and not by works rather seeing that the Law saith that the man that doth the things of the Law shall live by them To this the Apostle here answers q. d. I therefore said not that the way of obtaining justification is by works because no man can be justified by works for the wrath of God is revealed against all the ungodliness and unrighteousnes of men c. Where note that the Apostle by this his answer to this objection cometh to treat of one main Subject of this his Epistle to wit that justification is not by works A way which he often useth in teaching what he hath to teach And by proving that justification is not by works he doth by consequence confirm his former Thesis viz. that justification is by faith by destroying that which was most opposed against it which was justification by works Note here that he which looks for righteousness from his works must so perform the works of the Law as the Law requireth and therefore he must so perform them as that he breaks not the least commandment at any time 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 26. Galat. 3.10 Now then if a man hath sined but in one sin at any time he cannot be justified by the Law or by Works For the man that is justified is blessed Rom. 4. v. 6 7. But he that hath sinned though but in one sin and that but once is cursed untill he cometh to be justified by Faith The wrath of God is revealed from heaven Referr those words from heaven to these the wrath of God q. d. The wrath of God which is from heaven is revealed against all ungodliness c. By saying that the wrath of God is from heaven he sheweth the heaviness and grievousness of this wrath for if this wrath is from heaven it is greater than that which can come out from man Note that the word Revealed signifieth that which is made manifest by its effects as well as that which is made manifest by words And both these wayes is the wrath of God revealed against all unrighteousness and ungodliness of men for it is made manifest by the punishments which God inflicteth upon sinners some of which we read of in this Chapter vers 24 26 28 c. And it is made manifest also by the word of God for God hath often in his word and by his word threatned all manner of sinners with judgment which judgment he will be sure to execute upon them if not before yet at the last day 2 Thes 1.8 c. Against all ungodliness and unrighteousness of Men Note that the word ungodliness is to be taken here for those sins which are committed immediately against God And unrighteousness for those sins which are commited immediately against our Neighbour and when he saith al ungodliness and unrighteousness of Men he signifies that the ungodliness and unrighteousness of Men was manifold by reason of their manifold sins Of Men He speaks indefinitely and therefore he is to be understood as if he spoke of all Men or else we must say that there is an Hypallage here and that the Apostle saith against all the ungodliness and unrighteousness of Men For against the ungodliness and unrighteousness of all Men. Note that out of this Generality of Men they are to be excepted who believe for though no other are to be excepted yet they are to be excepted as appeareth as in general by the main Scope of the Apostle here so in particular by Chap. 5 ver 1. c. And by the words immediately following for they which truly believe hold not the truth in unrighteousness Who hold the truth in unrighteousness By Truth I understand here the truth or true knowledge which these men had of godliness and of righteousness and by unrighteousness I understand both the ungodliness and unrighteousness which he spoke of before and therefore unrighteousness is to be taken in a larger signification here than it was immediately before They are said to hold the truth in unrighteousness who have the true knowledge of Godliness and righteousness but by their ungodliness and unrighteousness do so keep in this knowledge and so imprison it as it were as that it cannot go out into act or shew it self or any more be seen than a Prisoner can go out or be seen or shew himself to those which are without when he is kept in and imprisoned in some dark prison or dungeon Knowledge of things to be done cannot be made manifest but by our Actions which are the fruits thereof Therefore evill actions do not manifest but obscure and hide as in a Prison such a Knowledge Note that when he saith who hold the truth in unrighteousness he doth not intend to exempt any man except Believers from what he said as though there were some others who believed not and yet held not the Truth in unrighteousness But he doth it either to declare the common condition of all men that they are such as hold the truth in unrighteousness Or else to give a reason why the wrath of God was revealed against all ungodliness and unrighteousness of men which was because they held the truth in unrighteousness For the Pronoune which is sometime put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as a sign of the cause Ver. 19. For that which may be known of God is manifest in them Between this and the foregoing verse understand these or the like words For even the Gentiles have the truth of righteousness q d. For even the Gentiles have the truth of righteousness for that which may be known of God is manifest in them Where note that the Apostle prevents an Objestion here For whereas he said in the foregoing verse generally of all men except Believers to this purpose viz. That they held the Truth to wit of Godliness and righteousnesse in ungodliness and unrighteousness A man might object and say But how can the Gentiles hold the Truth of Godliness in ungodliness or of Righteousness in unrighteousnesse whereas the Gentiles had not the truth either of godliness or of righteousness for they had not the Law to teach them these Truths as the Jews had To this whole Objections the Apostle here answers by Parts And first to that Part of it which concerneth the truth or true knowledge of righteousness he answereth in this verse And Secondly to that part of it which concerns the Truth or true knowledge of godliness he answereth in the verses following That which may be known of God The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which as I conceive is meant either the Law of Nature or that which is commanded by the Law of Nature in order to our Neighbour The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other things signifieth statuere constituere decernere to ordain constitute decree Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from thence may
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
joyned with the same testimony which he produced for that purpose he doth here recite them yet not for the purpose aforesaid but to stir up others to believe in Christ and to comfort those which did believe It may be objected that these words are otherwise expounded here of Christ in the Mystical than they were of Hezekiah in the literal sence and not according to the same similitude For though it be said in the litteral sence that whosoever believeth c. yet it is not meant whosoever believeth on Hezekiah though he were a Type of Christ But in the Mysticall sence it is here expounded of Christ whosoever believeth in Christ Therefore one of the Expositions may seem faulty and not agreable to the Prophets meaning But for answer to this I say That when one place carrieth two severall sences with it one litteral the other mystical the words may yea must be often times otherwise construed and interpreted in the Mystical sence than they are or were in the litteral which I have observed and treated of else where Wherefore that which is objected is no sound argument against the Exposition given CHAP. X. 1. BRethren my hearts desire and prayer to God for Israel is that they might be saved 1. And now that I may resume that which I left unperfect in the beginning of the ninth chapter though in other words and may here perfect it Brethren my hearts desire and prayer for the Jews is that they may be justified 2. For I bear them record that they have a zeal of God but not according to knowledge 2. For though there is talk of their zeal towards God as though such zealous men could not but be justified I am also ready to bear them witness that they have a zeal of God yet are they not therefore justified because their zeal is not according to knowledge 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God 3. For they being ignorant of the way of Justification which God hath appointed and as it were scored out to us and going about to establish and maintain that way of Justification which they themselves have invented and chosen to themselves they have not submitted themselves to that way of Justification which God hath appointed to approve thereof and walk therein 4. For Christ is the end of the Law for righteousness to every one that believeth 4. For whereas Christ is set forth to be the way of Justification through faith in him to every one that believeth and the Law it self pointed at him for this as its end the Jews have rejected him and refused to believe in him 5 For Moses describeth the righteousness which is of the Law that the man which doth those things shall live by them 5. But though I said that the Law it self pointed at Christ for this as at its end let no man therefore think that the way of Justification which the Law prescribeth and the way of Justification which is by Faith and which the Gospel holds out to us is all one for Moses describeth the way of Justification which is of the Law in this manner saying that the man which doth those things exactly and without the least failer in that which the law requireth shall be justified by them 6. But the righteousness which is of faith speaketh on this wise Say not in thine heart who shall ascend into heaven That is to bring Christ down from above 6. But the Preacher of that Justification which is by faith saith but that thou maist not think that this justification which is by the faith of Christ is as far from being attained as that which is by the Law say not in thine heart who shall ascend into heaven to wit to bring down Christ from above 7. Or who shall descend into the deep That is to bring Christ again from the dead 7. Or who shall descend into Hell to bring up Christ again from the dead as though it were any way necessary for us for the attaining of justification by faith that Christ should be bodily present with us 8. But what saith it The word is nigh thee even in thy mouth and in thine heart that is the word of faith which we preach 8. But what saith the Preacher of justification by faith thou needest not to go far to know what he saith for the word which he speaketh is nigh to thee for it is in thy mouth for thou talkest of it and it is in thy heart for thou thinkest of it To be short that is the word which the Preacher of justification which is by faith preacheth 9 That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved 8. This which we which are the Apostles of Christ do preach viz. If thou shalt confess with thy mouth That Jesus is the Lord and shalt unfeignedly believe that God hath raised him from the dead Thou shalt be justified 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation 10. For with the heart man believeth unto Justification and with the mouth confession is made to salvation 11. For the Scripture saith whosoever believeth on him shall not be ashamed 11. For the Scripture saith Isaiah 28.16 Whosoever believeth on him shall be sure to obtain justification 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon him 12. I say whosoever believeth on him for there is no difference between the Jew and the Gentile in this matter For the same Lord being Lord over all is rich unto all whatsoever they are which call upon him for salvation 13. For whosoever shall call upon the Name of the Lord shall be saved 13. For whosoever shall call upon the name of the Lord that he may be saved whether he be Jew or whether he be Gentile shall be saved from his sins as it is written Joel 2.32 14. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a Preacher 14. And note here the Jews which are so much against the Gentiles and would not that Preachers should be sent to them that when the Scripture saith whosoever shall call upon the name of the Lord shall be saved It saith that the Gentiles shall call upon the name of the Lord for salvation aswel as the Jews But now how shall they call on him for salvation in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a preacher 15. And how shall they preach except they be sent As it is written How beautiful are the feet
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
they be Gentiles Now because the same or another Jew might reply upon this and say Yea but for all thy saying Paul though I should grant that that promise doth not belong to us Jewes as we are the Children of Jacob or of Abraham according to the Flesh as Such yet surely it doth appertain to us as we seek justification by the works of the Law and we are or shall be justified by so doing To this objection the Apostle answers verse 10 11 12 13. to this effect No neither shall ye be justified for this neither which may be proved by that which God said unto Rebecca while she had two Twins Esau and Jacob the heads of two People in her womb For at that time when the Children were not yet born before they had done either good or evil he said unto her The Elder shall serve the Younger and this God said to her at that time to signifie in a type that his purpose concerning his actual Electing men to Justification which Election is performed in time by justifying them was and should be to elect or justifie them not for their workes sake for which no man can be justified and if he could he might claim justification of debt but for his own Mercy and Grace sake who calleth us by the preaching of his Gospel that we may believe and believing may be justified and hath appointed that to be our way for Justification But because a Jew would be apt to say that if it were so as St. Paul had said Viz. That God would not justifie a Jew though he were a Jew by birth and though he did moreover seek justification by works if he believed not and yet would justifie every one which believeth though he were a Gentile Then there would be unrighteousness with God Saint Paul takes away this objection shewing first That there is no unrighteousness with God in justifying those which believe though they be Gentiles for he may justly have mercy on whom he will have mercy ver 15. And by the by ver 16 he shews them who being ignorant of Gods way of Righteousness or Justification went about to establish a way of their own that it was not in them who chose a way of Righteousness or Justification of their own though they were zealous in that way and run earnestly in it to attain to Justification but it was onely in God who sheweth mercy to whom he will and to what way he will Then as he had shewed that there was no unrighteousness in God if he did justifie those which did believe though they were Gentiles He shewes verse 17. by the Example which God shewed upon Pharaoh that there is no unrighteousness in God if he did not justifie a Jew though he were a Jew by birth and sought Justification by works if he believed not And concludeth verse 18. That God doth justly justifie whom he will and doth justly deny justification to whom he will yea and harden them too And now being that God doth every where complain of the Jewes and threatneth to destroy them for the hardness of their heart A malepart Jew starts up and hearing Paul say that God hardeneth whom he will Sayes But if God hardeneth whom he will why doth he now find fault with us and threatneth us for our hardness of heart For it is he that hardneth whom he will and if he will harden us how can we help it are we able to resist him To this objectian made verse 19. Saint Paul answers first by rebuking the Objector for his Sauciness who dares to chop Logick thus with God verse 20 21. Then verse 22 23. he gives a more direct answer by which he shews that God did harden them onely occasionally in that he did not cut them off but did endure them with much long-suffering by which those vessels of wrath that is they which were contentious and obeyed not the truth but obeyed unrighteousness fitted themselves for destruction for though by his long-suffering God led them to repentance yet they by the abuse thereof contracted hardness and an impoenitent hearts upon themselves heaping up wrath against the day of wrath and Revelation of the Righteous judgement of God and therefore there was no unrighteousness in God if he being willing to shew his wrath upon those vessels of wrath if they would not repent he found fault with them when they repented not And if by so doing he shewed the abundance of his goodness also to the vessels of mercy by justifying them and so preparing them to glory as he had before determined Which vessels of mercy he shews verse 24. to be them which believe not of the Jswes onely but of the Gentiles also Then to confirm what he had said concerning those disobedient Jews and the believing Gentiles he brings divers testimonies out of the Scriptures verses 25 26 27 28 29. And then he gathers out of what he had said that the believing Gentiles had attained to Justification by their Faith ver 30. But the Jewes for the greatest part of them missed of Justification because they sought it not by Faith but by the works of the Law And so having made way to that which he left imperfect at the sixth verse of this Chapter CHAP. X. In the tenth Chapter he sheweth what that was which he said in the beginning of the ninth did grieve him for the Jews which was this that they being ignorant of Gods way of Righteousness and going about to establish their own way of Righteousness submitted not themselves unto that way of Righteousness which God had appointed verse 3. but he ushereth it in Verse 1 2. with other words then he used in the beginning of the ninth Chapter Then verse 4. he sheweth why they submitted not themselves to that way of Righteousness or Justification which God had appointed The reason was because they were offended at Christ who was the end of the Law for Righteousness Then he shews that the Righteousness of the Law and the Righteousness of Faith are not all one Verse 5 6 7 8 9 10 11 12 13 14. Then from verse 14 to the end he sheweth that the Gospel ought to be preached to the Gentiles and was preached to them and they received it gladly But though it was preached to the Jewes yet they refused it and would have none of it Wherefore because some might doubt concerning the perversness of the Jewes whether God had not or would not cast them off wholly for this their perverseness CHAP. XI The Apostle in the eleventh Chapter moves the question whether God had cast off his people the Jews or no And answers it in the negative verse 1. And to prove that he had not cast them all off he shews that he was a Jew and yet was accepted of God And that the Jews were a people whom God did foreknow that is whom God did determine from eternity so to love as not utterly to forsake them verse 2. and
