from that fountain and if this doctrine be true then what are ye the better for all these sufferings Nay 't were well if this were all that you should onely lose the benefits of your sufferings 't is to be feared this change will bring worse effects on you the losse of that Evangelicall spirit if you mend not 5. He therefore that ministreth to you the Spirit and worketh miracles among you doeth he it by the works of the Law or by the hearing of faith Paraphrase 5. God therefore that hath furnish'd your Church with so many extraordinary gifts of the Spirit and wrought so many miracles among you did he any such thing under the Mosaical Law is there any thing in that fit to draw you back to it again from the profession of the Gospel v. 2. Is not faith it that all the great privileges and advantages have still belonged to 6. Even as Abraham believed God and it was accounted to him for righteousnesse Paraphrase 6. As 't was believing upon which Abraham was justified 7. Know ye therefore that they which are of faith the same are the children of Abraham Paraphrase 7. From whence it follows that those which are justified as Abraham was are not the Mâ—â—saical observers but believers onely those that receive and obey that doctrine which is taught and required by Christ the Gentiles as well as Jewes 8. And the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying note c In thee shall all nations be blessed Paraphrase 8. And the words of the promise made to Abraham which was an Evangelical not legal promise did in effect contain this in them that all nations of the world and not onely the Jewes should be justified by faith and so the Gentiles now and that without legal Mosaical performances for thus the words of the promise ran In thee shall all the nations of the earth be blessed All the nations and so the heathens and not onely the Jewes who lived according to the Law shall be blessed in thee that is the form of benediction used among the Gentiles and not onely the Jewes shall be with mention of Abraham's name viz. that God will blesse them as he blessed Abraham justifie them as he did him make the whole Gentile world partakers of that promise made personally to Abraham on condition they believe and obey as he did All looking on Abrahams obedience and justification as the example of all Christians that all that believe and obey as he did shall be blest as he was 9. So then they which be of faith are blessed with faithfull Abraham Paraphrase 9. From all which 't is clear that believers or Christian livers without Mosaical performances have their part of that blessing that was promised to Abraham and those that sprang from him from his faith as well as from his loynes are blest on the same terms as he was 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to doe them Paraphrase 10. For all that expect to be justified by the Law without the faith of Christ which if it be acknowledg'd takes away the wall of partition betwixt Jew and Gentile and consequently the Law which in the external part of it establish'd that partition and non-communion between them or without accepting those reformations and changes of shadow for substance brought in by Christ doe set up Moses not onely absolutely but comparatively and exclusively to Christ and they that do thus are still involved under the curse for every sin they are ever guilty of and consequently being guilty of some breach or other can never have any thing but curse by this means and so are farre from being justified 11. But that no man is justified by the Law in the sight of God it is evident for The just shall live by faith Paraphrase 11. And the same is proved by that known testimony Hab. 2. 4. see Rom. 1. 17. Heb. 10. 38. They to whom life is promised are the believers or they that are justified after the Evangelical manner 12. And the Law is not of faith but the man that doth them shall live in them Paraphrase 12. Whereas the Law makes no account of faith allows no justification but on condition of legal obedience performance of all that requires 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Paraphrase 13. In which case there being no means in the Law to justifie any but rather to bring curses on all because all have sinned v. 10. Christ hath been seasonably pleased to interpose to make satisfaction for sin to bear that curse which belonged to us and that he did by being crucified which being a Roman punishment was yet near kin to that of hanging on a tree that is a gibbet of wood Deut. 19. 23. which is said there to be an accursed death 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Paraphrase 14. That the favour bestowed on Abraham of being justified by faith and not by ceremonial observances may be communicated to the Gentiles who beleive in God as Abraham and all those pretious consequents thereof the gifts of the Spirit usefull to the building up of a Church v. 5. as well as that single promise of justification 15. Brethren I speak after the manner of men Though it be but a man's covenant yet if it be confirmed no man difannulleth or addeth thereto Paraphrase 15. Brethren 't is ordinarily acknowledged among men that a covenant though it be but of a man being once firmly made cannot be voided 16. Now to Abraham and his seed were the promises made he saith not And to seeds as of many but as of one And to thy seed which is note d Christ Paraphrase 16. And much lesse can the promises of God miscarry which were made to Abraham and to his seed not to seeds in the plural which might make a difference betwixt Jewes and Gentiles but in the singular To thy seed viz. as to Isaac who was therein a type of Christ so distinctly to Christ as he is the head of a family a spiritual father of children all believers coming from him as a spiritual progeny and consequently to all Christians without discrimination Jews or Gentiles circumcised or uncircumcised 17. And this I say that the covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disannull that it should make the promise of none effect Paraphrase 17. To the same purpose again it is observable that the Law that was delivered by Moses above four hundred and thirty
years after the time that that promise was made to Abraham Gen. 12. 3. cannot in any reason be thought to disannull or frustrate or invalidate the covenant made by God to Abraham and in him to all believers or Christians his spiritual as well as carnal progeny so as to leave believers now under obligation to observe the Mosaical Law or to propose justification to them upon no other terms but those when in the promise to Abraham so long before it was made over to them upon these other cheaper and better terms of fidelity and sincerity and purity of the heart 18. For if the inheritance be of the Law it is no more of promise but God gave it to Abraham by promise Paraphrase 18. For if the blessing that is promised to Abrahams seed whether carnal or spiritual that is to believing Gentiles as well as circumcised Jewes came by the performance of the Mosaical Law then comes it not by the promise made to Abraham which is directly contrary to the Scripture which affirms it to come as to Abraham so to all others by promise onely 19. Wherefore then serveth the Law it was added because of transgression till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a mediatour Paraphrase 19. You will ask then if the promise made to Abraham be the onely thing by which now and ever since justification hath been to be had to what purpose the Law was given I answer It was given to restrain men from sin and to shew them their guilt and to make them seek out for a remedy which is to be found only in the doctrine of the Gospel and in this respect it was usefull for the while till Christ and his members disciples and believers should come and that the Law might be the more effectual to that end to restrain us from sin it was given in a glorious formidable manner by Angels delivering the ten Commandements in thunder so terribly that the people durst not approach the mountain and therefore was Moses called up to be a Mediatour standing betwixt God and the people to shew them the word of the Lord Deut. 5. 