Justification which were figured by the Land of Canaan But those spiritual children which God promised to Abraham that is the faithful those which are like to Abraham in faith and which are typified in Isaac who was a child of promise they and they only are to be counted and are indeed the seed of Abraham to which God made that spiritual promise of Justification That is q. d. That is to say by Interpretation They which are the children of the Flesh i. e They which are the children of Abraham descended of the flesh of Abraham Or taking a Substantive of the Genitive case after the Hebrew manner for an Adjective they which are the Fleshly and Bodily children of Abraham and sprung out of Abrahams loins by bodily or fleshly Generation as such Such children as these were which were children of Abraham only because they descended out of the loins of Abraham were typified by Ishmael whom Abraham begot by the ordinary course of nature while nature was strong in him and he needed not any extraordinary renewing of his strength from God as he needed when he begat Isaac These are not the children of God i. e. These are not the children of Abraham whom God promised to bless with the Spiritual blessing of Justification which was typified by the Land of Canaan But the children of the promise i. e. But the spiritual children which God promised to Abraham that is the faithful they are they to whom God promised the blessing of justification In these word to wit the Children of the Promise these words viz. of the promise are put for promised after the manner of the Hebrews who put a Substantive of the Genitive case often for an Adjective or Participle You will ask who or what are these children of Abraham which are called here the children of the promise I answer They which are of the faith of Abraham that is the faithful and such as believe they are the children of Abraham which are called here The children of promise whether they be Jews or whether they be Gentiles See for this Rom. 4.16 Gal. 3.7 where it is said that they which are of Faith the same are the children of Abraham You will ask again Why they are called the children of promise I answer because they are not such as were born of Abraham by carnal Propagation But such as God gave him by promise and called his Children only because they imitated his vertues but principally his faith You will ask yet again where God promised these or such children as these are to Abraham I answer He promised them Gen. 17.5 Where he saith to Abraham I will make thee a Father of many Nations for proof of this read Rom. 4. verse 16 17. These children were typified in Isaac and Isaac in that he was promised to Abraham before he was born when Abrahams body and Sarahs womb were now both dead Gen. 18.10 Rom. 4.19 might be in particular a Type of that Spiritual seed which God promisâ—d to Abraham that is of the Faithful Ver. 9. For this is the word of promise at this time will I come and Sara shall have a Son q. d. For Isaac was a Son of Promise as appeareth by that word of promise which we read Gen. 18. ver 8 10. where God or an Angel in the person or behalf of God said to Abraham and to Sarah his wife At this time the next year I will come and Sarah shall have a son which son was Isaac As Isaac was a son of promise so are they which are typified in Isaac the children of promise And therefore as not any other sons of Abraham but only Isaac who was born by Vertue of Gods promise and the seed in him had the promise of the Land of Canaan So they only which are the children of the promise that is the faithful which were typified in Isaac have the spiritual promises of justification which was typified by the Land of Canaan Ver. 10. And not only this but when Rebecca also had conceived c. The Apostle in this and the Verses next Following prevents and answers an objection For whereas he had shewed in the foregoing verses that the promise of justification belonged not to the Jews or to the Israelites as they were Israel according to the Flesh It might be objected that though it were granted that the promise of justification belonged not to them meerly as they were the children of Israel according to the Flesh yet surely it belonged to them and they would be justified as They sought justification by their works This objection I say The Apostle here prevents and answers after this manner q. d. But as the promise of justification did not belong to the Jews or children of Israel according to the Flesh as such So neither shall they be justified though they seek justification by their works For when Rebecca her self who was the wife of Isaac had conceived by our Father Isaac her husband It was said unto her when she had coâ—ceived and while two twins were in her womb The elder which was Esau who was a type of the Jâ—ws or Israelites according to the Flesh shall serve the younger which was Jacob who was a type of the faithful with which sayings both shall accord which was written afterwards Jacob have I loved but Esau have I hated Now in that it was then said to Rebecca The elder shall serve the younger when she had conceived It is an Argument to prove that the Jews or Israelites according to the Flesh should not be justified by their works Though they sought justification thereby For it was therefore said unto Rebecca by the word of God the elder shall serve the younger at that time when she had conceived when the children of which she conceived were not yet born neiâ—her had done either good or evil To signifie in a type or mystery that the purpose of God concerning the election of men to justification was and always should be to elect them not for their works sake but for his own mercy and good pleasure sake who calleth us to the Grace and promises of the Gospel that we might believe by the preaching thereof and so be justified by his mercy But when Rebecca also had conceived by one c. Rebecca was the wife of Isaac who conceived at this time by Isaac her husband and conceived of two children which children between the time of her conception and their birth kept a great strugling and striving in her womb at which Rebecca was much troubled and desiring to know what it meant she went to enquire of the Lord and the Lord said unto her Two Nations that is the heads of two Nations are in thy womb and two manner of people that is And two twins from whom two manner of people shall proceed shall come out of thy bowels and the one people shall be stronger than the other And the elder that is they which shall be born of the