of the Old Testament say they say to them which are under the Law and they are Jews Whatsoever is spoken in the Law must be understood as spoken to them which are under the Law And nothing of all the Law that is of all the writings of the Old Testament must be excepted as not spoken of them but only such things as are openly and by name spoken of the Gentiles of which nature if any be yet all the Testimonies here cited are not But as for other Passages where there is not express mention of the Gentiles they must be understood of the Jews whether the Jews be named or no For what is more consonant to Reason than this That whatsoever the Law speaketh indefinitely it should speak to them which are under the Law though not all passages of all that are under the Law but some of some and others of others Yea where a passage in the Old Testament is spoken of the Gentiles plainly and in direct tearms it may concern the Jew and be spoken of him as well as of the Gentilâ— though not in the first or literal sence yet in the second or mystical And this they know which are skilled in the Scriptures We know i. e. We who are skilled in the Scriptures whether Jews or Gentiles we know or we i. e. We Jews even we know He speaks of this as of a thing confessed even among the Jews and so may it be because it is so consonant to reason as we have said and agreable to the custom of the Scriptures Whatsoever the Law saith The word Law here signifieth All the writings of the Old Testament and that it doth in relation to the Hebrew word Torah which as it signifies the Law so sometimes it signifies not the Law only precisely but any Doctrine in general Or because all other parts of the Old Testament are referred to the Law and depend on that in some wise or other the Law which is but a part but yet a Principal part is put by a Synechdoche for the whole Old Testament To them which are under the Law By the word Law here some understand all the writings of the Old Testament as the word is taken just before But others take the word more strictly here viz. for the Law which was given by Moses And therefore whatsoever the writings of the Old Testament speak they speak to them which are under the Law that is under the Law of Moses because all other the writings of the Old Testament do in some kind or other relate to that and depend upon it either by explaining it or inculcating it or the like As also because the other writings of the Old Testament were given to the same people to whom the Law was given they being also the Oracles of God Which are under the Law They are said to be under the Law in this place which of the two ways soever we take the Law here to whom the Law was given For to whom the Law was given to them it was as a Schoolmaster to teach them and direct them and Schollars are said to be under their School-masters and School-masters over their Schollars By those which are under the Law are meant the Jews for to them and them only was the Law given Rom. 9.4 Psal 146.19 And the Law was our Schoolmaster saith our Apostle Galat. 3.24 That every mouth may be stopped q. d Wherefore no man can glory of his Righteousness nor excuse himself from being unrighteous before God being so convicted of sin as that he is compelled to stand mute before Gods Tribunall as having nothing to say in defence of himself The mouth of man is then said to be stopped when all excuse is taken away from him and all occasion of glorying in his own righteousness before God so that he hath not a word to say for himself Note that the Particle That is not a sign of the cause here but a note of an Illation or inference and what is here inferred is not inferred from what went immediately before but from that which went some distance before to wit from those Testimonies cited in this chapter which shewed that the Jews had sinned as well as the Gentiles yea rather from all which the Apostle had said concerning this matter from the beginning of this Epistle hitherto And all the world may become guilty before God i. e. And all the men of the world whether they be Jews or whether they be Gentiles having nothing to say for themselves are become apparently guilty of condemnation before God the Judge of all The World is taken here by a Synecdoche for the men of the world all which are guilty of condemnation before God till they are justified by faith in Christ Ver. 20. Therefore by the deeds of the Law there shall no flesh be justified in his sight i e. Therefore shall no man be justified in the sight of God by the works of the Law that he hath done or for that that he hath kept the Law as he ought to do The deeds of the Law are to be taken here for the performance of what the law commands or for the deeds of the Law as they are performed by us and not simply for deeds injoyned by the Law q. d No man shall be justified by the deeds of the Law which he hath done c. And therefore no man can be justified by the deeds of the Law which he hath done because no man hath strictly kept what the Law commands and the least breach of the Law makes a man guily of damnati The word Law is taken here for the Moral Law which was given by Moses which was the same with the Law of Nature but written in a fairer character by Moses whereas it was blurd and waxen dim and much defaced by sâ—n in the hearts of Men. This is as it were an Epiphonema of all the former discourse for this is the scope of all that hath been said from Chap. 1. ver 18. hitherto to wit to shew that righteousness is not to be expected by the Law No flesh That is no Man for flesh is put here by a Synecdoche very common with the Hebrews for Man so it is put Matth. 24. ver 22. In his sight i e. In the Sight of God It may be that some are justified by the deeds of the Law which they have done in the sight or judgement of Man and that he judgeth that they have exactly kept the Law yet no man shall be justified by the deeds of the Law in the sight or judgement of God for Man beholds onely the outward face of things and that at sometimes only but God pierceth deeper and searcheth the heart and the reins and spies out all mens doings be they never so secret and that at all times And in the heart and in secret such things are done which the eye of Man cannot see For by the Law is the knowledge of Sin i. e For by
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
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
righteousness or justification for it that is he is justified by his faith So that he hath not whereof to glory or boast before God in the matter of his justification 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works 6. But methinks I hear a Jew cavil here and say but what Paul can he be justified that worketh not that is which doth not do the works of the Law so punctually and exactly as the Law requires Can the ungodly and sinner be justified To whom I answer that they may for even David also as well as the Ministers of the Gospel give us a description of the blessedness that is of the justification of a man to whom God imputeth righteousness though he never performed the will of the Lord according to the strict Prescript of the Law saying Psalm 32.1 2. 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 7. They are blessed and therefore blessed because justified whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord will not impute sin 8. Blessed is the man and therefore blessed because justified to whom the Lord imputeth no sin 9. Cometh this blessedness then upon the circumcision only or upon the uncircumcision also for we say that faith was reckoned to Abraham for righteousness 9. Cometh this blessedness that is cometh this justification then upon those who are circumcised only or upon those that are not circumcised also That is Cometh this justification only upon the Jews or comes it upon the Gentiles also I move this question upon occasion of that which I said verse 3. That faith was reckoned to Abraham for righteousness 10. How was it then reckoned When he was in circumcision or in uncircumcision not in circumcision but in uncircumcision 10. When was it then reckoned for by the answer to this question we shall know how to answer the former was it reckoned when he was in circumcision that is after he was circumcised or was it reckoned when he was in uncircumcision that is before he was circumcised It was reckoned to him not when he was in circumcision but when he was in uncircumcision that is not after but before he was circumcised 11. And he received the sign of circumcision a seal of the righteousness of the faith which he had yet being uncircumcised that he might be the Father of all them that believe though they be not circumcised that righteousness might be imputed unto them also 11. And after that that it was reckoned to him for righteousness or justification he received circumcision which is a sign of that Covenant which God made with him and his seed and which is a sign of distinction whereby he and his posterity are distinguished from all other people he received circumcision I say as a seal of the righteousness or justification which he had by faith while he yet was uncircumcised to testifie and assure him thereby from God that God had even then justified him for his faith And it was so ordered by the providence of God that he should be justified by his faith before he was circumcised and should afterwards receive circumcision as a seal to confirm or assure him of that his justification that he might be a Father of all them which believe in the time or state of uncircumcision that it might appear by the example of Abraham who was justified while he was yet uncircumcised that righteousness or justification should be imputed to them also 12. And the Father of circumcision to them who are not of the circumcision only but also walke in the steps of that faith of our father Abraham which he had being yet uncircumcised 12. And that he might be the Father of those which are circumcised also yet so as that they are not circumcised only as Abraham was but also imitate the faith of Abraham treading in his steps and following him in that faith which he had when he was as yet uncircumcised And now by what I have said we may answer to that question which I propounded verse 9. Cometh this blessedness that is cometh this justification upon those which are circumcised onely or comes it upon them which are uncircumcised also For it cometh not upon the circumcised onely but upon them also which are uncircumcised 13. For the promise that he should be the heir of the World was not to Abraham or to his seed through the Law but through the Righteousness of Faith 13. But because I denyed that Abraham was justified by works verse 2. Thou wilt here object against me that the Land of Canaan was a Type of Justification and that Abraham had that promised to him and his seed through the Law therefore he was justified by the works of the Law but this I deny For the promise that he should be the Owner or Possessor of the Land of Canaan was not made to Abraham or to his seed through the Law or through that that they performed or should perform what the Law exacted but it was made to them through faith which justifieth a Believer And now as the promise that he should be the Owner or Possessor of the Land of Canaan was not made to Abraham or his carnal seed through the Law or through that that they performed or should perform what the Law exacted but it was made to them through faith so the mystical promise of Justification was not made to Abraham or to his spiritual seed through the Law or the works thereof but through Faith which justifieth those which believe 14. For if they which are of the law be heirs Faith is made void and the promise made of none effect 14. For if they be heirs and Enjoyers of Justification and shall inherit that who are the Children of the Law and under that and that by virtue of the Law exactly kept by them then is the way of obtaining just fication by faith void and the promise it self of Justification is of none effect 15 Because the Law worketh wrath for where no Law is there is no Transgression 15. For the Law is so far from making those which are her children acceptable to God and such as may be justified before him as that she occasioneth them to sin the more and so stirreth up the greater wrath of God against them For where there is no Law their is no Transgression nor sin so frequently or so often committed and with so high an hand as where their is a law 16. Therefore it is of Faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the Father of us all 16. Therefore the promise of Justification was through faith so that it is of Grace for this end that it might be sure by reason of the possibility of the
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
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
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
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
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
thou that repliest against God shall the thing formed say to him that formed it why hast thou made me thus 20. Nay but that I may reply O man who art thou that repliest against God and choppest Logick with him Shall the thing formed if it likes not its shape say to him which formed it Why hast thou made me thus 21 Hath not the potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour 21. Hath not the Potter power of the clay out of which he makes his pots and dishes of the same lump of clay to make one pot or dish for an honourable use to wit to hold wine or meat for the Table or the like And another to abase and dishonourable use as to receive the excrements of the belly or the urine or the like Now then if the potter have this power over the clay Much more hath God power over the mass of sinfull men who are all sinners and none of them deserve to be justified to make one as a vessel of Honour by justifying him and another as a vessel of dishonour by hardening him 22. What if God willing to shew his wrath and to make his power known endurâ—d with much long-suffering the vessels of wrath fitted to destruction 22. But what if God willing to shew his anger and to make his power known in their destruction hath hardned by enduring them with a great deal of patience and long suffering the vessells of wrath fitted to destruction I mean those who do not obey or believe the the truth but obey unrighteousness or believe a falshood whose portion is indignation and wrath What I say if God hath hardened them what unrighteousness canst thou find in God for so doing 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory 23. And what if God that he might make known the abundance of his goodness on the vessels of mercy whom he decreed from all aeternity to fit and prepare for Glory by justifying them hath justified them and so fitted and prepared them for Glory as he hath decreed What unrighteousness is there in God for this 24. Even us whom he hath called not only of the Jews but also of the Gentiles 24. Which vessells of mercy we are Whom God hath effectually called to the grace of the Gospel so that we do truely believe We I say not of the Jewes only but also of the Gentiles 25. As he saith also in Osee I will call them my people which were not my people and her beloved which was not beloved 25. For whatsoever some perswade themselves to the contrary God hath effectually called the Gentiles and foretold long ago that he would make them his people as he saith in Osee Osee 1.23 speaking of them I will make them my people which are not my people and her beloved which was not beloved 26. And it shall come to pass that in the place where it was said unto them ye are not my people there shall they be called the children of the living God 26. And ver 10 It shall come to pass that in the place were it was said unto them ye are not my people there shall they be called the Children of the living God 27. Esaias also crieth concerning Israel Though the number of the children of Israel be as the sand of the Sea a remnant shall be saved 27. But as for the Jews Esaias which pierceth my heart for grief to think of crieth concerning them Chap. 10 ver 22. Though the number of the children of Israel be as the sand of the Sea for multitude yet a very few of them and a remnant only shall be saved from their sins 28. For he will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 28. For the Lord will finish the work which he intendeth with them and will cut it short in rigour yea a short work will the Lord make with them upon the earth 29. And as Esaias said before Except the Lord of sabbaoth had left us a seed we had been as Sodoma and been made like unto Gomorrah 29. And Esaias also said before he said this to wit Chap. 1. ver 9. Except the Lord of hosts had left us a seed which is but little in respect of the whole harvest we the people of Israel had been as Sodom was utterly consumed and we had been made like unto Gommorrah an utter desolation 30. What shall we say then That the Gentiles which followed not after righteousness have attained to righteousness even the righteousness which is of faith 30. What shall we say then or what shall we collect out of these Scriptures we collect this to wit That the Gentiles which followed not after Justification in fore time have now attained to Justification if you ask what Justification I answer even the Justification which is of Faith 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness 31. But the Jews which followed and sought after Justification all this while have not attained to Justification 32. Wherefore because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling stone 32. And wherefore have they not attained to it because they sought it not by faith but by the works of the Law And therefore sought they it nor by faith because they stumbled at the stumbling block that is they were offended at Christ and believed not in him who is the object of our belief for Christ was a stumdling block to the Jews 33. As it is written behold I lay in Sion a stumbling stone and rock of offence and whosoever believeth on him shall not be ashamed 33. As it is written of him Isaiah 28.16 Behold I lay in Sion a stumbling block and rock of offence yet notwithstanding that that he was a stumbling block to the Jews for a great part of them whosoever believeth and relies on him for Justification shall not be dispointed of it CHAP. IX Ver. 1. I say the trueth in Christ c. The Apostle having shewed in the beginning of this Epistle That Justification is not to be attained by works but by faith only and having set out from the beginning of the fift Chapter hitherto the great benefits and happiness which accrue to them which are justified by faith breaks out here into a Patheticall expression of exceeding great grief which he hath for his brethren and Kinsmen the Jews to think that their is no way to attain to Justification but by Faith and that yet they have not submitted themselves to this way nor will imbrace it And he shews this his exceeding great grief that he might therby induce the Jews to consider how miserable and deplorable their condition is that they might at length
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
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