5. and by his hand it was delivered to them 20. Now a mediatour is not a mediatour of one but God is one Paraphrase 20. Here again it may be objected that if in the delivery of the Law Moses were a mediatour he must then needs be so between God and the Israelites and then it must be supposed that as in a covenant so in that giving of the Law there must be a contract between God and the people and then the subject matter of this contract will in all probability be justification upon performance of legal obedience and then God will by pact be obliged to observe this truth still and justifie such and none else 21. Is the Law then against the promises of God God forbid for if there had been a law given which could have given life verily righteousnesse should have been by the Law Paraphrase 21. To this I answer that if this were conclusive it would then make void those promises made to Abraham which must be as carefully preserved as the objecter seems carefull to make good God's pact by the Law And indeed the true way of stating the difficulty must be by preserving both as farre as the matter will bear But there is one thing supposed in this objection which is utterly false and the cause of all the mistake viz. that 't is possible to perform the Law for that must be presupposed before we can talk of justification by that contract betwixt God and man or that the Law furnishes with strength sufficient to doe it If that indeed were true there would be no reason to expect the performance of the promises made to Abraham and consequently of justification but only by the Law but when the Law doth no such matter 't is clear that that cannot be a valid contract but void assoon as made and so that it supersedes not that other of promise to Abraham or that which is now by me insisted on in Christ which is purposely to supply the defects and defailances of the Law 22. But the Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe Paraphrase 22. But 't is clear by Scripture that all men of all nations Jewes and others are guilty of sin Rom. 3. 19. and so uncapable of justification by the Law which requires perfect obedience or else cannot justifie and so still there is no justification to be had upon other terms but those of grace and promise upon condition of performing sincere Evangelical faithfull obedience 23. But before faith came we were kept under the Law shut up unto the faith which should afterward be revealed Paraphrase 23. All that can be said of the Law is that before Christ and the Gospell came we were by God put under that oeconomy kept under and disciplin'd by it as in a state of candidates or expectants untill the time should come for the revelation of the Gospell 24. Wherefore the Law was our school-master to bring us unto Christ that we might be justified by faith Paraphrase 24. And so the Law was onely a guardian or institutor of us in time of minority as it were an imperfect rule proportion'd to an imperfect state not to justifie but onely to keep us in order and to leave and deliver us up to the Gospell onely for justification 25. But after that faith is come we are no longer under a school-master Paraphrase 25. Now therefore the Gospell being come the school-master or guardian in minority is quite out-dated 26. For ye are all the children of God by faith in Christ Jesus Paraphrase 26. For all that are true believers are adopted by God and consequently justified without legall observances onely by faith 27. For as many of you as have been baptized into Christ have put on Christ Paraphrase 27. According to that known rule that All of what sort soever that have received the faith and are accordingly baptized into it are made members of Christ 28. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus Paraphrase 28. And there is no discrimination from any outward accidents of countrey relation sex but circumcised or uncircumcised ye are all equally accepted in Christ if sincere believers or being members of Christ v. 27. ye are all accepted by God 29. And if ye be Christs then are ye Abrahams seed and heires according to the promise Paraphrase 29. And if received and accepted by God as members of Christ then are you that spirituall seed of Abraham to whom the promises of justification made by him doe belong by way of inheritance without any necessity of legall performances or any other suppletory claime or
glory in another world may fitly be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enrolled in the number of those that look after eternall life marshalled standing ready in order in rank centuriati to eternall life and so as they that 1 Cor. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted themselves to the ministration might be express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted and ready for that so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted and ready for life will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that devoted addicted themselves to eternal life according to that ordinary custom among sacred writers wherein the reciprocall Conjugation Hithpahel is expressed by the Greek passive which is observable of compounds of this very word very frequently as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obey Rom. 10. 3. and 13. 1 5. Heb. 12. 9. James 4. 7. In all which the passive signifies either to subject himself or Neutrally to obey submit and so the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 2. Jam. 4. 6. and 5. 6. 1 Pet. 5. 5. to be disobedient The short is that they that having renounced the heathen Idols of their Countries embraced the worship of the one onely true God and the hope of eternall life and so were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well placed or disposed in a good posture toward the kingdome of God are here thus express'd This is that which is express'd Heb. 11. 6. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that come to God which is the paraphrase of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes so called from coming to or indeed the same word participially set and of all such it is required to believe what is there said that there is a God and that he is a rewarder of all that diligently seek him that is that Gentiles other nations besides Jews if they seek God may come to eternall life and consequently as many as put forward to the exercise of piety which is one part of eternall life in Scripture this is life eternall to know thee that is live according to thy commandments and to the expectation of a reward which is the other part are distinctly capable of this title here and there of that This was acknowleged by Chrysostome when he explained this phrase by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated to God those that had betaken themselves to his onely service or as Procopius expresses it speaking of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that by virtue and piety were in procinctu for sonnes of God ready to be such I shall adde but one place more and that out of Philo where speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that were added to God godly men that gave up their names to the worship of God he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they being marshalled in the rank next to the true God live an immortal life where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that were added to God that is with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that come to God that give themselves up to his service And Baptisme among us being the form of our initiation to Christ the ancient form of those that were to be baptized was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this military sense from whence 't is called a Sacrament I renounce thy service O Satan and I put my self list my self with thee O Christ That this phrase cannot reasonably be interpreted to any sense of divine predestination may appear 1. by the no-reasons that are producible to encline it that way Those must be produced if they are any either from the Context or the propriety of the phrase From the Context no reason is pretended but on the other side the comparison here lying betwixt the Jews on one side and the Gentiles on the other of the Jews it is said that they contradicted and blasphemed and so judged not themselves worthy of everlasting life v. 46. which sure referres not to any decree from eternity past against their persons absolutely considered but only as contumacious unbelievers uncapable of that salvation which was preached to them And then in reason and by laws of opposition they that did believe of the Gentiles must be those that were otherwise qualified then those Jews were and so that qualification of pliable temper will be the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not that all the Gentiles received the Gospel which yet if it were true de facto would be no argument against what is now said but that as many of them as were thus qualified received it As for the phrase that hath no propriety to incline that way for 1. there is no intimation or mention of God in the phrase which would be necessary to restrain it to that sense of Gods predestination 2 ly for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred ordaining and seems somewhat favourable that way and is the only part of the phrase that doth so there is no example of this being any where used for Gods eternall decree but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to determine or predetermine 3 ly there is no preposition answerable to prae before in any part of the phrase nor any thing else to supply that place as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the foundation of the world Ephes 1. 4. Secondly this may be resolved on by the reasons which stand in force against it For 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many being an inclusive universal particle it is not imaginable yet that all of that assembly that were predestin'd and so all that could ever believe or come to life did believe that day The believers of a city do not all come in thus every one at the same time but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily some one day some another Acts 2. 47. and some that were now negligent or refractary might after repent and become more plâ—able and Gods decree certainly would not shut them out when they did so 2dly It is as unreasonable to determine that all that did then believe and receive the Gospel were predestined to eternall salvation those that believed at other times were not all predestined thus Judas we know was not Hymenaeus was not and believing here noting no more then receiving the faith without any consideration of their persevering or not persevering it is evident of the stony ground and of a multitude of Christians denoted thereby that in time of temptation they fall away and so are not unlesse they return and recover predestin'd to salvation 3dly It is not to be thought that Luke which wrote this knew of that whole assembly of Gentiles how many were predestin'd to salvation nor consequently could he affirm it of them in that sense or that none should ever believe which this day did not whereas on the other side he might by