notwitststanding any Antecedent purpose or decree of his going any way before But yet our Apostle attributes our justification wholly to God who calleth Rom. 9.11 And this he doth to signifie that it is wholly of God to prescribe the way to justification who hath prescribed faith to be the way thereunto that justification may be known to be of his meer grace and mercy and that it is not in man to prescribe the way though man makes an account to obtain justification by works as the Jews did who went about to establish their own way to justification Rom. 10.3 and saught it by works Rom. 9.32 which if they could obtain by works the Way of justification would be in man indeed and justification would be not of grace but of debt Again he may ascribe it wholly to God because God is the principle cause thereof For it is usual when two causes concur to the same effect to ascribe the effect wholly to the principal cause yea and so to ascribe it to the principal cause as to deny it to the cause less principal Thus the Apostle saith I labored more then they all yet not I but the grace of God which is in me 1 Cor. 15.10 And again It is no more I that do it but sin that dwelleth in me Rom. 7.17 After this manner I say that justification may be ascribed wholly to God Who calleth though Faith be required thereunto Elected Rom. 8. Is taken for Elected to justification that is for them which are justified The Election Chap. 11. ver 7. Is put for the Elected an abstract for a concrete as Circumcision is put for the circumcised Chap. 3.30 And by the Elected are to be understood such as God according to the order which he observeth or decreed to observe in electing or justifying men in time justified or Elected to justification and they were such as believed Beza in his Notes upon those words Mat. 20.16 Viz. Many are called but few are chosen saith the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Elect or chosen are taken there for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For such as answer Gods call when he cals them to eternall Life i. e. For the faithfull or such as believe and so may we take the Election or Elected there Viz. Rom. 11.7 The Election spoken of Rom. chap. 11.28 Is taken for that Election whereby God chose the Jews to be his Church that is to be a peculiar people to himself to serve him and worship him after a religious manner according to that form or prescript of Religion which he should appoint and to be a people whom he would never quite forsake and leave utterly without all means of Salvation and that for their Fathers sake Abraham Isaac and Jacob. This Election God might make of the Jews for their Fathers sake and for their sakes might he not leave them utterly without all means of Salvation For the Oracles of God which none can deny to be a Means to salvation were committed to the Jewes as they were Jews that is as they were the Children of Abraham Isaac and Jacob according to the flesh Rom. 3. ver 1 2. But yet that they or any of them should be Elected to justification or to eternal Glory I dare not say that it was for any other then for Jesus Christ his sake nor dare I attribute any thing flowing from that Election to any other then to him And if our Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.2 right when they render it chiefly The greatest or chiefest good which they received as they were Jews that is as they were the Children of Abraham Isaac and Jacob according to the flesh was this That they had the Oracles of God committed to them FAITH The Object of justifying faith is the whole Gospel of God or at least the essentiall part thereof which conteineth the new Covenant which God was pleased to make with sinfull man in Christ Jesus our Lord. For we read Mark 1.15 Repent and believe the Gospell And Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the power of God unto salvation unto every one that believeth that is to every one that believeth it And again Rom. 10.16 but they have not all obeyed the Gospel that is they have not all believed the Gospel For Isaiah saith Lord who hath believed our report And it is written Eph. 1.13 Christ in whom ye trusted also after ye heard the word of truth the Gospell of your salvation in whom also after ye believed the said Gospel ye were sealed with that holy Spirit of promise And Philip. 1.27 Striving together for the faith of the Gospel The Gospel therefore or that essential part thereof to wit the new covenant of God with man is the object of saving or justifying faith Which being so I may say that saving or justifying faith is a full or firm assent of our heart or mind to the Gospel of God or at least to the new Covenant which God was pleased to make with sinful man in Christ Jesus our Lord therein conteined by reason of which we do infallibly set our selves one work one that part of the Covenant which we are to performe according to the ability which God hath given us The new Covenant made by God with man in Christ Jesus consisteth as other Covenants do of two parts One part which God promiseth and covenanteth for himself on his part to perform The other which God requireth us to do and which we must promise and covenant to performe on our part without the performance whereof on our part God is not bound to make good to us what he covenanted and promised to do for us one his part The eye therefore of our Faith must be firmely fixed on both parts of this covenant as well on that part which we our selves are for our part to performe as on that which God is to performe on his part or else our Faith will never avail us to justification But if we look on that part of the Covenant which God hath promised for his part to perform and firmly believe the truth thereof and that our onely happiness consisteth therein And on that part of the Covenant which we for our parts are to performe and firmly believe that by doing our parts we shall attain to that happiness which God for his part promised to bestow upon us and that only by doing so we shall attain to it Surely we shall be justified For this will prove an operative Faith and set us on work according to our power to obtein our only happiness and make us sedulous in the duties of holiness without which no man shall see God Hebrews 12.14 For every one doth naturally desire his own happiness and every one labours for his own blessedness and that so many miss of happiness and come short of blessedness it is not because they desire not to be happy or labour not for it