Harvest unto the â—riest and he shall wave the shâ—af before the Lord to be accepted for you ye shall eat neither bread nor parched corn nor green ears untill the self same day that ye have brought an offering to your God It shall be a statute for ever throughout your generations in all your dwellings Others say that the Apostle alludes to that Cake which we read of Numb 15 v. 17. c. And the Lord spake unto Moses saying speak unto the Children of Israel and say unto them when ye come into the Land whether I bring you then it shall be that when ye eat the bread of the Land ye shall offer an heave offering unto the Lord Ye shall offer up a cake of the first of your dough for an heave â—ffering as ye do the heave-offâ—ring of the threshing-floor so shall ye heave it Of the first of your dough ye shall give unto the Lord an heave-offering in your Generations But to whichsoever of these two we say the Apostle relates the Sence will be the same The lump is also holy By the Lump is here meant the people of the Jews which are of the stock of Abraham and Isaac and Jacob c. which are here called a lump either in allusion to the harvest or crop of corn which we spake of a little before out of which the sh af of the sirst fruits was to be taken Levit 29. ver 10. Or else in allusion to that Lump or Mass of dough out of the first of which the Cake was to be taken and heaved as an heave offering unto the â—ord Numb 15.20 of which also we spoke a little before It is enough for our Apostles purpose here that the first fruit and the lump be both of one kind as the Tree and the branches of which he speaks in the next words be both of one naâ—ure I â—s not matâ—rial to ask how the lump to which the Apostle alludes can be called holy For the holiness here spoken of is spoken not of â—he things to which he alludes but â—f the â—ore fathers of the Jews and the Jews themselvâ—s of both whom he speaks uâ—der those allusions If the Root be hâ—ly c. Wâ—th the Root understand the bulk or trunk of the Tree too by a Synechdoche And by the root and trunck of the tree understand the same as was undestood by the first fruit to wit Abraham Isaac and Jacob c. from whom the Jews sprang as the branches from the tree So are the branches By the branches understand the Jâ—ws which came of Abraham Isaac and Jacob c as boughs or branches from the Root and stock of a tree Ver. 17. And if some of the branches be broken off i. e But if some of the branches be broken off And for But. The Apostle continues here the Metaphor of a tree and branches which he used ver 16. And this he doth that he might take an occasion from thence to repress the contempt of the Gentiles whereby they were ready to contemn or despise the Jews If some of the branches be broken off By the brancheâ— he meaneth the Jews as I said before and these he saith are some of them broken off not because they ceased to be Jews and to be partakers of that holiness which he speaks of ver 16. Nor yet because they once stood by the faith of Christ now come and exhibited by the preaching of the Gospel and afterwards fell or were broken off by unbelief But because they were before the preaching of the Gospel true branches or esteemed so to be in that they were Jews and were zealous of the Law of Moses and also believed implicitely at least in Christ to come for Christ is the end of the Law for righteousness to every one that believes Chap. 10.4 and injoyed by this the title of the Church and people of God But now they are deprived of that title and broke off from the Church and people of God as boughs or branches are broken off from their tree because they would not explicitely believe in Christ now come and receive his Gospel For after that Christ was come and the Gospel was revealed God would have none to be accounted in the number of his people but such as would explicitely believe in Christ and receive his Gospel Where note that they which according to the form of the Old Testament were the people of God cease to be the people of God according to the form of the New Tâ—stament if they will not explicitely believe in Christ now come and receive his Gospel Note again that the Church of God is not many but one yea the same through all ages though the worship of God hath been divers in the divers ages thereof for the manner of it For all true Christians and all the members of Gods Church shall sit down together at the same table with Abraham Isaac and Jacob in the Kingdom of heaven Matth. 8.11 If some of the branches be broken off He saith If some of the branches be broken off as though they were but few whereas they were indeed the far greatest part of the Jews which were broken off or rejected for their unbelif But he useth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here partly to avoid the offence of the Jews but chiefly to keep down the Gentiles from exalting themselves over the Jews And thou being a wild Olive-tree And thou O believing Gentile being a graft or Cion cut off of the wilde Olive-tree The wilde Olive-tree is put here for a graft or Cion of the wilde Olive-tree by a Synechdoche For whole trees use not to be graffed in but only grafts and Cions cut off from whole trees The Gentiles may be called a wild Olive-tree and be thereunto resembled in that God did not plant them in his Orchard or Garden and dress and manure and dig about them as he did about his Olive-tree the Jews That is in that he had not heretofore such a peculiar care of them nor had them in the number of his people as he had the Jews For he shewed his word unto Jacob his Statutes and his Judgements unto Israel He dealt not so with any Nation Psal 146. vers 19.20 But suffered all Nations to walk in their own ways Acts 14.16 Were graffed in Supple into the Olive-tree that is into the Church of God whereof Abraham Isaac and Jacob are chief Members and called the Root v. 16.17 Amongst them i. e. Amongst these Branches to wit which remain still in that Tree A Relative is used here without an express Antecedent And with them partakest of the fatness ef the Olive-tree i. e. And by reason of thy being graffed into the Olive-tree art made partakers of the fatness of the Root of the Olive-tree that is of the Spiritual promises which were made to Abraham Isaac and Jacob the Fore-fathers of all the Jews and the Root and Stock of that Tree out of which they to wit the Jews
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
A PARAPHRASE AND COMMENTARY UPON THE EPISTLE OF Saint PAVL TO THE ROMANS By William Day M. A. Vicar of Mapledurham in the County of Oxon and Divinity Reader in his Majesties Free Chappel of Saint George within the Castle of Windsor The secret things belong unto the Lord our God But those things which are revealed belong to us and to our Children for ever Deut. 29.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in Argumento Epist ad Romanos LONDON Printed by S. Griffin for Joshua Kirton and are to be sold at his shop at the sign of the Kings Arms in Saint Pauls Church-yard 1666. IMPRIMATUR Perlegi Paraphrasin hanc cum Commentariis in Epistolam ad Romanos in quâ nihil reperio doctrinae disciplinaevè Ecclesiae Anglicanae aut bonis moribus contrarium Joh. Hall Rev. in Christo Pat. Domino Episc Lond. à sac Domest Ex Aedibus Londinens Feb. 20. 1664. Ornatissimis Doctissimis Viris Richardo Allestry D.T. Doctissimo sacrae Theologiae in Academia Oxoniensi Professori Regio Collegii â—egalis de Etona Praeposito Dignissimo Jacobo Fleetwood D. T. Et dignissimo Collegii Regalis de Cantabrigia Praeposito Omnibusque Vtriusque Collegii Sociis Hanc suam Paraphrasin unâ cum Commentariis in Epistolam Sancti Pauli ad Romanos Gulielmus DayVtriusque Collegii olim Alumnus Cantabrigiensis etiam Socius nunc autem Vicarius de Mapledurham in Comitat. Oxoniensi Praelector Theologiae in liberâ Capellâ Regiâ Sancti Georgii infra Castrum de Windesora D. D. D. The PREFACE THis Epistle of Saint Paul to the Romans is set in order of place before all other his Epistles not because it was before all the other in order of time but because it was written unto the Romans whose City at that time excelled all other Cities in dignity and renown and in preheminence of Rule and Dominion for if we look to the order of time in which they were written both the Epistles of Saint Paul to the Corinthians were written before this to the Romans For Saint Paul in his second Epistle to the Corinthians Chap. 8. and 9. Stirreth the Corinthians up to a liberall contribution for the poor Saints at Jerusalem But in his Epistle to the Romans Chap. 15. Ver. 25 26. He telleth the Romans that he was to go to Jerusalem to minister unto the Saints for it had pleased them of Macedonia and Achaia part of which was Corinth to make a certain contribution for the poor Saints which were at Jerusalem This contribution therefore was perfected then when he wrote his Epistle to the Romans which was not made when he wrote to the Corinthians and therefore his Epistles to the Corinthians were in order of time written before his Epistle to the Romans though his Epistle to the Romans hath in order of place the Priority before his Epistles to the Corinthians Saint Paul wrote this Epistle in the Greek tongue though he wrote to the Romans whose language was the Latine Because the principle Subject or Argument of this Epistle was not some occasional matter as the Subject or Argument of other his Epistles was but such a Subject or such an Argument in which there was no Church but was concerned For the principle Subject or Argument of this Epistle conteins in a manner the sum of the Gospel or Doctrine of Christ And therefore though he dedicates it as it were to the Church or Saints which were at Rome because Rome was the head City of all the Gentiles and from thence by the frequency of men of all Nations and Countries resorting thither the truth might be carried and spread abroad among other people yet is it likely that he did intend to communicate it to other Churches also and to send them Copies thereof for their instruction and confirmation And for such a purpose it was more suteable to write in the Greek tongue then in the Latine For the Greek was the tongue which was then most generally known and used which even the Roman women could speak and by which Strangers and Travellers had commerce with and understanding one of another But the Latine tongue though it be now the tongue most generally learned and known yet was it at that time confined within narrow limits and not a generall language which Tully confesseth in his Oration pro Archia Poeta For Graeca saith he leguntur in omnibus fere Gentibus Latina suis finibus exiguis sanè continentur That is The Greek writings are read almost in all Nations but the Latine are contained within their own bounds and those but small ones too But of this See more in Brerewoods Enquiries touching the diversity of Languages Chap. 1. and 3. CHAP. I. As for the Subject of this Epistle it is partly Doctrinal and partly Moral And the Doctrinal part thereof is chiefly concerning Justification which he teacheth to be not by Works of the Law but by the Faith of Christ CHAP. II. and III. He teacheth that Justification is not by the works of the Law for that all had sinned both Jews and Gentiles And this that all had sinned he shews as to the Gentiles Chap. 1. from verse 19. to the end of that Chapter And as to the Jews he sheweth it Chap. 2. and 3. from the first verse of the second Chapter to the one and twentieth of the third And by the way he sheweth also that a Jew is not justified neither as he is a Jew according to the flesh neither as he hath the Law and the knowledge thereof neither as he is circumcised and having shewed both of the Jewes and of the Gentiles that they have all of them sinned he concludes that therefore by the deeds of the Law no flesh shall be justified in the sight of God Chap. 3. ver 20. Then verse 21. He shews That Justification is by the Faith of Jesus Christ unto all and upon all them that believe CHAP. IV. Having shewed that none are justified by the works of the Law but by Faith in the fourth Chapter he proves and makes that good which he had said concerning Justification by the example of Abraham and shewes that Abraham who was not unworthily in high esteem among the Jewes was not justified by the Workes of the Law but by Faith CHAP. V. Having thus done in the fifth Chapter he sheweth the blessedness of those which are justified by faith through Christ And at the 12. verse thereof he shews how that original sin entred into the world through Adam and death by sin declaring thereby what Miserie 's both of Sin and Punishment accrued to us by that first man that he might take occasion from thence to magnifie the benefit which we have by Christ by the gratious pardon not onely of that original sin but also of all our actual sins c. So that when sin abounded Grace as he speaks Chap. 5. verse 20. did much more abound CHAP. VI. But now least any one which had been justified by
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
that even then there were a Remnant of Jewes whom God had justified verses 2 3 4 5 6. But yet he saith that the Jews for the greatest part of them which sought for Justification by works obteined it not but those few which believed atteined to it and the rest were blinded and fell verses 7 8 9 10. and that into their place the Gentiles were received verse 11. But yet he saith that they fell not so as that they should not rise again but might recover their fall and this he proveth by the calling of the Gentiles which were called and received that they might provoke the Jews to jealousie and make them to strive to hold or regain the love of God which they had lost or well nigh lost verses 11 12. He proves it also by the end of his own preaching which was that if by any means he could he might save some of them verses 13 14 15. He proves it also by that that they were the branches of an holy root that is that they were the children of Abraham which was holy and therefore of the Church or People of God which was holy verse 16. But yet because some of the branches of that tree were broken off and cast out of the number of Gods people or Church and the Gentiles were grafted in in their room he admonisheth the Gentiles not to boast against the Jewes but rather to fear For as the Jewes were cut off by reason of their unbelief and as they were grafted into their room and stood because of their Faith So might they be cut off again if they fell back into unbelief and the Jewes be grafted in again if they would believe verses 17 18 19 20 21 22 23 24. Then verses 25 26 27. he returns to prove that God had not utterly cast off his people because he intends to send them a Deliverer by whom they shall be saved from their sins when the fullness of the Gentiles is come in And because they were a People whom God had elected to be a peculiar people to himself and such as that he would not utterly leave destitute without the means of Salvation though many of them fell from the Society of that people by unbelief and that for their Fathers sake verse 28 29. and because though God had concluded them for the greatest part in unbelief yet he did it for this end that he might have mercy upon them verses 30 31 32. Which dispensations he saith were done in wisedome by God though his Counsel and Wisedome is unsearchable therein verse 33. Thus having finished the Doctrinal part of this his Epistle he comes artificially in the twelfth Chapter to the second part thereof to wit the moral part which he continues from thence to the End of his Epistle Saint Peter in his second Epistle Chap. 3. ver 15 16. Saith that in the Epistle which Paul wrote to the Jews as also in all other his Epistles there are some things hard to be understood which they which are unlearned and unstable wrest as they do all other Scriptures unto their own destruction Whether this Epistle of Saint Paul be the peculiar Epistle which Saint Peter meant by that which Saint Paul wrote to the Jewes as some would have it Or whether the Epistle to the Hebrews as others or no. Sure it is that in this Epistle of his to the Romans there be some things hard to be understood and there be things which they which are unlearned and unstable have wrested to their own destruction For because that Saint Paul declares in this his Epistle that Justification is not by the workes of the Law but by Faith and so by Grace to omit many other errors falsely collected out of other passages of this his Epistle not well understood some have contented themselves with the empty name of Faith as though that were enough not only to Justifie them but to save them and have altogether neglected good workes and even fought against them For that there were those even in the Apostles time which taught that a barren Faith which produceth not works was sufficient to salvation We may learn both from Saint James and from Saint Jude in their Epistles and Saint Augustine sheweth as much in his book De Vnico Baptismo contra Petilianum Cap. 10. Tom. 7 page 85. col 2. A. This was Simon Magus's doctrine or wicked heresie rather and the doctrine and heresie of his Disciples called from him Simoniani as also of the Menandrians Basilidians Gnosticks Manichees Aetians and Eunomians All or some of which did willingly embrace all manner of sin and turpitude as the fruit of the grace of God by which we are saved Such Hereticks did the ages following bring forth and to Skip to later times such were and are they which are called Antinomians whose Tenets concerning good works and faith among other are these That the Law is not given to Christians That the ten Commandments ought not to be taught in Churches That it is sufficient for a wicked man to believe and not to doubt of his Salvation That neither good works profit to Salvation neither ill workes do no hurt That to say that the Law is a rule of life is blasphemy in Divinity c. Then which nothing can be more destructive of a man's Salvation and these their Heresies they drew from the misunderstanding of Saint Pauls words in this his Epistle But because in this Epistle of Saint Paul's there are many things which are hard to be understood for the better understanding of this Epistle it will be expedient to know First What is the main Scope of the doctrinal part at least of this Epistle of Saint Paul Secondly How one thing hangs or depends upon another Thirdly How the Scriptures which he alledgeth so often make for the proofs for which he alledgeth them Fourthly How he useth many words which he useth and in what sense For the first of these that short Epitome which I have given of the eleven first Chapters may suffice As for the second know first that it is the manner of the Apostle as in other of his Epistles so especially in this to prevent objections which may arise out of that which he said either immediately or a little before which objections because he doth not express but pass them over in silence and onely give the answer in express terms makes the greater Hiatus and seeming independence of one sentence upon another to be in his writings which would not have been if he had expressed the objections as well as he doth the answers And the variety of mens conjectures what the objection in every place from whence it ariseth is I conceive to be one great cause that men so much differ in their judgements concerning the interpretation of divers places of this Epistle But the objections which the Apostle prevents or answers are not made alwaies in the person of one sort of men but sometimes in the person
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
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
the Law for they through the Types of the Law which were Temporal pierced to the Substance of those Types which was Eternal they were of those which looked for redemption in Israel and which died in faith not having received the promises but having seen them a far off and were perswaded of them and embraced them so that they were spiritual and yet not by virtue of the Law though they lived under it but of Faith and of the Grace of God in Christ Jesus and I may well exempt these and such as these were out of the number of those Jews which our Apostle here personates But yet I said that our Apostle doth personate or speak here in the person of the greatest part of the Jews For for the greatest part of the Jews they were carnal and sold under sin for the Jews were for the greatest part of them such as I spoke of before And therefore such as might be worse under the Law than without the Law being under both the obligation and imperfection of the Law and looking not to nor beholding things eternal but minding altogether earthly things by reason of which they were adicted to the profits and pleasures of this life Yet among these there were some better than others though the best of them were carnal sold under sin And the best of them doth the Apostle personate more peculiarly at the fourteenth verse of this Chapter even to the end thereof Whilest therefore he personates the best of these he sayes verse 14. But I am carnal sold under sin whereas he sayes that he was carnal because he was easily and most frequently carried by his carnal lusts and affections to any carnal or sinful object whatsoever to which they should allure him so he saith that he was sold under sin â—y reason of those particular sins especially which he was accustomed to and of which he had contracted habits For such a one as is accustomed to any sin and is habituated in it is said in the Scripture phrase to be sold under that sin For he who by long custom hath contracted an habit of any sin can scarce or not scarce abstein from that sin when he hath an opportunity to commit it and is tempted by it That the Jews which were under the imperfection of the Law should contract all of them habits of sins some of this kind some of that according to their several tempers and dispositions will not seem a wonder if we consider that a Child and Son of Adam untill he comes unto the use of his reason is altogether led by his sensitive appetite and affections and when he comes to the use of his reason his reason is but weak in him at the first so that before he can come to the strength of it his sensitive appetite and affections are grown so unruly as that it is hard if not too hard for his reason to get any mastery of them And again if we consider that the people of the Jews among whom and by whom their young ones were to have their education were a stubborn rebellious untoward and stiff-necked people Whilest he personates the same men he sayes verse 15. What I do I aâ—low not for what I would that do I not which words sound generally as though he did never do any one thing which he would do nor ever omit any one thing which he would not do But yet such general speches are often to be understood with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. with this restriction viz. For a great part or for the most part And so do I conceive that they are to be interpreted here For whereas it is said of Abijah the Son of Jeroboam that there was some good thing found in him towards the God of Israel in the house of Jeroboam 1 Kings 14.13 Why may not the like or more be said of these Jews whom Saint Paul here personates which were better than Abijah and are supposed to have atteined to the highest degree of goodness which any ever attained to which were under the imperfection of the Law It is true that they are said to be carnal because they are supposed to have been adicted or to have been propense to follow whatsoever their carnal appetite and affections moved them to but notwithstanding this adiction or propension they might sometimes abstein from evil and at some time or other do that which is good though for the most part they neither did that which is good nor absteined from that which is evil They are said also to be sold under sin but that is as I said by reason of the habits of sins which they had contracted by long use and custome by reason of which they could not forbear to commit those sins when they had opportunity to commit them or were allured to them But it is improbable yea impossible that one man should have the habits of all manner of sins being that one sin is often opposite and contrary to the other Again the opportunity of every habitual sin doth not offer it self at all times therefore notwithstanding that a man is sold under sin he may nevertheless abstein sometimes from evil and sometimes do that which is good at least Secundum substantiam operis And notwithstanding that that he doth sometimes abstein from that which is evil and sometimes do that which is good he may be carnal and sold under sin Verse 18. He sayes in the person of the Jews aforesaid that in me i. e. in my flesh dwelleth no good thing i. e. I know that in me that is in my flesh under which his Will is comprehended dwelleth no good thing by any habit thereof which is therein Note that he saith not I know that in me that is in my flesh there is no good thing but he saith I know that in me that is in my flesh there dwelleth no good thing For there might be some good in him as there was in Abijah the Son of Jeroboam 1 Kings 14.13 And yet no good dwell in him that is no good habit of good or virtue be in him As sin is said to dwell in a man by reason of those habits which custome in sin produceth in him so may such good as is here spoken of be said to dwell in the man in whom it is found by reason of those habits which custome therein produceth in him And where either sin or virtue dwelleth by reason of such habits there they may also be said to rule respectively that is virtue where virtue or goodness dwelleth and sin where sin dwelleth He proves by those words I know that in me that is in my flesh dwelleth no good thing that sin dwelleth in him For if there be no habit at all of virtue in him there is nothing to hinder but that it is credible that sin dwelt in him He saith verse 21. that when he would do good evil is present with him by which he
