holy Ghost The Holy Ghost is taken here by a Metonymie for the gifts of the Holy Ghost which gifts are conferred upon the faithful by the ministery of men set apart for Gods Service He saith Sanctified by the Holy Ghost because he persists still in the Metaphor of a Levitical sacrifice or Levitical offering which was wont to be sacrificed or consecrated and made acceptable to God by certain Ritâ—s and Ceremonies to which he compares or likens the Holy Ghost or the gifts of the Holy Ghost Some think that the Apostle in this his Metaphor alludes to the sacrifices of Beasts which were used in the Law for burnt-offerings as he alludes to them Chap. 12.1 Others think that he alludes not to the sacrifices of Beasts but to the meat-offerings of which we read Levit. 2. And that he alludes further in this to those words of the Prophet Isaiah Isa 66.20 And they shall bring all your brethren for an offering unto the Lord out of all Nations upon horses c. as the Children of Israel bring an offering in a clean Vessel into the house of the Lord. And that he in those words Being sanctified by the Holy Ghost alludeth particularly to the Salt which was used in the meat offerings For no meat offering was to be without Salt Levit. 2.13 And indeed the gifts of the Holy Ghost may be many ways resembled or likened unto salt It is easie to interpret the word either one way or other of these two by what I have said and I leave my Reader to his choice That which the Apostle speaks here in this verse under a metaphor being Strip'd of the metaphor is in plain terms this q. d. That I should be an Apostle of Jâ—sus Christ to the Gentiles preaching the Gospel unto them that they might be thereby enriched with the Holy Ghost and made pleasing and acceptable to God and such as he delights in Ver. 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God The Apostle prevents an objection here For whereas he said that Grace was given to him of God that he should be the minister of Jesus Christ to the Gentiles c. A Roman might object and say But if it be so Paul that thou hast Grace given thee of God that thou shouldst be a Minister of God to the Gentiles why dost not thou make use of this Grace For thou never camest to us Romans who are Gentiles to minister the Gospel to us c. Thou lettest this Grace therefore to lie idle This objection the Apostle prevents saying I have therefore whereof I may glory c. The word Therefore is not an illative here but a continuative not signifying the Illation of any thing from that which went before but continuing only the Apostles speech and signifieth as much as And or Now or And now Whereof I may glory through Jesus Christ He that glorieth let him glory in the Lord saith our Apostle 1 Cor. 1.19 Though therefore our Apostle glorieth here yet he transgresseth not his own rule but glories in the Lord Christ Jesus by attributing that of which he glories to him In those things which appertain to God i. e. In those things which concerns Gods Service Note here that as the Apostle described his Apostle-ship in the sixteenth verse in Metaphorical terms borrowed from the Levitical Priesthood calling it a Liturgy himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth he continue the same Metaphor here for it is said of the Levitical high Priest that he was ordained in things appertaining to God Heb. 5.1 Ver. 18. For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient in word and deed c. These words are obscure and Elliptical and put many to their Conjectures but my Conjecture is this that these words I will not dare to speak of any thing which Christ hath not wrought by me must be read with a Parenthesis and after them these or the like words are to be understood Christ hath wrought effectually by me So that the Sentence compleat and set in order is this For I will not dare to speak of any of those things which Christ hath not wrought by me Christ hath wrought effectually by me both by word and deed through mighty signs and wonders by the power of the spirit of God to make the Gentiles obedient to the Gospel To make the Gentiles obedient To wit to the Gospel that is to bring them to the faith or belief of the Gospel Obedience is sometimes taken for faith or belief see Chap. 1.5 These words I will not dare to speak of any of those things which Christ hath not wrought by me The Apostle speaks thus that they may not think that what he speaks he speaks out of vain-glory and that they may therefore give the word credit to what he speaks By word and deed These words are to be referred not to those which went immediately before to wit to those To make the gentiles obedient But to those which I said were left here to be understood to wit Christ hath wrought by me effectually
of them which believed and gave his name to Christ in Achaia The Apostle useth a Metaphor here and alludes therein to that Ceremonial Law of offering the first fruits of which we said something Chapter 11. verse 16. Note that for Achaia many books read Asia q. d. Epenetus who is the first fruits of Asia unto Christ And then Epenetus may be so called because he was the very first which believed in Asia otherwise if we read in Achaia he must be interpreted to be but one of the first not the very first For 1 Corinth 16.15 Stephanus is said to have been the first fruits of Achaia too Ver. 6. Who bestowed much labour on us What this labour was the Apostle tells not though we may think that it was some such labour as did make him more expedite to preach the Gospel Ver. 7. My fellow prisoners These suffered bonds and imprisonment with Paul for the Gospels sake no doubt but where is not so obvious to say Who are of note among the Apostles i e. Who are very well known and that for good to the Apostles Some interpret this place as if they were of note as Apostles among the Apostles and take the word Apostles