sufficiently of converting and reforming the Gentile world it is Christ's appointment to his Apostles that they should disperse themselves unto all Nations and so bring them to the knowledge of his will To this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Athanasius are observable de incarn verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law was not for the Jewes onely nor were the Prophets sent for them alone the two things meant by the Oracles here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this nation was the sacred school of the whole world from whence they were to fetch the knowledge of God and the way of spirituall living Wherein yet there was an eminent difference betwixt this and the Evangelicall oeconomy Under the Law they that would learn God's will must come up to Palaestine to fetch it but under the Gospell the Law of Christ it self goes out and takes the journey to all nations and comes home unto them which is farre the greater advantage and makes them more unexcusable which doe not receive and imbrace it V. 4. Judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to have a suit in Law saith Hesychius and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any civill controversie or contention The Hebrew in Psal 51. 4. whence 't is cited hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicando te when thou judgest literally but then that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifie judicare to judge signifies often litigare to contend also to plead or manage a cause for one against another So Ezech. 50. 4. wilt thou judge them that is wilt thou plead for them so v. 7. and oft in these Epistles 1 Cor. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dares any wage a suit at Law implead another So in Demaratus Arcadicor 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being impleaded of murther he was freed from the accusation where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie not judged or condemned for 't is added he was absolved but accused or impleaded and again it was by his mother that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the Judge another evidence that it signifies accused prosecuted not condemned And agreeable to this will be that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 16. for charging of sin upon us inditement impleading after which followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condemnation From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend in the forinsecal sense for pleading or managing the suit in Law will appear also what is the originall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified which is so often used in these Epistles For the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified in thy sayings in the former part of this verse is visibly of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest overcome when thou pleadest in the latter and then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie pleadings so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good success or victory of the pleader being acquitted by the Judge as in that known place of Solomon Prov. 17. 15. justifying is set opposite to condemning From hence it is justly resolved by Divines that though Rev. 22. 11. and perhaps in some other places of the Greek of the Old Testament as Ecclus. 31. 5. and 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifieth to live or do righteously yet there is this other notion which belongs to the word and must constantly be affixed to it in almost all the places of the New Testament For the due understanding of which these three things will be necessary to be remembred First that the word being Juridicall must alwayes when it is used in this sense imply a legall proceeding and therein a Judge a Client and a Law or somewhat proportionable to each of these Thus when a man is said to be justified by the deeds of the Law or by the faith of Christ in the sight of God as the man is the Client supposable to be impleaded by Satan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicature and God the Judge and the Law of Moses on one side or the Christian law the law of faith on the other the Rule or Law by which the judgment is made so he that is said to be justified must be supposed to be acquitted by the rules of that law by which he is tried and judged whether it be that given by Moses or this by Christ Thus in that eminent place Act. 13. 38 39. the summary of the whole Gospel and from which the notion of this word in the Epistles may most fitly be taken Be it known unto you that by this person Christ remission of sins is declared or preached unto you and through him every one that believeth is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all those things from which you could not be justified in or by the Law of Moses Where as it is evident that the law of Christ allowes pardon and remission for those sinnes for which the Law of Moses allowed no mercy viz. in case of repentance and sincere returning to the obedience of Christ after one or more acts of presumptuous sinnes for which the Law of Moses admitted no sacrifice no expiation but inflicted death without mercy on the offender were he never so penitent Heb. 10. 26 28. and though there were hope of pardon for such in another world yet this was not by the purport of Moses but of Christ's covenant so the Justification which is now declared from Christ and consists in God's pardoning such sinnes acquitting the penitent believer that now comes in to the obedience of Christ whatsoever his past sinnes have been is a judicial act of God's proceeding according to this rule now in force this Law of Christ this Covenant under the Gospel which because it is an act of meer mercy in God through Christ the purchase of which cost Christ his blood but cost us nothing by his stripes we were thus healed and because the condition of new life required of us to make us capable of this remission hath nothing of virtue or merit of natural or moral efficiency in it towards the purchasing remission therefore it is here affirmed that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 24. justified freely by his grace through the redemption which is by Jesus Christ The second thing to be observed in this matter is that the Gospel or the faith of Christ being now that rule by which God either acquits or condemns justifies or not justifies any whensoever Justification is mentioned it must be understood with this reference to that rule which is sometimes mention'd explicitly as when we read of his justifying him that is of the faith of Jesus ver 26. justifying by faith and through faith v. 30. that is according to that Evangelical rule the Law of faith