it is revealed I say a Righteousnesse or Justification which is of faith for that you may know that I speak not of any new thing or that I vent a figment of mine own brain it is written Habakkuk 2.4 That the just shall be justified by their faith 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness 18 A man shall not be justified by his works as they teach who are the greatest opposers of righteousnesse or justification by faith for the wrath of God is revealed from heaven both by his word and by the plagues which we see poured down upon sinners against the ungodlinesse and against the unrighteousnesse of all men whether they be Jewes or Gentiles because they hold the known truth which they have both of godlinesse and righteousnesse in ungodlinesse and in unrighteousnesse as in a Prison so that the known truth which they have thereof can no more shew it self nor no more go forth into good or virtuous deeds or actions than a Prisoner can shew himself or go forth which is shut up or imprisoned in a close Prison or Dungeon 19. Because that which may be known of God is manifest in them For God hath shewed it unto them 19. But some man may here object and say That surely the Gentiles do not hold the known truth of godliness and righteousness in ungodliness and unrighteousness for being that they never had the Law given to them as the Jews had they cannot have the true knowledge of godliness and righteousness as the Jews have But to this I answer That the Gentiles though they had not the Law given to them as the Jews had to whom it was given fairly written in Tables of Stone yet they have the true knowledge both of godliness and of righteousness For to speak of Righteousness first which concerns our duty towards our Neighbour the Gentiles have the true knowledge of this because that which God hath appointed by his Law to be done by one neighbour to another is manifest to them for God hath shewed it unto them by that light of Nature which he hath set up in their hearts 20. For the invisible things of him from the creation of the World are clearly seen being understood by the things that are made even his eternal power and God-head so that they are without excuse 20. And as for Godlinesse which concerns our duty towards God They have the true knowledge of this also for those things of God which cannot be seen by our bodily eyes nor perceived by our outward senses to wit his eternal power and God-head by which understand his Providence and Goodness to his Creatures too have been ever since the world was made and are clearly known being understood by the things which are created so that the Gentiles are without excuse 21. Because that when they knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkned 21. Because that when they knew God to be a powerfull God and a good God ruling by his Providence and providing for his Creatures all things which were necessary and convenient for them they glorified him not neither were thankful to him for his benefits but became vain in their imaginations and had their foolish heart darkned and over-spread with mists of errour 22. Professing themselves to be wise they became fools 22. And though they professed themselves to be wise yet they became fools 23. And changed the Glory of the uncorruptible God into an Image made like to corruptible man and to birds and four-footed beasts and creeping things 23. For they changed the glorious and incorruptible God whom they should have adored for an Image made like to corruptible man and for birds as the Ibis and for four-footed beasts as Crocodiles Wolves Lions Dogs Cats c. And for creeping things as Serpents Fishes c. And for their Images giving Divine Worship to them 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves 24. Wherefore God did in the way of retaliation to them give them up to uncleanness through the lusts of their own hearts which he restrained not to dishonour their own bodies between themselves 25. Who changed the truth of God into a lie and worshipped and served the Creature more than the Creator who is blessed for ever Amen 25. Because they changed the true God for that which was not God and worshipped and served the creature passing by the Creator so dishonouring him who is blessed for ever though they thus neglect and passe him by And ever may he be blessed Amen 26. For this cause God gave them up unto vile affections for even their women did change their naturall use into that with is against nature 26. For this cause I say God gave them up to vile affections and base lusts to be slaves to them and to obey them and to do whatsoever they tempted them or moved them to For even their women did change the natural use of their bodies into that which is against nature carrying themselves as men in those acts which should tend to Generation 27. And likewise also the men leaving the natural use of the woman burned in their lust one toward another men with men working that which is unseemly and receiving in themselves that recompence of their error which was meet 27. And likewise also the men leaving the natural use of the woman which is such as husbands have of their wives became Buggerers Ganimedes and Catamites c. and burned in their lust one towards another men with men working that which is most filthy and more than beastly and receiving by hemselves themselves being the Authors and Actors of their own shame and punishment that recompence of their wickednesse and of their dishonour which they did to God which was meet and answerable in a general way to their sin 28. And even as they did not like to retain God in their knowledg God gave them over to a Reprobate mind to do those things which are not convenient 28. And even as they did not approbate or like to retain God in their knowledge by worshipping him whose worship would have been as a Remembrancer to them of him so he gave them over to a reprobate or base mind a mind so perversly judging of virtue and vice as that it called evill good and good evill light darknesse and darknesse light bitter sweet and sweet bitter that they might do those things which are most foul and worthy even of eternal death 29. Being filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse full of envy murther debate deceit malignity whisperers 29. So that they were filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse and were full of envy murther debate deceit malignity and became
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
because God is the Author of it and because we are thereby justified before God Revealed The Righteousness of God is not only revealed or manifested in the Gospel but it is exhibited also and wrought by the Gospel so that by these words For therein is the Righteousness of God revealed We must understand effectuall Revelation and that justification is not onely manifested in the Gospel but also that it is exhibited and wrought thereby by an Hebrew Syllepsis For the Hebrewes do oftentimes with the Antecedent Sylleptically understand the consequent also Note that the Apostle doth go about here to prove that which he said before in the 16. verse To wit That the Gospel is the power of God to Salvation to every one that believeth But he proveth it by parts For whereas Salvation compleat consisteth of two parts justification and glorification He proves it of justification here in this verse and of glorification Chap. 5. Where he saith that being justified by Faith we rejoyce in the hope of the glory of God which hope maketh not ashamed c. From Faith Repeat those words the Righteousness of God here q. d. I say the Righteousness of God which is not from or by works but from or by Faith Or refer these words from Faith To those the Righteousness of God that the Sentence may run thus therein the Righteousness of God which is from Faith is revealed The words in the Originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth here the instrumental cause as some call it Or the Condition required in him that would be justified As others which they so call because Faith is a condition required on our part in that new Covenant which it pleased God to make with us for justification Now that we may understand what that Faith is which is here required and mentioned as a cause or condition of our Justification I say that the faith here required is an explicite and firm assent to the Gospel of God or at least to so much thereof as containeth the New Covenant and all the Essential Parts thereof which it pleased God through Christ to make with man in his Misery for his Salvation and to reveale in the Gospel an assent so firm so strong and arising so high as that it doth immediately and infallibly set the Believer on work as he hath opportunity to do those things which God requireth on mans part to be done in that Covenant He that hath such a faith cannot but trust in God nor can he be without repentance Whosoever hath such a faith as this and thus believeth I doubt not from this and other the like places but that he hath a justifying Faith and that by reason of this his Faith God will deal with him as with a Just and Righteous Man and as though he had never transgressed the Law of God But I dare not call that a Justifying Faith which cometh not up to this There be many which read Histories and give credit to the Histories which they read yet they only read them because they are delighted with them and with the various passages and accidents therein contained without any regard of imitating them or putting what they read in practice If any one should so read or hear the Gospel he may be said so have an Historical Faith but a Justifying Faith he hath not For good works can no more be separated from a true justifying faith than light can from the Sun or heat can from the fire For faith without works is dead James 2.20 And was not Abraham our Father justified by works saith Saint James James 2.20 That is was not Abraham our Father justified by faith such a faith as produceth works For Saint James puts works there by a Metonymie of the effect for a faith which produceth works Object But you will say There is a great deal of strength required to such a faith as this but God accepteth even of a weak faith Answ To this I answer That faith may be considered two manner of wayes First in Genere Entis Secondly in Genere Morum as I may so speak In Genere Entis that is a true faith which assenteth to the word of God as to that which is Truth In Genere Morum that and that onely is a true faith which so assenteth to the word of God as that it setteth the believer infallibly on good works as he hath strength and opportunity to do them The former faith God accepteth not of be it what it will be and as strong as may be while it is only faith in Genere Entis But as for the latter that faith which is true faith in Genere Morum God accepteth of though it be never so weak being sincere From faith to faith i. e. From a faith which ought not to stand at a stay but to go on from a lesser to a greater faith So some which referr the words to faith to the words immediately going before them viz. from faith But I think the words To faith may be better referred to the word revealed than to the words immediately going before them As if he should say Therein is the Righteousness of God revealed a Righteousness which is of faith And it is revealed for this end that men may believe or yield their faith to that which is revealed The last words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I conceive to be the same for sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. which is there rendered for Obedience to the faith And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 16. vers 26. which is there rendered for the Obedience of faith In both which places the end is set down why the Mistery of the Gospel is revealed which is that it might be believed and received by faith And as there so here the end may be set down why the Righteousness of God is revealed in the Gospel which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith That is for this end that it may gain faith and be believed of the Sons of Men. Note therefore that the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here may be rendred For and be a sign of the Final cause as it is verse 5. of this Chapter and Chap. 16. v. 26. Now if Justification by faith be revealed for faith That is That men may believe Then ought the Apostle to preach the Gospel wherein this Justification is revealed For how shall they believe except they hear and how shall they hear without a Preacher chap. 10.14 By this therefore may the Apostle also intimate that he is a debter and ready to preach the Gospel to the Romans also Justification by faith was the great Controversie at this time between Paul and the Jews and this is that which is the main drift of this Epistle to shew that justification is by Faith and this he now falleth upon as his chief businesse though he seemeth to speak of it
only occasionally For the Apostle is wont by occasion of other matters which he affirmeth and would prove to slip as it were to his main purpose so he doth Gal. 2.16 And in other places as well as here As it is written To wit Habakkuk 2.4 The Just shall live by Faith i. e. The Just-man shall be justified not by his works though he be called just but by Faith Or thus he that shall be justified shall be justified by Faith The Apostle proveth here by the Testimony of the Prophet Habakkuk that the Righteousnesse of God is by Faith But note that these words as they lie in the Prophet as many words and passages in the old Testament do carry a twofold sence with them A Literal and a mysticall In their literal sence they relate to the Jewes which were in Captivitie to the Babilonians In their mystical sence they relate to men as they are under sin and guilty of the punishments due to sin to wit death c. And therefore have these words this double relation because the things thereby signified are One the Type of the Other the former of the latter The Captivity of the Jews under the Babylonians of the Captivity of Man under Sin and Death and him which hath the power of death the Devil For it is very well known that the Captivity of the Jews under the Babilonians was a Type of the Captivity of Man under Sin and Death and him which hath the power of Death the Devil And that the messages and good news which God sent by his Prophets of the delivery of the Jewes out of the Babylonian Captivity was a Type of the Gospel and good newes of Mans salvation out of his spirituall captivity which was preached by Christ and his Apostles and that Cyrus whom God had used as an Instrument to deliver the Jews from the Babylonians was a Type of Christ by whom Man is delivered from Sin and Death and the Devil And when one of these is prophesied of in the Letter the other is prophesied of in the Mysterie Yea and while things of this nature are thus prophesied of the Holy Ghost doth oftentimes so order and guide the Penman of his Prophesies that some passages will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word agree aswell to the one as to the other aswel to the Type as to the Antitype of which this parcell of Scripture written by the Prophet Habakkuk is one According to the literal sence therefore these words as they lie in the Prophet Habakkuk may be thus expounded They which are just among the Babilonian Captives though they are under them from whom they may fear death through hard usage yea to be put to death by reason of their power being Conquerors yet if they believe the message and good newes of their deliverance by Cyrus out of their captivity which I shall send them by my Prophets They shall be delivered from their Captivity and shall not die under the hands of the Babylonians but live and live a joyfull life According to the Mystical sence which is the sence in which our Apostle takes the words here we may interpret these words thus The Just which believe the Gospel shall be justified from their sins by their Faith The Just According to the frequent use of Holy Scripture he is called a just or Righteous Man who is a man of a good and honest mind and desireth to walk uprightly though he slips yea falls often such a man as this is is ready to receive the message of God whensoever it pleaseth God to send it and doth verily believe it when it is sent Again if we look into the place of Habakkuk beforementioned to wit Habakkuk 2.4 we shall find that our just Man there is opposed to him whose soul is lifted up that is to a proud man and so may be taken for the humble minded man such an one as trusteth not in himself nor boasteth of his own worth And who is more likely to be a Believer than He for Pride is the greatest keeper out of Faith as can be For how can ye believe which seek honour one of another saith our Saviour to the Jewes John 5.24 But besides this the Just may be taken for him which it justified and so may it be taken here when we expound the words in the mystical sence q. d. He that shall be justi ed shall be justified by his Faith Shall live This is as if he should say in our Saviours words He shall not come into condemnation but is passed from death to life John 5.24 That is he shall be justified that is he shall be absolved of his sins he shall not be condemned for them though he hath deserved death by them A man that is arraigned and tried for his life upon some Criminal or Capital matter If he be condemned he is put to death but if he be justified or absolved he liveth To live therefore may be put here Per Metonymiam Consequentis for to be justified That which Saint Paul drives at and for which he produceth the Testimony of the Prophet Habakkuk is as I said to prove that righteousness is of faith or which is the same that he that believeth is accepted of God and freed from sin and death which is the penalty of sin not for his works sake but for his faith And to expresse this freedom the Scripture calls it sometimes by the name of Salvation and Redemption which are words borrowed from Captives which are saved or redeemed whereas by their condition they were as men appointed unto death Sometimes again and that is the tearm most frequently used in this Epistle by the name of Justification which is a name or word borrowed from men as I said immediately before accused of some Capital matter in a Court of Justice where the Person accused is acquitted or absolved of the crimes laid against him and so justified by the Judge and freed from the Censure of the Law viz. Death The words of the Prophet Habakkuk as they are here alledged by our Apostle may in their Mystical sence be interpreted either in allusion to the Salvation or Redemption of Captives or in allusion to the Acquitting Absolving or Justification of a man accused in a Court of Justice of some Capital crime And after which of these ways the Reader will interpret them I leave to his choice for the issue of both is Life By faith i. e By reason of his faith or if he believe the Gospel For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men The Apostle prevented an objection here For whereas he said that the Righteousness of God is revealed in the Gospel from faith And again it is written The just shall live by faith signifying thereby that the way of obtaining Justification is by faith A man may object and say But why Paul dost thou say that the way of obtaining justification is by faith