in a very large sence for any Ministers of the Gospel whatsoever For otherwise there were but twelve Apostles among whom Andronicus and Junia were none Who were also in Christ before me i. e. Who were also converted to the faith and so ingraffed into Christ before I was converted and ingraffed into him Ver. 8. My beloved in the Lord i. e. Whom I love for the Lords sake because he is a member of his By this he shews his love to be not carnal but spiritual Ver. 9. Our helper in Christ i. e. Our helper in the Gospel of Christ to wit in preaching that Christ is put here for the Gospel of Christ by a Metonymie Ver. 10. Approved in Christ i. e. One who hath been approved by many trials to be a sincere and faithful Servant and Disciple of Christ Or one approved to be faithful and sincere in the Church of Christ or among Christians He useth a Metaphor here from Gold that is tried and found good In Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie one ingraffed into Christ and so a Disciple or member of Christ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ may signifie in the cause or in the service or in the business of Christ by a Metonymie or in the Church of Christ by the same Figure Or Christ may be taken by a Metonymie for Christians as Gal. 3.16 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie among Christians Ver. 11. Which are in the Lord i. e. Which are Ingraffed into Christ and so have received his Gospel and are his Disciples Ver. 12. Who labour in the Lord i. e. Who labour in the propagation of the Gospel of Christ the Lord to wit with that labour which is beseeming their Sex being women which may be by ministring and doing service to the Apostles and Preachers of the Gospel whereby they took off that care from them by which they might otherwise have been hindred In the Lord The Lord is taken here by a Metonymie for the Gospel of the Lord and then by a further Metonymie for the propagation of the Gospel as it is also in the last words of this verse Ver. 13. Chosen in the Lord i. e. One of choice or singular piety in the Church of Christ who is the Lord See verse 10. He useth the word Chosen here not for one chose either to justification or eternal life but for one who is excellent in any kind so as if any one were to make choice of any one of that kind he would make choice of him q. d. One of Eminencie And his mother and mine This was Rufus's mother by nature Pauls onely by affection But in that Paul calls her his mother this way we cannot but think her to have been a very good and reverend woman Ver. 14. And the brethren which are with them i. e. And the Christians which live with them or are of their families Ver. 16 Salute one another with an holy kiss It was a Custom among the Eastern people for friends and acquaintance to salute one another at their parting away and at their meeting with a kiss men so saluting not women onely but men also And this they did in token of love for a kiss is a token or sign of love wherefore the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a kiss is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amo to love But of kisses some were treacherous kisses as that of Joab to Amasa 2 Sam. 20.9 And Judas to our Saviour Matth. 26.49 Some unchaste as that of the Harlot Prov. 7.13 Some flattering kisses as that of Absalon to him that came to make him obeisance 2 Sam. 15.5 At the best the kisses used among the Eastern people were but civil kisses in token of a civil love and respect Paul therefore as he would have the Romans to whom he writes to salute one another with a kiss so he would have them salute one another with an holy kiss in opposition to the former kisses a kiss which was wont to be used among Saints which professed the Religion of Christ and which testified thereby the holy and spiritual love which was between them This kiss Saint Peter calls a kiss of charity 1 Peter 5.14 Christians were wont not onely at their meetings and parting 's to kiss one another but after their Common or publique prayers were ended and that in token of the Christian love which they had among themselves and the charity which was in them one towards another As also in token of the peace which they were at from whence ancient Church-writers call such a kiss in Latine Pax Peace They did also by the manner of their kisses signifie the equality of minds which they were of one towards another for they kissed the mouthes one of another which was a sign of equal esteem which they had one of another for among the Eastern people which used the salutation of kisses equals onely kissed the mouthes or lips one of another but Superiors held out their hands to kiss to their Inferiours There were dissentions among the Romanes at this time as will appear as by what our Apostle hath said before in this Epistle so by what he saith ver 17. And for this reason may he wish the Romanes here to salute one another with an holy kiss to wit in sign of true conjunction of minds and affections forgetting all offences The Churches of Christ salute you Some Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here q. d. All the Churches of Christ salute you Saint Paul saith here The Churches of Christ salute you not because he had any word from the Churches to salute them for they were some a far off from him at this time But because he knew or presumed that the love