which gives place for repentance and remission upon sincerity of new life and is to be supposed and implied whensoeveer it is not mention'd The promises of mercy and pardon in the Gospel though general being yet conditional no ground allow'd for any to hope for his part of it but upon performance of that condition which again must not be consined to any one notiion of any one Christian virtue Faith or the like but to sincere obedience to the whole Law of Christ and that comprehends all the particulars required by him in the retail or as it is in the gross set down by the most comprehensive words either of Repentance or Conversion without which we shall all likewise perish and we shall in no wise enter into the kingdome of God or of Holinesse without which no man shall see God The not observing of which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the procreative mistake of the many great and dangerous errors in this matter The third thing is that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness signifies two things either a lower or a more eminent degree of righteousness these two differing one from the other as Justice and Charity appear to differ one superadded to and superstructed on the other and as it is the part of a Judge to consider these severally and as well to reward the higher degree of the one as to acquit the innocence and reward the lower degree of the other so there is a double notion of justifying in Scripture the one for acquitting and pardoning accepting and rewarding in a lower degree which upon repentance and forsaking of sinne and converting sincerely to God is afforded every one through the satisfaction and blood-shedding of Christ under the Gospel another for an higher degree of approving and commending and adjudging to reward and that proportion'd to some eminent act of faith or obedience in case of extraordinary triall such was Abraham's believing in hope and above hope and his obedience to the highest commands leaving his countrey and sacrificing his only son and such were the severall acts of faith mention'd Heb. 11. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works Jam. 2. And thus there seems to be a difference betwixt God's imputing no sin and his imputing to righteousnesse the latter being his adjudging to a high reward the former only the forgiving iniquity and accepting in a lower degree the one upon some eminent act of faith or obedience the other upon undertaking new life answerable to these two sorts of Justification And accordingly c. 4. that which is express'd ver 4. by it was accounted for righteousnesse is v. 5. the reward was reckoned noting an eminent reward of some eminent act to be comprehended in that phrase And so sometimes it is in the word Justified and when it is so to be interpreted the Context will generally determine V. 7. Ly As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth signifies also fidelity or faithfulnesse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary signifying a lie imports also infidelity or unfaithfulnesse and is here set to signifie that sinne of not making good use of the oracles of God intrusted to the Jewes called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelief v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse v. 5. So v. 4. Let God be true and every man a liar that is the unfaithfulnesse of men in neglecting to doe their part doth no way prejudice but rather commend the fidelity of God in allowing them those mercies which they make so ill use of V. 8. And not rather The placing of the words in this verse hath some harshness and consequent obscurity in it The learned Hugo Grotius is inclinable to believe a transposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cur why thus And why not the rest being read in a parenthesis or why should we not doe evil that good may come But I suppose the more obvious and simple way ought here to be preferr'd and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why from the former verse to be repeated or else the sense so to hang as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why there shall have an influence here upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not and be thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why not as we are calumniated c. or And why should we not say as we are calumniated and as some say that we say If this latter be it then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say is to be understood from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following But if the former then the whole oration placed ordinarily in a parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are calumniated and as some say that we say is as it were the Verb to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why not thus And why should not we say what Paul is affirmed to say but that is calumny saith Paul and in either way the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows will be taken in the sense that hath been noted of it Mat. 7. d. for scilicet or videlicet to wit only as a form to introduce the speech following thus Why should we not say as we are calumniated to say to wit Let us doe evil that good may come And so this will be a perspicuous rendring of the verse V. 13. Their throat is an open These three verses that here follow are evidently taken out of several places of the Psalms and other Scriptures and by the Apostle accommodated to his present purpose And by occasion of their being annexed to three verses taken out of the 14th Psalme it hath come to passe that some ancient Latine copies of that Psalme have taken them in from hence added them to that Psalme and accordingly the translation which is used in the Liturgie hath three verses more to that Psalms then the translation in our Bibles doth acknowledge V. 14. Bitternesse The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deceits was by the Septuagint mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterness and continued here from thence in this citation As indeed in most citations of Paul the Apostle of the Gentiles who generally used the Septuagint and of Luke also his companion see Act. 8. Note e. the Hebrew text is not made use of but the Greek translation retained even when it differs from the original Hebrew V. The glory of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory or praise being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God signifies not that glory which accrues to God the glorifying or praising of his name but that which accrues to man from God and that may be either in this world or in the next the approbation and acceptance of any work here or the reward of it hereafter God's acceptance or approbation here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praise or glory
be heires faith is made void and the promise made of none effect Paraphrase 14. For if that inheritance were made over to them upon observation of the Mosaical Law upon the Jewes being circumcised c. then as faith or this Evangelicall way of justifying sinners is vanished on one side and what is said of Abraham's being justified by faith is concluded to be false so the promise it self which was shewed to be the thing by which Abraham was justified and to belong to all Abraham's seed not to the Jewes onely v. 12. is vanished also 15. Because the Law worketh wrath for where no law is there is no transgression 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that onely which is of the Law but to that also which is of the faith of Abraham who is the father of us all Paraphrase 15 16. This again appears by another argument for it 's evident of the Law of Moses that all which that doth is to bring sinne and punishment into the world as the Law of circumcision given to the Jewes made it a sinne and punishable in a Jew if he were not circumcised on the eighth day but gave him no right of merit no title to heaven or to any other reward in case he did observe that or the like ordinances were circumcised c. for these were before the command of circumcision made over to Abraham and his seed by the promise of God And so for other more substantiall duties the Law by commanding them doth but enhanse the contrary sinne which if it were not for the commandment could not be so high a degree of crime or contempt of known law but doth not give a man right to any reward for observing it From whence it necessarily follows that it that is the promise of reward v. 13. justification c. must have been made in respect to faith or to believers and not founded upon any merit of any legall performances on God's giving on our observing that law of circumcision c. and by that means indeed it becomes an act of promise and that promise meerly of grace not depending on Judaicall performances and so it belongs to all the seed that is to all that do as Abraham did is made good see note on 1 Pet. 2. d. to all sorts 〈◊〉 believers not onely to the Jewes who are spiritually children of Abraham that is believers like him born anew after his example or similitude though not springing from his loyns for in this respect it is that he is said to be the father of us all that is of all the faithfull Gentiles as well as Jewes 17. As it is written I have made thee a father of many nations note b before him whom he believed even God who quickneth the dead and calleth those things which be not as though they were Paraphrase 17. As it is written of him that he should be the father of more nations then one nay as the word many often signifies of all that is of the Gentile believers also in like manner as God in whom he believed is the Father of the Gentiles as well as Jewish believers and accordingly justified Abraham without Mosaicall obedience and so will justifie Gentile Christians begetting them by the Gospell to a new life and then upon this change this reformation though sinners and Gentiles by birth yet accounting them children receiving and embracing them in Christ And there is nothing strange in all this when we remember who it is that hath made this promise even that God who is able to doe all things even to raise the dead to life again and so to quicken the Gentiles that are dead in sinnes as he quickned the womb of Sarah and enabled old Abraham to beget a sonne and give them grace to forsake their former deadness and barrenness and incapacity of gods favour viz. their heathen sinnes and to deal with those despised heathen as he doth with the Jewes themselves that have received most of his favour and pretend a peculiar title to it see Luk. 15. 