because of these things as that they make the guilty of the deeper condemnation Behold then thou art called a Jew a Jew by Birth and a Jew by Profession and delightest in the Law and boastest of God that he is thy God 18. And knowest his will and approvest the things that are more excellent being instructed out of the Law 18. And knowest thou saist his will and by thy industry hast found out most excellent Divine documents and approvest of them as of Gold which is pure and precious being instructed from a Child out of the Law 19. And art confident that thou thy self art a guid of the blind a light of them which are in darkness 19. And thou boastest that thou thy self art a guide to them that are blind as concerning knowledge and art able to direct them in the right way and that thou art as a light to them which are in the darkness of ignorance 20. An instructer of the foolish a teacher of babes which hast the form of knowledge and of the truth in the Law 20. And that thou by thy Wisdom art an Instructer of such as are foolish and a teacher of those which are but babes for knowledge in respect of thee For thou hast thou saist a Model or Series or Idea of those truths which are in the Law orderly imprinted in thy minde whereby thou perfectly knowest them thy self and canst more speedily and easily teach them others 21. Thou therefore which teachest another teachest thou not thy self thou that preachest a man should not steal doest thou steal 21. Thou therefore which teachest another to know teachest thou not thy self to do Thou that preachest a man should not steal doest thou steal 22. Thou that sayest a man should not commit adultery doest thou commit adultery Thou that abhorrest Idols doest thou commit sacriledge 22. Thou that sayest a man should not commit adultery doest thou commit adultery Thou that abhorrest Idols because they rob God of his honour doest thou commit sacriledge which is a robbing of God too 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God 23. Thou that makest thy boast of the Law that thou art perfectly skilled in it and that thou delightest in it as being the Law of God doest thou break the Law and so dishonour God which gave it 24 For the name of God is blasphemed among the Gentiles through you as it is written 24. For the name of God is blasphemed among the Gentiles through you Jews by your sins as it is written and as it was foretold by Isaiah Isa 52.5 that so it would be 25. For circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision is made uncircumcision 25. But thou wilt say That thou art circumcised and that by the benefit of circumcision so infallible a sign it is of Gods favour thou shalt escape the judgment of God and be freed from all the mischief of sin and be received into Gods favour But be not mistaken for circumcision indeed will profit thee in this kind if thou keep the Law punctually and exactly But if thou be a breaker of the Law in any part thereof thy circumcision is become as uncircumcision and thou wilt have no more benefit thereby than if thou hadst never been circumcised 26. Therefore if the uncircumcision keep the righteousness of the Law shall not his uncircumcision be counted for circumcision 26. Wherefore beeing it is so if the uncircumcised Gentile doth perform that righteousness and do those things which the Law commandeth shall not his uncircumcision be counted as good as circumcision and shall not he be justified as well as if he had been circumcised 27. And shall not uncircumcision which is by nature if it fulfill the Law Judge thee who by the letter and circumcision doest transgress the Law 27. And shall not the Gentile which is uncircumcised as having no right to circumcision by his birth or by his stock as thou hast if he fulfill the Law condemn thee by his example who having both the Law and circumcision doest transgress the Law 28. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh 28. But thou wilt say But for all this I am a Jew and I am sure that a Jew is a favorite of God and one whom God will free from wrath to come because he is a Son of Abraham And I am circumcised and I am sure that circumcision will free us from damnation But be not mistaken for he is not such a Jew whom God makes his favorite and whom he will free from the wrath to come who is only a Jew outwardly that is who is only a Jew by his carnal discent from Abraham and by his Genealogy from him derived Neither is that the circumcision which will free a man from damnation and which God respecteth which is outward in the flesh of the privy members whereby the foreskin thereof is cut off 29. But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God 29. But he is the Jew which God makes his favorite and which he will free from the wrath to come who is a Jew inwardly by reason of the faith which he hath in his heart whereby he imitates Abraham and is a Child of Abraham as Abraham is the Father of the Faithful And that is the circumcision which will free us from damnation and which God respecteth which is the circumcision of the heart whereby infidelity and unbelief are cut off The circumcision which is taught and performed by the Gospel not that circumcision which is commanded in the Law The circumcision whose praise is not of men who see only outward things and things obvious to the bodily eyes But of God who seeth and searcheth the Heart and the Reins where this circumcision is seated CHAP. II. Verse 1. Therefore thou art inexcusable O Man c. Note that whereas the Apostle did in the eighteenth verse of the first Chapter say That the wrath of God was revealed from heaven against all ungodliness and unrighteousness of men who held the truth in unrighteousness thereby shewing that all men had sinned and whereas he intended to make that his saying good by a Partition that is by shewing it to be true both of Jew and Gentile and shewed it of the Gentile from the nineteenth verse to the end of that Chapter he begins here to shew it to be true of the Jew also and though this is a main drift of his yet he slides to it as it were to a matter only by the bie as his manner is Therefore thou art inexcusable O Man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self c. These words depend as I intimated upon the eighteenth verse
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
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
justification before God better than the Gentiles because of this No in no wise for we have before accused and charged and that justly too both Jews and Gentiles I speak of such as are out of Christ that they are all under the guilt of sin and so subject to damnation 10. As it is written There is none righteous no not one 10. For that all are under the guilt of sin and so subject to damnation Jews as well as Gentiles I shall besides what I have already said to this prove even out of the Scriptures of the Old Testament For it is written Psalm 14. vers 1 2 3. There is none righteous no not one 11. There is none that understandeth there is none that seeketh after God 11 There is none that understandeth what the will of the Lord is that he may yield obedience thereunto There is none that seeketh after God that he might be instructed by him and do as he would have him 12. They are all gone out of the way they are together become unprofitable there is none that doeth good no not one 12. They are all gone out of the way of Gods commandments which they should walk in they are altogether become unprofitable and not fit for any holy service There is none that doth good no not one 13. Their throat is an open sepulchre with their tongues they have used deceit the poison of Asps is under their lips 13. And Psal 5.9 Their throat is as an open sepulchre out of which not onely soul and filthy words do proceed as filthy and noisome smels proceed out of an open sepulchre wherein dead carkasses have been buried But also as an open Sepulchre is laid open to receive a dead body that it may consume it and bring it to dust So are their throats opened to utter words whereby they may destroy them whom they speak against With their tongues they have used deceit while they speak fair but think foul and would entrap men and bring them into danger and ruine by their flattering speeches Their words are as hurtful as is the poyson of an Aspe to the body that is tainted therewith So that there is as it were the poyson of Asps under their lips poysoning and invenoming their words that they may even kill them of whom or to whom they speak 14. Whose mouth is full of cursing and bitterness 14. And Psal 10.7 Their mouth is full of cursing and bitterness 15. Their feet are swift to shed blood 15. And Isa 59.7 8. They are ready to run upon all occasions to shed innocent blood 16. Destruction and misery are in their ways 16. Which way soever they go they destroy and work misery as a destroying plague 17. And the way of peace have they not known 17. They are Strangers to the way of peace neither can they live peaceably with other men 18. There is no fear of God before their eyes 18. And Psal 36.1 though the fear of God be the only curbe to keep in and refrain us from evil yet there is no fear of God before their eyes 19. Now we know that what things soever the law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God 19. But thou wilt object O thou Jew against these testimonies of Scripture and say that these testimonies appertain not unto thee they concern only the wicked Gentiles But thou art under the Law O thou Jew in that thou art a disciple of whatsoever is delivered in the Old Testament for by the Law here I mean whatsoever doctrine or writing is contained in the Old Testament and we know that whatsoever the law saith it saith to them who are under the Law and therefore these testimonies concern thee So that every mouth is stopped No man whatsoever can glory in his righteousness before God yea which is yet less no man can excuse himself from unrighteousness So that all the men in the world having nothing to say for themselves are become apparently guilty of condemnation before God the Judge of all 20. Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin 20. Therefore by what I have said from the beginning of this Epistle hitherto it appeareth that no man is justified in the sight of God by the deeds which he hath done of the law and yet let no man say that the law is needless for by the law is the knowledge of sin and by that we may know what we should do though we do it not 21. But now the righteousness of God without the law is manifâ—sted being witnessed by the law and the prophets 21. But thou wilt say if by the deeds of the law no flesh shall be justified in the sight of God then is the condition of man most miserable for how can any one be saved Now therefore to raise all drooping Spirits the righteousness or justification of God that is the righteousness or justification of which God is the Author and which will justifie them even before God which attain to it a righteousness or justification attainable without the works of the Moral law is manifested by the Gospel and to vindicate it from all novelty or phansy of man as the Author of it it is witnessed by the Law and the Prophets 22. Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference 22. Even the righteousness of God who is the Author and Approver thereof which righteousness cometh by the Faith of Jesus Christ that is by the faith of the Gospel of Jesus Christ unto all and onely to all them that believe the Gospel For in the matter of righteousness or justification there is no differenre in the way or means of attaining to it 23. For all have sinned and come short of the glory of God 23. For all have sinned and come short of the praise of that is of being praised of him for doing their duty or for keeping the law and doing the works thereof as exactly as the law requireth 24. Being justified freely by his grace through the Redemption that is in Jesus Christ 24. So that as many as are justified are justified freely by his grace and favour through that righteousness or justification that Christ Jesus hath merited for us 25. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God 25. Whom God hath given setforth proclaimed by his Ministers to be the Appeasour of his wrath and displeasure and to be enjoyed and made ours as such by the faith which we repose in his death and for this end hath he given him and set him forth to be the Appeasour of his wrath and displeasure that he might
declare his righteousness that is that he might declare his fidelity and his mercy by the remission of those sins which were committed before the Gospel was proclaimed and which went unpunished at that time and went unpunished not for any other reason than because God would forbear to punish them 26. To declare I say at this time his righteousness that he might be just and the justifier of him which helieveth in Jesus 26. Thus he might declare I say at this time the time of the Gospel his righteousness that is his faithfulness and his mercy his faithfulness that he may appear to all to be just and faithfull in performing his promise of remission of sins to the Jews if they do believe And his mercy that he may appear to all to be the justifier of him which believeth in Jesus though he made no such promise to him as he did to the Jew that is that he may appear to be the justifier of the believing Gentile who may thank God for this his mercy 27. Where is boasting then It is excluded By what law of works Nay but by the law of faith 27. Where is boasting then O thou Jew which so much boastest of thy justification It is excluded by what law or by what doctrine or lesson is it excluded Is it excluded by that Law or Doctrine or Lesson which teacheth that a man may be yea is justified by the works of the law Nay for if a man could be justified by the works of the law he had whereof to glory even before God But it is excluded by the law doctrine or lesson which teacheth that a man is justified by faith for he that is justified by faith hath nothing to boast or to glory of 28. Therefore we conclude that a man is justified by faith without the deeds of the law 28. Therefore we conclude out of what we have said from the beginning hitherto that a Man is justified by faith and not by the deeds of the law 29. Is he the God of the Jews only is he not also of the Gentiles yes of the Gentiles also 29. Now after this our discourse let me ask thee O Jew which wilt not suffer the Gentile to have a part with thee in the favour of God Is God the God of the Jews onely is he not the God of the Gentiles also Yes he is the God not of the Jews only but of the Gentiles also 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith 30. Seeing that God is one and the same to both for that he justifieth them both by one and the same means the circumcised Jew by faith and the uncircumcised Gentile by faith likewise 31. Do we then make void the law through faith God forbid yea we establish the law 31. Do we now make the law void and of none effect by that which we have said of Faith God forbid yea we establish the Law and confirm it in its right use for though we deny the law to be the means or cause of our justification yet we allow it to be the director of our lives and manners even after our justification and we teach that by faith we have that strength to performe the precepts of the law which the law it self could not give CHAP. III. Ver. 1. What advantage then hath the Jew or what profit is there of circumcision i. e. What priviledge then hath the Jew by birth above the Gentile or what profit hath he by being circumcised in the foreskin of his flesh The Apostle taught in the former Chapter that a Jew which was only a Jew outwardly could not by being a Jew escape the wrath and judgement of God neither had he the imediate benefit of Justification by being outwardly circumcised whereupon it might be asked what advantage then hath the Jew which is a Jew by birth or what profit is there of outward circumcision which question the Apostle here moveth the better to clear what he had said of the Jew and of circumcision and that he might make way to some other doctrines which he would teach Ver. 2. Much every way Note that these words every way are so to be taken as that they have no other efficacy than to make a strong asseveration or affirmation as if he should say very much Chiefly because unto them were committed the Oracles of God i. e. Chiefly because the Oracles of God were committed to them which were Jews by birth and which were circumciâ—ed By the Oracles of God understand the Word of God written in the Books of the Old Testament but especially the promises therein contained of the Mâ—ssias and of justification and other benefits and blessings which occur by him in which the Jews excelled the Gentiles Of other Priviledges than these that the Jews had we read Rom. 9. v. 4 5. but this the Apostle makes the chiefest These Oracles are said to have been committed to the Jews not as a pledge or thing in trust to the use and benefit only of others but as their own proper goods and as a Treasure to serve them and enrich them So that whatsoever was therein contained appertained to the Jews Promises and all Ver. 3. For what if some did not believe shall their unbelief c Between this and the foregoing verse we must understand an Objection made by a Gentile which had newly received the Gospel of Christ to this effect q. d. Yea but the circumcised Jews have no such Prerogative now For though God committed unto them his Oracles and made the promises which are therein contained of the Messias and of the Redemption which should be by him to them yet now they have deprived themselves of that Prerogative and they have deprived themselves of the benefit which they might have had by those promises because they have not believed them And God because of their unbelief hath utterly cast off all the Jews To this the Apostle here answers q. d. True it is indeed that some of the Jews have not believed but shall their unbelief make the faith of God of none effect so that he shall no longer keep the promises made unto the Fathers concerning the Jews but cast off that whole People What if some did not believe What if some of the circumcised Jews have not believed the promises of God made to them or to their Fathers concerning the Messias and the Redemption which should come by him contained in the Oracles that is in the Word of God which was committed to them c. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have rendred But what if some have not believed The Jews were very incredulous and unbelieving at all times and we finde them often taxed for this sin of unbelief as Deut. 1.32 and 9 23. 2 Kings 17.14 Psalm 78.32 Psalm 106.24 and which makes in its mystical sence greatly to this place Isa 53.1 And which is to our