Jesus Christ our Lord This he saith because it is by the merits of Jesus Christ and his efficacy that we are brought from the death of sin to the life of God The Apostle as you see makes an exhortatory conclusion here by which he applieth to his present purpose what he said of the death and life of Christ Ver. 12. Let not sin reign therefore in your mortall Body He speaks of sin here as of a Mistress a Lady or Queen by a Prosopopoeia Sin is then said to reign in us when she stirs up naughty motions in us sutable to our own corruptness and we follow them and obey them as commands by consenting to them and putting them in execution This corollary or conclusion which the Apostle here useth may be gathered either in particular from the foregoing verse or in general from what he hath said from the third verse hitherto In your mâ—rtal Body i. e. The Body is to be taken here by a Synechdoche for the whole man for sin where she reigneth reigneth not only in the body but also in the soul and her works are not wrought only in the body but also in the powers and faculâ—ies of the soul for her works are not only Adultery Fornication Vncleanness Lasciviousness and the like but also Emulation Wrath Strife Seditions Heresies Gal. 5. ver 19 20. The sence therefore of these words Let not sin reign in your mortal body is this Let not sin reign in you while you are in this mortal life He saith Let not sin reign in your body using a Synechdoche here because the effects of sin are most seen in the body and he adds the Epithite Mortal to admonish us of the evil which sin brings for it was sin which made our bodâ—es mortal and subject to death which had it not been for sin had not died As also to put us in mind of our mortality here that we might not defer the seeking of that immortality which shall be hereafter as also to put us upon the watch because lust which War against the soul are prone to rise in our bodies while we are here in this mortal life clothed with these mortal bodies of ours That ye should obey it in the lusts thereof i. e. Note that the word Thereof is to be referred not to the word sin but to the word body as will easily appear by the Greek where the word Sin and the word Body are of divers Genders Sin of the Foeminine and Body of the Neuter The same lusts are called the lusts of sin and the lusts of the body And they are called the lusts of sin because sin stirs them up or because they proceed from sin as from the first mover And the lusts of the body because they are stirred up and received in the body To obey sin in her lusts or in the lusts of the body is all one with obeying sin or obeying the lusts of sin As it is all one to obey a King in his commands or to obey a King or to obey a Kings commands By lusts understand here motions to evil as to Adultery Murder Theft Drunkeness and the like proceeding from sin while she tempts us to these and the like evils These we are said to obey when we assent to them and readily fulfill them Ver. 13. Neither yield your members as instruments of unrighteousness q. d Neither yield ye the members of your bodies to be as instruments of sin for her to work unrighteousness or wickedness thereby He speaks of Sin as of a Person or Lady by a Prosopopoeia Your members By the members are here meant the members of the body which are ordained as instruments of the body to work or act by And by a Synechdoche the faculties or vertues of the soul too which are as the instruments by which the soul performeth her operations Sin will if she can make use of all the instruments of man for her work and will be ready to command them and call for them all to serve her if we will be ready to obey and yield them up to her Service He expresseth the members of the body here because he mentioned the body before ver 12. But as the body was taken there by a Synechdoche for the soul also yea for the whole man so must the members of the body be taken here as I said by a Senechdoche for the faculties of the soul too that is for the Instruments of the whole man Of unrighteousness Vnrighteousness is to be taken here generally as cap. 1.18 for all or any manner of wickedness or wicked actions The Genitive case therefore of unrighteousness is Genitivus effecti Vnto sin i. e. Unto sin as to your Queen or Mistress for her to dispose of them Yield yourselves unto God To wit as obedient Servants or Subjects to be ruled and commanded by him and him only As those that are alive from the dead i. e. As behoveth or becometh those which are alive from the dead It was God which raised us from death to life it behoveth therefore and becometh us being that we are quickened by him to live to him For therefore did he quicken us that henceforth we should not live to ourselves or sin but to him that quickeneth us See 2 Cor. 5.15 As alive from the dead By the dead are here meant such as are dead in sin And what these are and how these differ from those which are dead to sin See Notes ver 2. By the living or those which are alive are here meant such as live the life of righteousness that is such as are enabled by God to work righteousness and walk uprightly And your Members What is meant by our Members I said a little before Of Righteousness Righteousness is to be taken here for all manner of holiness or good and holy actions and it is of equal latitude with unrighteousness mentioned a little before to which it is opposed This Genitive of Righteousness is Genitivus Effecti as the former Genitive of Vnrighteousness was Vnto God To wit as to your King to whom ye must yield obdience in all things what he calls for Ver. 14. For sin shall not have dominion over you i. e. For sin though she hath had dominion over you heretofore when ye were not as yet under grace and drew you by her power to give the consent of your wills to her motions and with the members of your body to fulfil her lusts so that ye yielded not your selves and your members as Instruments unto God yet now she shall not have such dominion over you Then sin is said to have dominion over us when she can by her power and strong motions and lusts draw us to consent to those her motions and with our members and faculties to fulfil those her lusts so that we yield our selves to her and not to God He speaks of sin as of a Queen or Lady or Mistress by a Prosopopaeia The Apostle having exhorted those