24. 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 Paraphrase 18. And this is exemplified to us in that which we see befell Abraham who having no naturall grounds of hope either in respect of Sarah or himself did yet upon Gods promise Gen. 15. hope and believe that he should have a Sonne and so be a stock from whence that is literally from his body many nations should spring a most numerous progeny even as many as the stars of heaven for multitude And then why may not the Gentiles upon coming in to the faith of Christ and reforming their Gentile lives be as capable of God's promises made to all true penitents whatsoever impossibility seem to be in it in respect of their former sinnes and desperateness of their condition 19. And being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb Paraphrase 19. He we know by a strong faith overcame all the difficulties in nature and considered no objections that might be made against the probableness of God's performing the promise 20. He note c staggered not at the promise of God through unbelief but was strong in faith giving glory to God Paraphrase 20. Neither interposed he any question demurre or doubt through any suspicious fearfull passion in himself but without all dispute to the contrary depended fully on God for the performance and how difficult soever yet he lookt upon God in his glorious attributes perfectly able to do whatsoever he promised and most faithfull and sure never to faile in the performance collecting nothing else from the difficulty of the matter but that it was the fitter for an almighty power and a God that cannot lye having promised to magnifie his power in performing it 21. And being fully perswaded that what he had promised he was able also to perform Paraphrase 21. Having for it all this one hold on which he depended most confidently that as God was able so he would certainly make good and perform what he had freely promised to him And then now that the Gospell is by Christ sent to the Gentiles and mercy offered them upon reformation why should the wickedness of their former lives any more then Sarahs barren womb and Abrahams old age keep God from performing his promise to them of accepting and justifying penitent Gentiles whose reformation tends so much to Gods glory though they be not circumcised 22. And therefore it was imputed to him for righteousness Paraphrase 22. Which stedfast faith of his was a signe of the opinion he had of God's power and fidelity and was most graciously accepted by God and rewarded in him
〈◊〉 according to the flesh must signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works v. 2. in like manner as found and justified import the same And this again is evident by the Lawes of reasoning For this second verse being by the For in the front evidenced to be the proof of what was set down in the first and this proof being in form of an hypothetical syllogisme thus If Abraham were by works justified before God then he hath matter of boasting before God But Abraham hath not any matter of boasting before God Therefore he was not justified by works it must follow necessarily that this conclusion Abraham was not justified by works was the same with that which was set down in other words v. 1. or if not of the same latitude and extent with it was comprehended as a part under it Which it cannot be unlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works be either of the same force directly or the latter contained in the former Any greater though never so small difference that should be admitted being of necessity to affix four terms to the Apostles syllogism and so to evacuate all force in his argument From hence it follows that the way of discerning what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works will be the most probable means of interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And this we have from v. 4 5. in these words To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is reckoned for righteousnesse Where it is evident that working is that to which reward is by debt or just wages to be adjudged and that in opposition to Gods reckoning of grace or favour and justifying the ungodly From whence it follows that being justified by works in this place in S. Paul's and not S. James's dialect signifies that innocence of the former life and those eminent performances wrought by a mans self that may challenge from God as due unto them God's acquittance and special reward without any intervening of pardon as to an offender or of grace in giving him any thing that is not perfectly due to him Whereas on the contrary Gods imputing righteousness without works ver 6. is Gods pardoning graciously the sinnes that the man hath been guilty of viz. upon repentance and reformation which he might most justly have punished v. 7 8. and rewarding some mean imperfect act or acts of fidelity or obedience in him which could no way challenge impunity much lesse such a degree of reward did not God out of meer mercy thus improve and enhanse the value of them So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works are the mans own performances first blamelesse in not sinning and then meritorious as the eminent difficulty of the commands wherein his obedience is tried and exercised is apt to enhanse the value of them and he that were supposed to be justified by them must 1. have lived blamelesly all his former life and then have done eminent rewardable actions also at least the former of these And Abraham having been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner v. 5. having lived in Idolatry for some time and all that he did upon which he was justified Gen. 15. 6. being but obeying Gods call Gen. 12. 4. and believing his promises Gen. 15. 5. it is clear he was not nor could be thus justified but only by the way mentioned by the Psalmist Psal 32. by God's forgiving covering not imputing of sinne And so this must be the meaning also of his not finding according to the flesh viz. being not justified by any thing in himself abstracted from the mercy and gracious acceptance of God Thus Rom. 9. 8. the children of the flesh are opposed to the children of the promise and signifie literally Ismael that was begotten by the strength of nature as Isaak was a work of Gods promise and speciall mercy and mystically the Jewes considered with their own performances whereby they expected Justification without any respect to the pardon and mercy of Christ And thus Gal. 4. 29. Ismael is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 born according to the flesh and Isaak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the spirit in the same notion the Spirit and the promise signifying the same thing in that place as appears by v. 28. The words being thus interpreted are a confutation of one part of the objection of the Jewes against the Apostles practice of preaching the Gospel to the Gentiles viz. that taken from the sinnes of the Gentiles which here by the example of Abraham is proved to be of no force against their justification they being as justifiable as Abraham a sinner was by Gods free pardon of sinnes past upon forsaking of them And this is insisted on and proved in the eight first verses In the ninth verse the Apostle proceeds to the confuting the other part of their objection see Note b. on the Title of the Epistle viz. that if the heathens would be capable of any part of the benefit of God's promise they must then be Proselytes of their Mosaical convenant or righteousness be circumcised c. Which again is proved false by the example of Abraham who was justified before he was circumcised and before the giving of the Law by Faith not by Circumcision by Gods pardon and mercy not by any legal performances The only matter of doubt and uncertainty is whether these objections which are thus in the insuing chapter confuted were both proposed in the first verse for if they were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works v. 2. will not be of the same latitude with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh but contained under it as a part under the whole or whether the first only were there comprehended and the second severally subjoyned v. 9. The latter of these seems most probable and accordingly the explication of the Chapter hath proceeded though if the former were true it would be of no greater concernment then only this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh should referre to Circumcision and Mosaical observances as well as to the blamelesse and meritorious performances wrought by a mans own natural strength abstracted from God's pardon and favourable acceptance V. 17. Before him The importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ordinarily observed and must be fetch'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew as it is used Gen. 2. 18. where God faith he will make Adam an help we render it meet for him and the vulgar simile ci like or agreeable or answerable to him where the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him or on the side of him or answerable parallel to him And to this Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears exact proportion the word 〈◊〉