am I also judged as a Sinner i. e. With what right or with what justice can I be punished as a sinner Supple whereas I advance the Glory of God by my Lie or by my Sin Why yet am I also Note that this word Also is either redundant or else so to be understood as if he should say Why yâ—t are not onâ—ly others whose sins dishonour God but I also who bring Glory to God by my Lie judged as a Sinner and still ly under judgement Ver. 8. And not rather as we be slanderously reported and as some affirm that we say let us do evill that good may come Here are these or the like words left to be understood viz. Encouraged by God to say q d. And why am not I and such as I am rather encouraged to say as we Christians be slanderously reported and as some affirme that we say Let us do evill that good may come thereof Or else leaving out those words a while which are here brought in by a Parenthesis to wit As we be slanderously reported and as some affirm that we say we may thus expound the other words q. d. And not rather do evill that good may come that is And why rather do I not evill with the praise and approbation of God that good may come thereof Where note that these words let us do evill that good may come being that they were the words which others had or were said to have often in their mouthes may be cited by Saint Paul as they spoke them or were said to speak them and they may be used by him without consideration of the Syntax of the place in which he useth them leaving that to the judgement of his Readers See what I said before ver 4. in the like matter As we be slanderously reported and as some affirm that we say Saint Paul speaks this in the person of all Christians who were calumniated by the Heathen as though they taught that it was lawful for a man to do evil if good could come thereof and as though they encouraged one another to evill with these words Let us do evill that good may come whereas the words immediately going before were spoken in the person of a wicked Heathen yet imitating a Christian as I said ver 5. These words therefore are to be read with a Parenthesis Whose damnation is just Note that this relative whose is to be referred to that pronoun or antecedent Some in those words And as some affirm as we say and the sence of the words is this q d. Who are already damned for this their thus slandering us and thus affirming that we say Let us do evil that good may come and their damnation is just Their damnation is just because they thus slandered Christians who would not have deserved damnation for saying this of Christians if Christians had taught or held any such thing Note that because the absurdity of the Objectors Argument was plain and manifest yea plain and manifest even to those that brought that slanderous report upon Christians to wit that Christians said among themselves Let us do evil that good may come as though they taught that a man might lawfully do evil if good could accrue thereby The Apostle doth not think this Argument of the Objector worth a direct answer But being contented with the rejection and detestation of that which it did conclude doth only pronounce them that brought up that slanderous report upon Christians and affirmed that they said Let us do evil that good may come thereon worthy of damnation A good Disputant as he will answer directly to those things which deserve a direct answer So he will contemn and slight those things which are manifestly absurd and not worth an Answer and so doth the Apostle here But if any one should desire a formal answer to this Argument the Answer may be this though the truth of God doth more abound to his Glory by a mans Lie yet ought not man for this end to do any kind of evil or to tell lies But if he doth so he may be justly judged of God as a Sinner for the lies which man tels and the evil which he doth are not the Genuine cause but occasions onely of illustrating and setting forth the truth and Glory of God so that if God be glorified either by the Lie or by any sin of a Sinner it is not out of the nature of his sins but by accident altogether that God came to be thereby glorified and therefore though God be glorified by them the Sinner is and may be justly judged for them Ver. 9. What then are we better than they These words are to be referred to the second verse of this Chapter as having their immediate connexion with that for that which cometh between commeth in as it were by the by by reason of Objections arising What then q. d But what shall we gather from hence or what shall we say by reason of that That the Oracles of God were committed to the circumcised Jews Are we better than they q. d shall we Jews who have been circumcised gather from hence That we are better than they that is that we are better than the uncircumcised Gentiles The betterness here spoken of is to be understood in respect of Justification before God And in this respect the circumcised Jews which had not the Faith of the Gospel though they had the Oracles of God committed to them and though they did surpasse the Gentiles in other outward Praerogatives were not better than the Gentiles for they had sinned as well as the Gentiles Saint Paul doth make himself here by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the number of those Jews whose condition was no better than the Gentiles that he might give no offence to the Jews which were his flesh For we have before proved both Jews and Gentiles that they are all under sin q. d. For we have upon good grounds and good evidence charged both Jews and Gentiles that they are all of them guilty of sin The Gentiles we charged in the first chapter the Jews in the second And if they are all guilty of sin than is not one better than another in matter of Justification untill he receives the Gospel of Ghrist by Faith that he might be thereby justified We have before proved The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Law terme And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually said of those which are Accusers who accuse or charge the Defendant with what they have to say against him Well doth Saint Paul use a Law term here in this his Treatise or Dispute of Justification when as the word Justification it self is a Law term and there is in it an allusion to the custome and practice of courts of Justice and whereas he doth appeal both Jew and Gentile at Gods Tribunal Note that the Apostle speaks here of himself in the plural number as
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
For my self I take these words as actully referred to the words going next before them to wit to these Through faith but as Potentially relating to the former words also q. d. Whom God hath set forth to be a Propitiation through his blood and to be enjoyed and made ours through faith in that his blood So that by what is expressed in the latter sentence we are to understand what is defective in the former Yea these words By his blood may relate actually both to those words Whom God hath set forth to be a propitiation to those By faith See the like chap 9. v. 12. In these words By his blood there is as we said an allusion to the Sacrifices of the Law which were but Types of Christ the substance Yet here and in other places also where there is mention of the blood of Christ by the blood of Christ is to be understood by a Synechdoche whatsoever Christ did or suffered for us from the first time of his taking our Flesh upon him Through faith in his blood Note here that Faith when it is joyned with In as here it is signifieth for the most part Trust and Confidence or Relying upon a thing And here it signifieth Trust or Confidence or Relying upon the blood of Christ And truly he that doth believe the Gospel and the Death of Christ therein recorded as he ought to do cannot but trust and confide in the death or blood of Christ and relye upon it Hence it is that such kind of phrases as these The faith of and Faith from are often confounded in Scripture and taken for one and the same thing To declare his Righteousness The word Righteousness signifieth here both the Fidelity or Truth and the Goodness or Mercy of God as will appear by the following verse where it is repeated And it is frequent for one word thus to carry with it two significations but more of this in the next verse Note that these words To declare his Righteousness depend on those Whom he hath set forth and shew the final cause or end of that That God set forth a Propitiator which was to shew that he was righteous for or by remitting of sins For the remission of sins which are past i. e. For that he remitteth the sins which are past The words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where some interpret the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propter that is For others Per By or Through According therefore to the interpretation of the first the words must run thus For the remission of sins which are past and then they are to be referred to those words Whom God hath set forth to be a Propitiation and there must be a Comma between these and the words which go immediately before them for they signifie a more special end why God did set forth Christ to be a Propitiation He did it for the remission of sins According to the Second interpretation the words must run thus Through the remission of sins which are past and then they are to be referred to the words immediately going before and shew how God was declared to be Righteous He was declared to be Righteous by the remission of sins which are past or In remitting of sins which were past For remission of sins declare God to be Righteous that is to be merciful for it is mercy in God to forgive sins whereas he might punish the sinner with eternal death and remission of sins declare God to be righteous that is True and Faithful because whereas God did say and promise That he would forgive sins by the remission of sins he did shew himself to be as good as his word For the remission of sins that are past i. e. For the remission of sins which were committed in the Time of the Law which is now past He mentioneth only those sins which were committed under the Law not because God gave a Propitiation for remission of those sins only and not for the remission of the sins committed under the Gospel But that he might shew the weakness of the Old Law of which the Jews with whom he hath to do for a great part in this his Epistle did glory And that he might declare that those Expiations or Purgations which appertained to the Law were not true Purgations and Expiations indeed but only shadows of true Purgations and Expiations For it is not possible that the blood of Bulls and Goats should take away sin Heb. 10.4 And as the Apostle doth here so doth he also Heb. 9.15 mention the redemption only of the Transgressions that were under the Old Testament saying And for this cause he is the Mediator of the New Tâ—stament that by the means of death for the redemption of the Transgressions which were under the first Testament they which are called might receive the promise of eternal Inheritance But by the remission of sins that are past and by the redemption of the transgressions which were under the first Testament we must understand in both places all other sins too And that not without reason for if the blood of Christ was able to deliver men from their sins committed before it was shed much more is it able to deliver men from their sins which have been committed since the shedding thereof Yet note that some understand The sins that are past not of the sins commiâ—ted under the Law as so but of the sins committed by a man before his conversion whether under the Law or not And they say that the Apostle mentioneth only the remission of sins committed before a mans conversion to signifie not that sins committed after conversion were unpardonable as Novatus is said by some to hold but that they which were justified had no licence given them to sin by reason of that grace For this is the manner of the Gospel to threaten woe to him that shall sin and yet to â—ffâ—r pardon and mercy upon repentance to him that hath sinned But I embrace the former exposition before this Through the forbearance of God i. e. And which God hath not punished with any dreadful punishment not by reason of that that they did not deserve dreadful punishment nor by reason of that that they were expiated and purged by other means than by the blood of Christ but through his forbearance and long-suffering And therefore did God forbeare to punish the sins of men committed under the Law according to their desert because he had determined to set forth a Propitiation for those their sins in his good time to wit the Time of the Gospel A Propitiation which should reach even to sins committed under the Law In these words therefore there is an Ellipsis and these words contain a prevention of an Objection which a Jew might make For a Jew might say That either they Jews had not committed any such sin as deserved dreadful punishment or that if they had committed such sins they were expiated and purged
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
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
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
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
the Gospel as it commands and giveth power to fulfil her commands so is it ready to pardon sin and iniquities Some when they hear me say that ye are not under the Law but under grace are ready to take from hence encouragement and liberty to sin But what if I said ye are not under the Law but under Grace shall we therefore take liberty to sin God forbid 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 16. Know ye not that to whom ye yield yourselves 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 unto the Gospel which is the doctrine of obedience to obey her and so become the Servants of the Gospel which brings to righteousness or justification 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of doctrine which was delivered to you 17. But God be thanked that though ye were sometimes the servants of sin yet ye have now obeyed the Gospel that form of doctrine which was delivered to you 18. Being then made free from sin ye became the servants of righteousness 18. Being therefore made free from sin and her service ye are become the servants of the Gospel which teacheth and commandeth righteousness 19. I speak after the manner of men because of the infirmity of your flesh for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness 19. I speak in speaking as I do of sin and of the Gospel under Metaphors taken and used amongst vulgar men as a vulgar man which is not acquainted with divine matters and that because of the weakness of your understanding being ye are not yet able to apprehend and bear the high and deep things of God Wherefore as while ye were the servants of sin ye yielded your members to sin as servants to work her work to wit iniquity Even so now being that ye are the servants of the Gospel which teacheth righteousness yield ye your members as servants to the Gospel to do her work to wit holiness 20. For when ye were the servants of sin ye were free from righteousness 20. For when ye were servants to sin ye were as men free from the Gospel which teacheth and commandeth righteousness and so carried your selves and did no work at all for her As therefore when ye were the servants of sin ye were as men free from the Gospel and so carried your selves and did no work for her So being that ye are now the servants of the Gospel be ye as men free from sin and so carry your selves and do no work for her 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death 21. But what fruit had ye then when ye were the servants of sin in those things whereof ye are now ashamed for the end of those things which ye did while ye were servants to sin is everlasting death 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life 22. But now being that ye are made free from sin and become the servants of the Gospel and so by consequence the Saints of God who is the Author of the Gospel ye have your fruit even holiness and the end of your doings will be everlasting life 23. For the wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. 23. For the wages which sin giveth to her servants which do her work is everlasting death but the gift which God bestoweth upon his servants which do his work is eternal life which he bestoweth upon them for Jesus Christ our Lords sake CHAP. VI. Ver. 1. What shall we say then In the twentieth verse of the former chapter the Apostle said that where sin abounded grace did much more abound Lest any therefore should think that he might continue in sin for this end that grace might abound And because Christians were defamed with the tenancy of such an opinion as appeareth Chap. 3. v. 8. The Apostle sheweth here the detestation even of such a thought as this is that Christians might continue in Sin that the grace of God might abound and that it is against the very Profession of Christianity Shall we continue in Sin c. i e. Shall we continue in our old course of sinning by adding Sin to Sin Note that the Apostle speaks here of such who had lived in Sin before their conversion to Christianity That grace may abound That is that the grace and favour of God may abound in pardoning our Sins or that God may have the more abundant occasion to shew his grace and favour to sinners Ver. 2. God forbid These words are words of abhorring and detesting as Chap. 3.4.6.31 How shall we that are dead unto Sin live any longer therein The Apostle calls those dead to Sin which are dead in respect of Sin That is which have renounced and cast off the Service of sin and the obedience which they were wont to yield to her and as the dead have no commerce with the living have no commerce with Sin as they were wont to have Or rather as Servants which are now dead are freed from their Masters by death so that their Masters have no command over them neither do they serve them So are they which are dead to Sin so freed from sin as that she hath no power to command them nor do they obey or serve her All which profess Christianity are dead to Sin by profession and by promise for in their very entrance and admission into the Church of Christ they promise and profess that they will renounce sin with her lusts And they which are Christians as well in truth as in profession are dead to sin not in promise and profession only But in truth and reality too for they are so mortified to sin as that they obey her not neither have they their wonted commerce with her If therefore we be dead to sin if it be but by promise and profession only how can we with any face live any longer to sin or in the obedience and service of sin But if we are dead to sin not only in promise and profession but also in truth and in reality too how can we possibly live to sin or in the service and obedience of sin while we are dead to her Thus are Christians two manner of ways said to be dead to sin First by promise and profession Secondly in truth and in reality And being any of these wayes dead to sin they cannot
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
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
he hath determined to do Or by ways may be meant his determinations themselves For ways in the Scriptures are oftentimes taken for works and actions in a general but Metaphorical signification Whereas God had a Thousand ways at hand by which he could in a most excellent manner shew mercy to the sons of men and that without the fall or previous sin of any one Yet did it please God to make use of that way by which he foreknew that the Gentiles first and the Jews afterward would fall into unbelief and continue in unbelief many ages which no man could have thought of had not God himself revealed it to him Ver. 34. Who hath known the mind of the Lord i. e. Who hath known the determinations of the Lord what he is minded that is what he is determined to do Before God had revealed his mind and his determination what he is determined to do no man doth or can know what it is But yet God doth oftentimes reveal his mind and his determination to his servants and then they may know it For 1 Cor. 2.16 It is asked Who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Saith our Apostle there by way of Answer or prevention of an objection Or who hath been his counsellor The The greek word rendred Counsellor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth one who is present and privy to the counsells of another and sits with him in counsell as an helper or coadjutor the sence therefore is this q. d Or who sat in counsel with him and helped him therein So that he was privy to his counsels and determinations when he determined what he would do concerning his creatures or any of them The Kings of the Earth have such Counsellors as are acquainted alwayes with their Counsels and are present at their determinations as coadjutors But God adusits not any one to his counsells when be sits as we may say in council and determins of things which he will do This whole verse is taken out of Isaiah Cap. 40. ver 13. according to the Septuagint And is spoken of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 35. Or who hath first given to him Or which is yet more unlikely who hath given counsel to him as the sole or prime Author thereof how he should manage his Affairs First This word First is spoken here in relation to the recompense following And it shall be recompensed to him again i. e. That God should be beholding to him and be bound in gratitude at least to recompense him again for that his counsell It is an absurd thing to think that God should be any way bound to his creature therefore is this added to shew what an absurd consequence would follow upon that antecedent to wit that any should give any thing to God And it is added to perswade that there is no such matter Note that And is put here for That This verse is taken out of Job Job 41. ver 2. according to the vulgar translation of that place And that which is generally spoken there is drawn down to a particular congruous to this place here Ver. 36. For of him and through him and to him are all things q. d. No body hath given counsel to God For of him and through him and to him are all things so that if all things are of God then is counsel of him too Of him and through him and to him are all things i. e. All things are of God as of the Efficient cause for he made all things and through him as the conserving cause for he conserveth all things in their being and to him as the finall cause for all things tend to his glory and were made therefore It had been enough here for the Apostle to say for of him are all things But the mâ—re to shew that none had first given to him he sets out that God is the prime Efficient cause of all things and not onely the prime efficient cause of all things but that he is the conserving cause also conserving every thing in its being and not only so but that he is the final cause too to which all things tend and to whose glory they are ordained To whom be glory for ever i. e. To whom therefore let us for ever ascribe the glory of all things Amen See Cap. 1.25 and Cap. 13. ver 33. CHAP. XII 1 I Beseâ—ch you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service 1. You see by what I have said how many mercies God bestoweth upon them which are justified by faith I beseech you therefore brethren by those mercies of God that ye present your bodies a sacrifice to God not such a sacrifice as those beasts were which were slain and sacr ficed in honor of the True God under the Law but a Living Sacrifice holy and separate from sin and such as with which God may be well pleased that is present unto him your service guided by reason which is sanctified and informed with the will of God 2. And be not conformed to this world but be ye transformed by the renewing of your mind that ye may prove what is that good that acceptable and perfect will of God 2. And that ye may know what is that good that acceptable and perfect will of God which should sanctifie and inform your reason be not conformed in your manners to worldly men who being not acquainted with the things of God follow the honours and pleasures and riches and other vanities of the world but be ye transformed and become in manners and conversation different and unlike to them and that not in your externall actions only but by the renewing of your mind also which is corrupt for as a spunge which is dipt in vinegar if before the vinegar be wrung out of it it be 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 wholesom admonitions or vertuous instructions untill it be free from those vanities 3. For I say through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly according as God hath dealt to every man the measure of faith 3. Wherefore that I may in part shew you how you should present your bodies a pleasing sacrifice to God and that I may shew you in part what is that good and perfect and acceptable will of his by which you should regulate your service I do by vertue of mine Apostle-ship admonish every man among you not to think himself a greater gifted man than he is or that he hath more in himself than he hath but to think modestly of himself so that the thoughts of himself do not exceed the
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
Christ from the obligation of the Law of Moses esteemeth one day more holy than another because they were made one day more holy than another by Moses Law and doth observe them as one day more hâ—ly than another Supple as much as he can observe them being absent from the place which was appointed for sacrifices that is from Hierusalem He speaketh here of such aâ— he called weak in the faith Ver. 1. who thinking that Moses Law was still in force though falsly esteemed those for Holy-dayes which Moses appointed for such such as were their new-moones and Sabbaths c. And those for working days which Moses appointed or permitted for servile work Upon the dayes which Moses appointed to be kept holy there were peculiar Sacrices to be performed according to those days These Sacrifices could not be performed out of Hierusalem therefore I said of the weak Jews of Rome concerning those days that they observed them as they could observe them being absent from the place of Sacrifice which was Jerusalem Another every day alike i. e. Another who is strong in the faith and believes that the Law of Moses is abrogated by Christ so that he is not bound thereby to the observation of dayes as the Law did once bind him esteemeth every day alike and one day no more holy than another notwithstanding Moses Law Let every man be fully perswaded in his own mind i. e. Let every one whether he esteemeth one day above another or whether he esteemeth every day alike be fully perswaded in his own mind Supple that what he doth in this he may lawfully do least otherwise he should sin in doing it against his conscience or his mind Ver. 6. He that regardeth a day regardeth it unto the Lord That which the Apostle doth here in those three verses viz. 6 7 8 is to prove that both he that eateth and he that eateth not and he that observeth not a day and that he which observeth a day is the Lords as appears by the last words of the eighth verse whether we live therefore or whether we die we are the Lords And having proved that he leaves it to us to judge that it is not fit for us either to despise or to judge those which are the Lords Servants when as it is not fit for us to do it in the Servants of men He that regardeth a day i e. He that regardeth a day as holy because the Law of Moses commanded it to be kept holy not being perswaded through the weakness of his knowledge that the Law of Moses is abrogated though indeed it is Regardeth it unto the Lord i. e. Regardeth it to the honour of Christ That is he doth it that he may honour Christ thereby By the Lord is meant Christ And indeed Christ is every where called by the name of Lord in the Apostles writings as he which is Lord of us all and who hath made us all to be Servants to himself by right of Redemption See v. 9. Note that to Regard to the Lord is after the Hebrew manner put for to regard to the honour of the Lord so Isaiah 5.1 it is said I will sing to my wel-beloved a song of my wel-beloved For I will sing to the praise or honour of my beloved a song concerning my wel-beloved But now how can he that regardeth a day regard it to Christ that is how can he regard it to the honour of Christ Answ First He may do it in that he being a Christian may know that whatsoever we do we must do it in the name of the Lord Jesus Colos 3.17 Or Secondly he may do it in the honour of Christ in that he acknowledgeth Christ to be God and being God to be author of the Law of Moses in observance of which Law he doth as he doth And he that regardeth not a day i. e. And he that being perswaded that the Law of Moses is abrogated regardeth not the day as holy which Moses in his Law commanded to be kept holy To the Lord he doth not regard it i. e. He doth not regard that day to the honour of Christ i. e. He doth not regard that day that he may thereby honour Christ But how doth he not regard that day to the honour of Christ or how doth he honour Christ by not regarding that day Answ He doth it because by not regarding it he sheweth that he is perswaded that Christ hath freed him from the bondage of the Law of Moses by his own death as Chap. 7.4 He that eateth i. e. He that eateth all things yea even those things which are forbidden to be eaten by the Law of Moses Eateth to the Lord i. e. Eateth what he eateth to the honour of the Lord. For he giveth God thanks i. e. For when he is going to eat he giveth God thanks for the meat which he is to eat He that giveth God thanks for the meat which he is to eat honoureth God in that he acknowledgeth God thereby to have created what he eateth and to have given it to man for his food and to have taken off the restraint which restrained from eating some meats by Moses Law It was always a custom among the Jews to give thanks to God as the Creator and giver of what they did eat or drink when they did eat meat or drink wine and thus did our Saviour give thanks when he did eat or drink Mat. 15.36 and Mat. 26.25 c. which custom Christians also have And to which custom the Apostle here alludes That he that eateth giveth thanks to God for the meat which he eateth should be an argument to him that eateth not that he that eateth eateth to the honour of the Lord Christ who is true God And he that eateth not i. e. And he that eateth not Supple those things which are forbidden to be eaten by the Law of Moses To the Lord he eateth not i. e. He eateth not those meats which are forbidden by the Law of Moses that is he abstaineth from them to the honour of the Lord. And he giveth thanks i. e. For he giveth God thanks viz. For that he hath given him temperance to abstain from such things as he did forbid to be eaten by the Law of Moses And is to be taken here for For as will appear by that that went a little before We may interpret these last passages thus also And he that eateth not i. e. And he that eateth not those meats which are forbidden by Moses Law Supple and eateth onely such meats as the Law of Moses doth allow of To the Lord he eateth not i. e. He eateth not those meats which are forbidden by Moses Law Supple and eateth onely such meats as the Law of Moses doth allow of to the honour of the Lord. And he giveth God thanks i. e. For he giveth God thanks Supple for that that he hath allowed him the lawful use of some meats though he hath forbidden him the
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
might be Lord both of the dead and of the living And rose and revived Either here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where And rose and revived is put for revived and rose again Or And rose and revived is as much to say As he rose and by his Resurrection acquired a new sort of life Of the dead and living By the living he meaneth here those which live before death yet puts he them here after the dead and therefore may he seem so to do because they which live after death are more obedient to God then they which live before death and do him better service as being freed from those Incumberances which did beset them while they were in this life Ver. 10. But why dost thou judge thy brother He useth an Apostrophe here to him who eateth not and to him which observeth days that is to the weak in faith who was ready to judge him which did eat all things and esteem all days alike contrary to the prescript of Moses Law for a sinner in that he did so Why dost thou judge i. e. Why dost thou condemn as a sinner Thy Brother Supple Which eateth all things and puts no difference of holiness between days and days Or why dost thou set at nought thy Brother He useth an Apostrophe here to him who eats all things and who puts no difference of holiness between days and days who because he was fully and truly perswaded that the Law of Moses which put a difference between meats and days was abrogated and had no more force now to binde since Christs death despised him and set him at naught who abstained from meats forbidden by the Law of Moses and who observed days as holy which that Law made holy for fear he should offend against it as though it were still in force Why doest thou set at naught See for the sence of these words what I said on those ver 3. Despise him that eateth not Thy Brother i. e. Thy brother in Religion to wit Christian Religion where all professors are Brethren and Sisters And thy brother also according to the Flesh For Saint Paul speaks here to Jews concerning Jews There is an energy or force in this word Brother to condemn those which thus judge and thus set at naught one another and to make their fault the heavier We shall all stand before the Judgment-seat of Christ â—o wit at the last day there to give an account of all our actions to Chrirst our Judge and to be condemned even for this that we Judge and set at naught our brother except we are sorry for what is past and redress what is to come Ver. 11. For it is written Viz. Isaiah 45 23. He proveth here what he said before to wit That we shall all stand before the Judgment-seat of God As I live saith the Lord c. These words Saith the Lord are not read Isa 45.23 But the Apostle doth either add them of himself to shew in whose Person the words are spoken or else he repeats them out of some other part of that Chapter As I live c. This is an Oath and in this doth the Lord who hath no greater to swear by swear by himself Every knee shall bow to me i. e. Every one shall worship me either willingly or whether he will or no. To bow the knee is a sign of internal worship and is external worship it self and it is put here for any worship in general And every tongue shall confess to God i. e. And all men of all languages shall confess to God Supple that he is the Lord. Or every tongue shall praise God For to confess is often put among the Hebrews for to praise This shall they do both good and bad at the last day The good willingly the bad even against their will The good do this willingly even before that day cometh and many bad yea the Devils themselves have been forced already to confess to God but yet all bad men have not so done But at the last day when Christ shall come to judge the quick and the dead there is none but shall do it though they shall not all do it before that day The Apostle proveth by this verse what he said in the former We shall all stand before the Judgement-seat of Christ For then and at no other time but then shall every knee bow and every tongue confess to God when they shall all stand before his tribunal to be judged there Note from hence that Christ Jesus is true God for he is true God of which the Prophet Isaiah speaketh this And it is Christ Jesus to whom the Apostle applieth it Ver. 12. So then every one shall give an account of himself to God i. e. So then every one shall give an account of his actions to God This is that which the Apostle said in effect vers 10. when he said We shall all stand before the Judgement-seat of God For for that end shall we all stand before the Judgement-seat of God that every one may give an account of himself to God The sence therefore is this q. d. So then being that we shall all stand before the Judgement-seat of Christ every one of us shall give an account of himself to God Shall give an account of himself to God i. e. Shall be judged by God of all his actions The Apostle alludes here to those which are Stewards or Bailiffs of other mens Goods which are to give an account to their Lords or Masters how they have laid out thosâ— their Goods Ver. 13. Let us not therefore judge one another any more q. d Being therefore that every one of us shall give an account of himself to God let us not judge or condemn one another any more lest by so doing we should make our accounts the greater against our selves at that day Note that whereas the Apostle did before in this Chapter use this word Judge only of the weaker brother towards the stronger here he useth it not only of the weaker brother towards the stronger but of the stronger also towards the weaker and includes in it that which he call'd despising and setting at naught verse 3. and 10. For he that despiseth his brother or sets him at naught doth in some sort judge him for he judgeth him either to be culpably ignorant or superstitious or such a one as is not thankeful to Christ for that liberty with which he hath made him free The Apostle makes himself here one of those which he speaks of by a Figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not judge That is Let us not condemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is often and as it is before in this Chapter But judge this rather that no man put a stumbling block or an occasion to fall in his brothers way q. d. But judge this rather and resolve and conclude of this as
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
for an holy and righteous conversation And peace Peace is taken here for the following and ensuing of peace with our Neighbour and brother and using the means conducing thereunto Note that whatsoever other Christian vertue there is besides Righteousnes and Peace it is to be understood here by a Syllepsis And joy The joy here spoken of is the joy which we take in working the works of Righteousness and in pursuing and following and maintaining peace with our Neighbours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Aristot Ethic. ad Nichomach lib. 1. cap. 8. That is He is not a good man which rejoyceth not in vertuous actions nor can any one say that he is just or righteous who rejoyceth not to do justly or righteously c. In the holy Ghost i. e. Through the holy Ghost That is which joy is stirred up in us by the holy Ghost who doth not onely make us to do these things but to do them joyfully The Apostle adds this to distinguish this Righteousness and Peace from that which is Civil And this joy from that which is carnal Note that the preposition In is taken here by an Hebraism for By or Through Ver. 18. For he that in these things serveth Christ i. e. He that in these things to wit Righteousness and Peace pursued with joy Serveth Christ in the advancement of his Kingdom Is acceptable to God i. e. He is accepted of God and pleaseth him well For that he doth by these things promote and advance his Kingdom though he do not eat of those things which he may lawfully eat of And approved of men i. e. And is approved of good men as a good man who praise him for following after Righteousness and Peace and rejoycing therein Ver. 19. Let us therefore follow the things which make for peace and things wherewith one may edifie another This Inference or Corollary is drawn from that that the kingdom of God is said to consist not in meat and drink but in Righteousness and Peace ver 17. Let us therefore follow after the things which make for peace q. d. Being then that the kingdom of God consisteth as in Righteousness so in Peace let us follow after those things which make for peace That is let us follow after those things which beget and preserve Peace and Concord one with another The Apostle obliquely taxeth here the free eating of all things before the weak brethren which did not only discover a diversity of judgements between the strong and the weak but did also produce alienation of affections He taxeth also their disputes and contentions which they had about the Lawfulness of eating things forbidden by Moses Law of which ver 1. which ended in pure discord And things wherewith one may edifie another q d. And being that the Kingdom of heaven consisteth as in Peace so in Righteousness let us follow after Righteousness and work the works thereof that by our example we may edifie others also To edifie or build up is in the Apostles language sometimes to bring to Christ sometimes to better one another which is in Christ already in the way of Christianity And the word used in this sence is Metaphorically used And the Metaphor is taken fâ—om houses or Material buildings in allusion to which the faithful are also called the Temple of God in which God dwelleth by his Spirit And in allusion to which the Church of God which is the company of the faithful is sometimes also called by the name of a City as the new Hierusalem which is built and compacted out of the Saints and faithful of God as a material City is out of stones c. The Apostle obliquely taxeth here again the free eating of all things before the weak brethren whereby they were offended and occasioned to sin yea and whereby some also were so offended as that they turned from Christianity to Judaism again Ver. 20. For meat destroy not the work of God These words are like to those ver 15. Destroy not him with thy meat for whom Christ died And are a kind of repetition thereof which the Apostle repeats to make the strong Jews the deeper to apprehend it q. d. For meat I say destroy not c. For meat i. e. For that that thou wilt use â—hy liberty in eating all meats without differâ—nce Dâ—â—troy not See ver 