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one 't is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking or phansying only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâ—tions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested 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 Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
tenure Annotations on Chap. III. V. 1. Bewitched you These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and bewitched being applyed by the Apostle to these Galatians referre to the prevailing of the Gnosticks infusions upon them the sorceries used by the Leaders of that Sect and the follies of those that were seduced by them or if the time would agree 't is not improbable that the former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should refer to some beginnings of the heresie of the Ebionites the spreading of which not long after this in Trajans time is set down by Eusebius at large l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so as it is uncertain whether the originall of it were not more antient as early as might be taken notice of by this Apostle Of them it is Eusebius's observation that their name was given them from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the poverty of their understandings the men being very silly men and their heresie accordingly a senselesse one They did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he entertain very mean and poor thoughts and opinions of Christ and that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer and common man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by proficiency in vertue justified but yet not more then a man and moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that Christians haed need of legal observations and not onely of Faith and Christian life to salvation In reference to which their doctrine and perhaps by this time known title it is not strange that when the Apostle looks upon any seeds of this heresy among the Galatians he should to awake and reproach them out of it in an unaccustomed style of some contumely call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish Galatians It being such a scandalous piece of folly in them to leave the Apostles to follow such silly teachers as these To this agrees the style which he gives these legal observances calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 9. weak and poor elements in relation as it seems probable to that name of Ebion signifying poor And because Simon Magus and after him Menander had used Magick and sorcery done some feigned miracles to gain them followers and disciples as appears by Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore among the sinnes of the flesh which the Gnosticks a great spawn of them had brought into the Church he puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second place see Note on c. 5. 20. but these poor fools did not pretend to any such as Eusebius there saith therefore it may well be if the times will permit that he here addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath bewitch'd you not to obey the truth intimating that they have not had any such excuse for their being seduced the fathers of this heresie which now he is about to speak of being no such witches having not so much subtlety or cunning and consequently not able to seduce any but meer sots and fools Now among the doctrines of these Ebionites we find in Eusebius in the places forecited beside that so much to the diminution of Christ that they taught the observation of the Jewish Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were altogether bound to retain the legal service or Judaical religion and that the faith in Christ and living according to it would not prove sufficient to save them And speaking of a second brood of them differing from the first in the point of the conception of Christ yet saith he they agree'd with them in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were obliged to observe the bodily legal religion as the former did and thereupon saith he they rejected the Epistles of Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling him an apostate from the Law and using the Gospell which is called the Gospell according to the Hebrews and no other observing the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all their other observances and on the Lords dayes joyning with the Christians in commemorating the resurrection of Christ and doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to us Christians Agreeably to this we here find these so many things which possibly referre to them or some seeds of them First the vindicating of the doctrine of Christ crucified v. 1. which in other places containes the whole ground of our Christians profession and particularly that of the abolition of the Mosaical rites see c. 2. 20. and Eph. 2. 14. by the clear undeniable evidences of it set forth and testified among them before these silly teachers came among them so that 't is a prodigie to see them seduced by such men against such conviction and evidence to the contrary Secondly the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh v. 3. to denote their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily religion circumcision c. asserted by them Thirdly the whole discourse following concerning the necessity of the Mosaical Law and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ye so foolish again v. 3. to introduce it Mean while it must be remembred that at that time the heresie of the Gnosticks being the great pest of the Church into which all other lesser sects like diseases were converted the common sewer or sink into which they were poured this of the Ebionites if it were now sprung was in conjunction with that of the Gnosticks also and not separated from it Ib. Crucified among you That it should be here said to the Galatians that Christ Jesus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucified among them is not well to be imagined neither is there any reason to understand the words so which are otherwise interpretable either by removing the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by setting it after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus To whom Jesus Christ having been crucified hath been set forth among you before your eyes that is with evidence and conviction Another way of construction might also be pitch'd on by joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Pet. 2. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whose stripes of him that is by whose stripes among whom that is you But that which removes all difficulty is that the Kings MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you and then the sense will be obvious and the construction clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on to whom before your eyes that is evidently Christ Jesus hath been set forth or exposed to publick view so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies see Note on Jude a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having been crucified that is made known and evidenced in his suffering whereby he took away the partition betwixt Jew and 〈◊〉 abolished the ceremonies of the Mosaical Law and so also in the power of his resurrection the consequent of these sufferings of his V. 8. In thee shall all nations be blessed The likeliest way of interpreting
excellency of the possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes wealth plenty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich much all in Hesychius The full notion of it must be fetch'd from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies peculium proprium thesaurus facultates res chara that which is a mans own his treasure his estate any thing dear unto him and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 19. 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus beloved and so in Exodus also and accordingly here it signifies a beloved pretious excellent people for which Symmachus puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mal. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by us jewels and by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work Paraphrase 1. And let it be thy frequent and special care to exhort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live and to be ready and cheerfull to the practice of all acts of charity 2. To speak evil of no man to be no brawlers but gentle shewing all meeknesse unto all men Paraphrase 2. very mild see note on 2 Cor. 10. a. and patient toward those that oppose them and truth it self 3. For we our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another Paraphrase 3. As remembring that we our selves before our conversion to Christ were as opposite to the truth and as perversly so as any can be now supposed to be 4. But after that the kindnesse and love of God our Saviour toward man appeared Paraphrase 4. But when Christ of his great mercy and bounty to mankind was pleased to reveal himself to us 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Paraphrase 5. Then out of his free underserved mercy toward us not in respect of nor by way of return unto any good action of ours he rescued and delivered us out of our sinfull courses put us into a state of salvation upon our giving our selves up in baptisme his vowed reformed servants sealing unto us the pardon of all our sins and then bestowing his Spirit upon us to bring forth in us all fruits of new life 6. Which he shed on us abundantly through Jesus Christ our Saviour Paraphrase 6. Which Spirit most plentifully descended on us from God the Father Christ Jesus his Son obtaining that mercy from him 7. That being justified by his grace we should be made heirs according to the hope of eternal life Paraphrase 7. That having our lives amended and our sins pardoned by his grace and mercy we should become as children of God his heirs at present in hope of eternal life 8. This is a faithfull saying and these things I will that thou affirm constantly that they which have believed in God might be carefull to maintain note a good works these things are good and profitable unto men Paraphrase 8. This is an important special Christian doctrine which I would have thee be earnest in telling men and convincing them of the importance of it that all that have professed to be Christians should make it their principal care to see that all that belong to them together with themselves doe not only live in the universal duties of Christians but also particularly follow some honest labour or vocation v. 14. and Ephes 4. 28. for these are the things that are good in themselves and usefull to mankind of good report in the actors and beneficial to the community keep others from being burthened with the slothfull and enable them to be themselves helpfull to others 9. But avoid foolish questions and genealogies and contentions and strivings about the law for they are unprofitable and vain Paraphrase 9. As for the Gnosticks that employ themselves in compiling a new model of divinity made up of foolish disputes and of heathen notions of poetical genealogies see 1 Tim. 1. 4. and contentions about the observing the Mosaical Law that Christians be circumcised Gal. 6. 12. and by so doing put themselves out of their calling live idly disorderly 2 Thess 3. 6 11. these spend their time upon vanities that neither themselves nor others are the better but the worse for 10. A man that is an note b heretick after the note c first and second admonition reject Paraphrase 10. Whosoever maketh any division in the Church that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles and that he may get followers separates from the Church from the communion of Christians there it is thy office and duty toward such an one first to admonish him once or twice Mat. 18. 16. and if that will not work upon him or reduce him then to set a mark upon him as on one which is under the censures of the Church and to appoint all men to break off familiar converse with him 11. Knowing that he that is such is subverted and sinneth being note d condemned of himself Paraphrase 11. Knowing that such a man is a perverse wilfull sinner inflicting that punishment on himself which the governors of the Church are wont to doe on malefactors that is cutting himself off from the Church of which he was a member 12. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter 13. Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them Paraphrase 13. Furnish Apollos and Zenas the lawyer that are coming to me with all things necessary for their journey see note on 1 Cor. 16. a. 14. And let note e ours also learn to maintain good works for note f necessary uses that they be not unfruitfull Paraphrase 14. But let not only the Gnostciks v. 8. be thus admonished and convinced but let all those also that continue with us all the orthodox Christians be taught by you to set up in themselves and families some honest labours among men to supply their wants and provide for themselves necessaries of victuals c. that they live not like drones on others sweat maintained out of the treasure of the Church but earn every one their own livings 2 Thess 3. 12. 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen Paraphrase 15. all our loving fellow-Christians It was written to Titus ordained the first Bishop of the
like to retain God in their knowledge God gave them over to a note h reprobate mind to doe those things which were not convenient Paraphrase 28. And this by way of retaliation as they have not thought fit to acknowledge God in their practices but only to boast of their deep knowledge so God hath left them to themselves and given them up to a villanous detestable abominable state of mind to commit unnaturall things such as no body will think tolerably fit or approve of 29. Being filled with all unrighteousnesse fornication wickednesse note i covetousnesse maliciousnesse full of envy murther debate deceit malignity whisperers 30. Backbiters haters of God note k despitefull proud boasters inventors of evil things disobedient to parents Paraphrase 29 30. Whether sins of uncleannesse of all sorts of which they are full or whether malice bloodinesse contention which also these Gnosticks every where profess'd against the Christians falsnesse basenesse of disposition insusing hatred and variance secretly into all detestable abominable people most insolent in their reproaching of others and boasting of themselves inventors of all sorts of strange villanies especially those of uncleannesse contemners of all that are placed over them especially the rulers of the Church the Apostles c. see Jude 8. note d. 31. note l Without understanding note m covenant-breakers without naturall affection implacable unmercifull Paraphrase 31. Caring not how they behave themselves towards other men honestly or no whether they injure others or no unfit for friendships for leagues or bargains who doe not well in consort with others have nothing of trust or kindnesse or constancy in them void of all kindnesse to their nearest friends Luc. 21. 16. unreconcileable to all against whom they have conceived any malice men without all bowels of compassion in persecuting of others 32. Who knowing the judgment of God that they which commit such things are worthy of death not onely commit the same but have pleasure in them that doe them Paraphrase 32. Who having received the faith of Christ the Christian profession taking upon them to be most skilfull in mysteries to know more then any others of which it is one acknowledged part that of such sinnes as these eternall damnation is the just reward doe yet not onely favour themselves in the commission of them to which they may have some temptations from the flesh but as if their very understandings were debauched and corrupted doe approve and patronise see Theophylact them in others and think the committing such things so farre from crimes in them that they make them parts of their religion special mysteries and depths of their theologie very pious and commendable in any of their followers Annotations on Chap. I. V. 4. Resurrection from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the generall word which contains under it the rising again of every dead body and is appliable to every such particular that riseth and so here denotes the Resurrection of Christ being by the Context particularly determined to that as in other places it may denote the Resurrection of any one or more men as the Context shall enforce V. 17. Righteousnesse For the explaining of this verse the first thing to be examined is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse signifies not alwaies the virtue of just dealing but sometimes by a Metonymie the matter about which that is conversant the things which by Law are required of any and in performance of which his righteousnesse consequently consists Thus when Mat. 3. 15. Christ saith to John Thus it becometh us to fulfill all righteousnesse by righteousness are meant all those things that under that more imperfect ministery of John were prescribed men and required of them to doe to their being approved by God Thus those things which are required of Jewes to perform under the Mosaical Law are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse which is in the Law Phil. 3. 