15. â—â—e work of God i. e. Thy weak brotheâ— A weak brother yea every Christian is called â—he work of God not so much for that that God madâ— him and fashioned him when he was in his mothers womb as for that that God formed in him the Image of Christ Gal. 4.19 For we are Gods workmanship created in Christ Jesus to good works Ephes 2.10 All things indeed are pure The Apostle prevents an objection here For the strong Christian may say are not all meats clean and pure why then may I not eat them This objection the Apostle prevents saying All things indeed are pure but yet it is evil For that man who eateth with offence All things indeed are pure i. e. That is all meats indeed are pure in themselves so that they cannot in themselves defile a man All things That is all meats as verse 2. Synechdoche Generis But it is evil for that man who eateth with offence i. e. But yet it is evil for that man who eateth any meat with the offence and destruction of his weak brother for he sins by that against the law of charity That which is pure and clean in it self may be ill and sinful by accident to him that useth it Ver. 21. It is good neither to eat flesh nor to drink wine c. It is good to abstain not only from meats and drinks which are forbidden by the Law but also from all other meats and drinks yea and from all things else of this nature whereby a weak brother stumbleth or is offended or made weak It is good c It is good to abstain as is aforesaid because he that should not abstain in this case would sin and so incur the guilt of punishment due to him for making his weak brother to offend as also because if he doth abstain he shall not lose his reward with God for having this tender respect to his weak brother Nor any thing Nor to do any thing The speech is Elliptical Whereby thy brother stumbleth or is offended i. e. Whereby thy brother is made to sin These phrases are Metaphorical see of the Metaphor ver 13. Or is made weak The Apostle speaks here of a weak brother And then is a weak brother said to be made weak when that infirmity or weakness of his is made by any means to shew it self or is by any means increased A Brothers weakness may shew it self and be increased not only to sin but to revolt from Christianity if it be not regarded and born with Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in the same sence here as I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 was taken verse 15. and upon the same or like reason for a man may so stumble and fall as that he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is to be weak in soul through some hurt there received by sin Ver. 22. Hast thou faith have it to thy self before God The Apostle prevents another objection here For a strong brother may say I believe and am throughly perswaded that I may lawfully eat all meats shall I then have this Christian faith or perswasion and yet never be suffered to make use of it This objection the Apostle prevents or answers saying Hast thou faith that is dost thou believe and art thou perswaded that thou maist lawfully eat all meats Have thou this thy faith and perswasion and make use of them privately before God onely where God only and not man seeth that thou mayest not offend any one in the use thereof Hast thou faith Faith is taken here for a perswasion by which a man is perswaded or believeth that that is lawful which he doth And in particular that it is lawful for him to eat all manner of meats yea those which were forbidden by Moses Law See more ver 23. Have it to thy self before God Make use of it by thy self in private before God only who seeth in private and not before men who may be offended at it The word Onely is to be understood here as it is often else where to be understood God seeth in private and taketh notice of what is done in private to reward it Matth. 6.4 Happy is he that condemneth not himself in that thing which he alloweth i. e. Happy is he that in the use of that thing which he approves and is perswaded is lawful doth not that for which he may be condemned He doth that for which he may be condemned even by God who in the use of that which he is perswaded may be lawfully used offendeth his weak brother and causeth him to sin That condemneth not himself i. e. Which doth not that for which he may be condemned Which he alloweth i. e. Which he approveth and finds upon trial as it were to be lawful and is thereupon perswaded of the lawfulness thereof Allowing here is opposed to doubting vers 23. And he which alloweth of what he doth to him which doubteth of what he doth Ver. 23. And he that doubteth is damned if he eat q. d. And he also which doubteth whether it be lawful to eat what he is about to eat or no is damned without repentance if he eat during this doubâ—ing The Apostle may use an Apostrophe here to the weak Christian and tell him in what he also might be damned as well as the strong in what he â—hat he might avoid it Or else he may continue his speech unto the strong and shew how he may condemn himself in that thing which he alloweth he may condemn himself in making his weak brother by his example to eat of that which he indeed alloweth but his weak brother doubteth of and so in bringing his weak brother into damnation For he that doubteth is damned if he eat because he eateth not of faith c. Because he eateth not of faith i. e. Because he is not perswaded that he may Lawfully eat that which he eateth Faith is not taken here for that faith whereby we believe in Christ and which denominates them faithful which have it and Infidels which have it not but it is taken for the belief or perswasion of the Lawfulness of that which we do so that he which doth any thing with a doubting conscience doth it not of faith Whatsoever is not of faith is sin i. e. Whatsoever is not done out of a belief or perswasion that it may be lawfully done is sin Bene praecipiunt qui vetant quicquam agere quod dubites aequum sit an iniquum aequitas enim lucet ipsa per se Dubitatio autem cogitationem significat injuriae saith Tully Offic. Lib 1. That which the Apostle saith here viz. Whatsoever is not of faith is sin is a general saying which concerneth all both Jews and Gentiles CHAP. XV. 1. WE then that are strong ought to bear the infirmities of the weak and not to please our selves 1. Whereas therefore it is not good to do any thing whereby our weak brother may stumble or be offended or be made weak we whosoever we are whether Jews or Gentiles that are strong in the faith ought to bear the infirmities of the weak and not so to please our selves in doing that which we know we may lawfully do as to make the weak to do that which they think they may not do lawfully 2. Let every one of us please his neighbour for his good to edification 2 Let every one of us please his neighbour as well as himself yea let him please his neighbour though he displease himself and humour him for his good that he may grow up more and more in Christianity 3. For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me 3. For even Christ whose example we ought to follow though he were Lord of all above all principalities and powers yet he pleased not himself but did that which was grievous to his humane nature that he might do good to others for that he might do good to others and please them he took upon himself the punishments due to them for the reproaches wherewith they reproached the living God according to that which he says Psalm 69.9 The reproaches of them O God which reproached thee fell on me 4. For whatsoever things were written afore time were written for our learning that we through patience and comfort of the Scriptures might have hope 4. But thou wilt say What doth that appertain to thee now which is written in the Old Testament But say not so For whatsoever things were written heretofore in the books of the Old Testament were written for our instruction to teach us among other lessons which we may learn from thence 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 such patience and comfort as the Scriptures teach may have hope even hope of eternal life which God will give to them which do such things 5. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus 5. Now seeing that patience and comfort are such precious things and give us hope of eternal life the God of patience and of comfort give you patience and comfort through the Scriptures that ye through patience and comfort may be of the like affection one towards another and so may bear one with another according to the will and example of Christ Jesus 6 That ye may with one mind and one mouth glorifie God even the Father of our
Allegory as before Let us therefore cast off the works of darkness i. e. Let us therefore cast off those works which we did while we were in ignorance and knew not God or the mind or things of God Or let us cast off the works which men though they do them yet will do them only in the night or in the dark that they might not be seen that is Let us cast off evil works By the works of darkness he means evil works and such as he speaks of verse 13. which he calls works of darkness because they are such as the Romans committed in the night while they were in darkness that is while they were in ignorance before the light of the Gospel had shined to them And because they are such as they which commit commit in the night or in the dark as loving darkness more than light and night more than day yea as hating the light because their works are evil as our Saviour speaks John 3. v. 19.20 And let us put on the armour of light i e. And let us do the works of light and of the day that is let us do such works as are according to the Law of God and which are beseeming such as have the light of the Gospel and such works as a man will not be ashamed to do in the light or in the day By the armour of light then he meaneth good works and good works as they are sometimes compared to a Vestment or Garment so are they here compared to Armour and they may be compared to armour because they do not only cover us but also defend us from the assault of the Devil and spiritual wickedness in high places See Ephes 6. v. 13. c. where the Apostle sets out the Armour of a Christian Good works are called the Armour to wit of light or of the day not so much in allusion to Armour as in respect of the works signified by Armour which are such as are not ashamed of the light or of the day as evil works are Yet as men will wear such clothes in the night which they would not willingly be seen in in the day So the better sort of Souldiers might wear more foul rusty and unfurbished Armour in the night than they would wear in the day and to this might the Apostle here allude We said verse 11. that the Apostle did use an Allegory there in which he did allude to certain War like or Military passages In pursuance therefore of that Allegory may he use this phrase or manner of speech here saying Let us put on the Armour of light V. 13. Let us walk honestly as in the day c. He doth as it were interpret and shew here in this verse what he meant by that which he said verse 12. in those words Let us cast off the works of darkness and let us put on the armour of light Let us walk honestly as in the day i. e. Let us walk honestly and circumspectly as men use to walk in the day time when their works are seen and their doings taken notice of of all It is not unknown to any which are versed in the Scripture that the life and conversation of a man is often likned in the Scripture to walking Not in rioting and drunkenness These are such works as the Apostle called works of darkness ver 12. For they that are drunken are drunken in the night 1 Thes 5.7 c. These which the Apostle mentioneth here are not all the works of darkness which are but some only And the Apostle seemeth to mention these when he omitteth others because the Romans were more prone to these than they were to others Not in rioting i. e. Not in banqueting and Junqueting and riotous feasting He speaks of such banqueting and feasting and Junqueting as are not for necessity or for honourable and seemly entertainments but for voluptuousness and gluttony only to please the paunch or gullet and to stir up Venery And drunkenness By Drunkenness the Hebrews mean all excessive drinking though it proceeds not to the eclipsing or taking away of the use of reason for the time Not in chambering By Chambering he means all unlawful lying of men with women c. which useth to be practised in Chambers And wantonness By wantonness understand all unchast and lascivious gestures dealings and doings Not in strife i. e. Not in strife of words as reproaches c. nor in strife of deeds as fighting and quarrelings And envying i. e. Envying other men for their riches or honour or the like These two last sins are manifestly hurtfull to our Neighbour and the four other sins are hurtfull to our neighbour too in that they are committed with others and so they with whom they are committed are brought by our means into the guilt of sins with us and loss of their good names and reputation Ver. 14. But put ye on the Lord Jesus Christ By the Lord Jesus Christ is here meant the life and conversation of the Lord Jesus Christ by a Metonymy And then do we put on the Lord Jesus Christ when we imitate his vâ—rtues and live as he lived It is plain by the foregoing verse that by putting on the Lord Jesus Christ is meant here nothing else but the imitation of his life and conversation The Life therefore or Conversation of Christ is likened here either to a garment or else to Armour as he likned good-works before ver 12. when he sayes Put ye on the Lord Jesus Christ And make no provision for the flesh i. e. And provide not either meat or drink or any other thing for your Bodies By the Flesh is meant the body here by a Synechdoche or for the carnal affections To fulfill the lusts thereof To satisfie the inordinate desires thereof Note that the Apostle doth not simply forbid us to take care or to provide for the body here for there is no man but may lawfully nourish and cherish his own body Ephes 5. ver 29. But he forbids us only to take care and provide for the body for fulfilling the lusts thereof that is to take care for and to provide voluptuâ—us mâ—as and drinks and the like which are onely to satisfie or fulfill the inordinate desires and lusts thereof and to stir it up to venery and uncleanness Note that the Apostle useth here an Enallagy of the Person changing the first into the second person For whereas he said ver 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying He should have said here in order of speech But let us put on the Lord Jesus Christ and not make provision for the flesh to fulfill the lusts thereof But such an Enallagy is frequent CHAP. XIV 1. HIm that is weak in the faith receive you but not to doubtful disputations 1. That Jew which is weak in the faith and is not perswaded of the abrogation of the
Law of Moses ye Jews which are strong in the faith receive ye but when I bid you receive him my meaning is not that ye should receive him to disputations concerning his tenets or opinions the event whereof will be doubtfull whether you will thereby convince him of his error or make him fall back again to Judaisme but my meaning is that ye should receive him into your company with all meekness and gentleness and into your hearts with all tender affection And this mine admonition is not without cause 2. For one believeth that he may eat all things another who is weak eateth herbs 2. For one of you believeth that he may lawfully eat all things yea those things which were forbidden to be eaten by the Law of Moses Another who is weak and doubteth or is not perswaded of the abrogation of that Law eateth onely herbs and such meats as that Law did permit 3. Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateth For God hath received him 3. Let not therefore him that eateth all meats indifferently despise him as an ignorant or superstistious fellow and neglect his spiritual welfare who eateth not all things indifferently as he doth and he that eateth not all things indifferently but onely such things as the Law of Moses did permit to be eaten let not him judge or condemn him as a sinner or transgressor of the Law who eateth all things indifferently yea though he eat those things which Moses his Law did forbid for not withstanding this his eating God hath received him into his favour 4. Who art thou that judgest another mans servant to his own master he standeth or falleth yea he shall be holden up for God is able to make him stand 4. Who art thou O thou weak in faith that thou judgest and condemnst another mans servant yea the servant of God he shall be acquitted or condemned as he deserveth by his own Master yea he shall be acquited for this that he eateth all things indifferently For God who is his Master is able I hope to acquit him 5. One man esteemeth one day above another another esteemeth every day a like Let every man be fully perswaded in his own mind 5. One of you esteemeth one day for holiness above another another esteemeth every day alike none more holy or more unholy than another Now therefore that you might not wound your consciences in observing or not observing days after this manner Let every man be fully perswaded in his own mind that what he doth is lawful 6. He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 6. He that observeth a day as holy because Moses commanded it observeth it to the glory and honour of the Lord And he that observeth not a day as holy which yet was commanded to be kept holy by Moses his Law to the glory and honour of the Lord he observeth it not He that eateth all things indifferently yea even those things which were forbidden by Moses he eateth them to the glory and honour of the Lord for he giveth God thanks that he hath given him that liberty of meats under the Gospel which he had not under the Law And he that eateth not all things indifferently but only such things as Moses did permit to be eaten to the honour and glory of the Lord he eateth not and to the honour and glory of the Lord he abstains from those meats which Moses forbad for he giveth God thanks for that that though the use of some meats were forbidden yet he gave him and allowed him the free use of others 7. For none of us liveth to himself and no man dieth to himself 7. For my charity tells me that no Christian doth that which he doth in his life-time for his own glory and honour nor doth he in his death seek his own glory and honour 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords 8. For whether we live we lead our life to the honour and glory of the Lord or whether we die we do in our death seek the honour and glory of the Lord. Whether we live therefore or whether we die we shew our selves to be the Lords Servants by our doings 9 For to this end Christ both died and rose and revived that he might be Lord both of the dead and living 9. And this is but just and meet for us to do and just and meet for me to think For to this end Christ both died and revived and rose again that he might be Lord and Master both of the dead and living 10. But why doest thou judge thy brother or why doest thou set at naught thy brother we shall all stand before the judgment-seat of Christ 10. But why dost thou which art weak in the faith judge and condemn thy brother as a sinner Or why doest thou which art strong in the faith set at naught thy brother as though thou carest not if he perished We shall all stand before the judgement seat of God there to give an account to God for these things 11. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God 11. For it is written Isaiah 45.13 As I live saith the Lord every knee shall bow to me and every tongue shall glorifie me 12. So then every one of us shall give account of himself to God 12. So then every one of us shall appear at the last day before God and therefore shall we appear that we may every one give an account of our selves to him 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way 13. Let us not therefore judge one another any more not the weak the strong as a sinner not the strong the weak as one that is culpably ignorant of the truth or superstitious or the like lest by so doing we should make our accounts the greater against our selves in that day of Judgement But as for thee O thou that art strong in the faith judge thou this rather and determine of this as of a truth that no man ought to put a stumbling block or an occasion to sin in his brothers way 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing to be unclean to him it is unclean 14. But thou wilt say to me Paul How can I put a stumbling block or occasion to sin in my brothers way by eating any thing when