6. And there being two sorts of Proselytes of the Jewes one of those which undertook the whole Law of the Jewes were circumcised c. the other of those which onely received the seven precepts of the sons of Adam and Noah the former of these were called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes of the covenant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes of righteousnesse Where righteousnesse signifies all those commands and ordinances which in that Mosaical Covenant were required of the Jewes and without submission to which no stranger was permitted to come into their inner court of the Temple and joyne with them in the worship of God To this purpose it is observable what was the prime occasion of this Epistle the great charge which by the Jewes was laid on Paul for preaching the Gospel to the Gentiles and thereby promising them acceptance and mercy from God for all their past sinnes on condition of their embracing the Gospel and living for the future according to that rule without any performance of the ritual Lawes of Moses Circumcision c. This the Jewes violently opposed as that which was an apostatizing from the Law of Moses and the setting up a new righteousnesse a new summary of performances a new Law to the prejudice of the Mosaical What Paul had thus done he here asserts and stands to as that which was now the declared will of God under the Gospel though distant from that which had before been required of Jewes under the Law And as now he sets up the faith of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of faith the summary of those things which Christ from God requires of all men against the Ordinances of external obedience in the Mosaical Law so he thinks fit to style one the righteousnesse of God as the other was the Jewes righteousnesse and this righteousnesse of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or by faith that is that which Christ hath now revealed or declared to be our righteousnesse that which is required of us now under the Gospel to our being justified in Gods sight in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sort of legal performances Circumcision c. by observation of which the Jew and the Judaizer pretended to be acceptable and justified before God and without which they contended that there was no justification to be had and consequently that the uncircumcised Gentiles could not be justified or acceptable in the sight of God the contrary to which is by S. Paul here undertaken to be proved and is after enlarged on c. 3 4. c. Thus much for the occasion of this phrase and the general importance of it to note that way of oeconomy of saving and justifying men under the Gospel As for the more particular nature of this way of Gods dealing in Christ that is also contained in the 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 by faith as faith signifies the embracing and obeying of Christ after a former life of sinne and ignorance such as the heathens had lived in For whatsoever their former lives had been against which the Jewes objected that they were Idolatrous and vile and neither capable of Gods favour nor 〈◊〉 to be convers'd with by any pious person yet Christ that came not to call the righteous but sinners to repentance came particularly though not primarily to call and offer place of repentance to them and upon reformation to allow them pardon which though it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteousness by or from works a way of oeconomy whereby onely just or worthy persons are called and received yet it is a righteousness by or from faith whereby through Gods mercy and pardon of sinne in Christ those that come in to him and give up themselves to sincere obedience for the future are accepted and justified by God as Abraham was which is styled Gods justifying the ungodly because those that have been most impious have yet place of repentance given and are accepted by God upon repentance In this sense we shall oft find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the ensuing chapters So c. 9. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles laid hold on righteousnesse that is on this Evangelical way and c. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewes not knowing this course of justifying sinners set down in the Gospel sought to establish their own Judaical righteousness and were not subject to Gods righteousness So again v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same phrase as here in this placing and construction of the words the righteousness from or by faith that is this Evangelical way which is by the faith or the Gospel and is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promulgation of the Law which brought nothing but death to every act of wilfull sinne So the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 15. ministers of righteousnesse viz. of this way of justifying men in Christ which elsewhere are called ministers of the new covenant noting righteousness in this notion to signifie this New covenant as righteousness and covenant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were said to be all one or this Evangelical way under it explained v. 24. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our being justified freely by his grace or mercy without any such precedent obedience of ours that may any way challenge it All that remains is to enquire first why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or by faith should in the construction be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness then why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faith should signifie that we may believe For the first it is but an ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in these and other authors thus to transpose words on the like occasion and that it is so here is evident by the ensuing citation out of the Prophet as it is written which notes these two to be parallel the just by faith shall live and by the like phrase c. 3. 22. c. 10. 6. And for the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may believe that will be very agreeable also to many other places in this book for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salvation v. 16. is that they may be saved so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burning Heb. 6. 8. that it may be burnt and so Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou passest over the faults of men to repentance that is that they may repent and so here c. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obedience is that ye may obey v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iniquity is that 's you may commit all villany as in the conclusion of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purification or sanctification is that ye may live pure and sanctified lives V. 18. Hold The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things very distant to retain and hold fast and to obstruct or hinder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it signifies to hold fast to hinder to compresse In the notion of hindring 't is taken 2 Thess 2. 6 7. and in the other in divers places By this meanes 't is become uncertain what it should signifie here especially when either way the sense is very commodious for even they that retain the truth in unrighteousness that under the acknowledgment and profession of the truth veile and joyn all manner of impious living doe thereby hinder and obstruct the truth viz. the force of it on themselves and the propagation of it to others by that impious living of theirs But the former is the more likely sense of it and most agreeable to the consequents of their knowing the truth and becoming unexcusable thereby V. 20. From the Creation The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invisible things or attributes of God his power and Godhead from the foundation or creation of the world that is ever since the creation so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning of the creation signifie Mar. 10. 6. and 13. 19. and 2 Pet. 3. 4. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. 35. the things hidden from the foundation of the world and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from that is ever since the crreation so c. 9. 26. so Rev. 13. 8. 17. 8. names written and not written in the book of the lamb from that is ever since the foundation of the world By which it appears that there is no necessity of understanding God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doings or actions here of the works of the creation but of all things that from that time to this inclusively have been done in the world by him and so it will be extended to all the doctrines and miracles and actions of Christ the whole businesse of the Gospel V. 21. Knew God The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing God here seems to referre the whole present discourse to the Gnosticks who were so called from their assuming to themselves so much of the knowledge of God and the mysteries of religion And these being a sort of hereticks in that first age under the Apostles who affirmed Simon to be God the Father that appeared in Mount Sinai as also God the Sonne that appeared in the flesh and the holy Ghost who was promised to come were the darnell sown by the envious person wheresoever the Gospel was planted and this as in other places so in Rome where Simon Magus the founder of them contended after this time with S. Peter but before the writing of this in Claudius's daies had a statue erected to him as to the supreme God These Gnosticks pretended to be great zelots for the Law of Moses particularly for Circumcision thereby