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
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
Preaching of the Gospel See 1 Pet. 1. v. 20 21 22. A Propitiation A Propitiation is put here for a Propitiator or one that doth appease the displeasure of God The Act for the Cause or the Author thereof by a Metalepsis That which is rendred a Propitiation is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some render Propitiatorem taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine Gender as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But most take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender which in Latin is rendred Propitiatorium the Propitiatory is used by the Greek Interpreters of the Old Testament most commonly for the Cover of the Ark of the Covenant upon which God sat between the wings of the Cherubims as appeareth Exod. 25. v. 17 18 19 20 22 and 31. v. 7. and 35. v. 12. Levit 16.2 Numb 7.89 c. Now the Cover of the Ark did as it were keep from the eyes of God who sat between the Wings of the Cherubims upon that Cover Exod. 25 22. Numb 7.89 whatsoever was in the Ark of the Covenant which was covered therewith And in the Ark of the Covenant there were the Tables of the Covenant that is of the Law Heb. 9.4 This Cover therefore by keeing the Tables of the Covenant or the Law from the eyes of God did in a manner keep the sins of Men from his eyes which were Transgressions of that Covenant or of that Law for what is Sin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Transgression of the Law 1 John 3.4 And what were those Tables of the Covenant but the Tables in which the Law was written And if the Law were kept from his eyes then must the Transgression of the Law be also kept from them For who can see the Transgressions of the Law which seeth not the Law it self Rectum est Index sui obliqui For this reason was that Cover called in Hebrew Capporet a word which is derived from a verb which hath the signification of Expiating and Propitiating and for this reason did the Greek Interpreâ—ers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verbal derived from a Verb of the like signification And for this reason was this Cover a Type of Christ whom God had decreed from all eternity to send and in his appointed time did send forth to purchase forgiveness for the sins of his People which forgiveness is often signified by the name of Covering for blessed are they whose iniquities are forgiven and whose sins are covered saith the Psalmist quoted by our Apostle Rom. 4.7 c. In Allusion to this Cover of the Ark and to this use thereof which we have spoken of is our Saviour called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the Apostle doth in these and in the following words set forth all the causes of Mans justification which he doth therefore because justification is the chief Scope of his Epistle and the main Controversie between him and the Jews The chief and principal cause therefore of our Justification is God himself the Meritorious cause is Christ Jesus his merit is his blood that is his Death and Passion The Material cause or Subject of justification is Man the Formall cause is the Remission of sins The Condition required on mans part is Faith the final cause or End why God did justifie Man is his own Glory for he did it that he might be known to be Just in his promise of justification which sheweth his truth and that he might be known to be the justifier of him that believeth in Jesus which sheweth his mercy and goodness Through Faith q. d. To be enjoyed or made ours through Faith That is to be enjoyed by us and made ours if we believe Here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this he excludes Works again We are taught by this that God though he did so love the world as that he gave Jesus Christ to be a Propitiation for the sins thereof yet notwithstanding he requires a condition of them that are to be justified before they shall be justified and have their sins forgiven and that is Faith Or that they must use Faith as an Instrument to apply this Grace which I account as the same In his blood Some refer these words to those whom God hath set forth to be a Propitiation And then this Praeposition In is to be taken for through as it is taken ver 24. And the sence is to be this Whom God hath set forth to be a propitiation through his blood to be enjoyed or made our Propitiation through Faith In the words so construed there must be a Trajection or an Hyberbaton which yet is a figure not unusual with our Apostle who sometimes useth yea often through the ardency of his Spirit to go to a second thing before he hath done with the first and then to return to the first again These words so conjoyned shew how Christ was to be and is our Propitiation or Propitiator or Propitiatory to wit by dying for us and shedding his blood for our sins This Exposition is favoured by that that in the Original as most Expositors read it it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Tenuis but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Asperate But it may be asked what hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be either taken for the Cover of the Arke or alludeth thereunto to do with blood Answ I have shewed how that Cover of the Ark was a Propitiatory and why it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how it was a Type of Christ and indeed as it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propitiatory and as it was a Type of Christ it had nothing significant of blood it did onely signifie that Christ should be our Propitiator or Propitiation but did not signifie how he should be so for Types are for the most part imperfect But what that Type signified not other Types did signifie For the Legall remission of sins which was through the blood of the Beast which was slain for a Sacrifice did Praefigure the Real and Evangelical remission of sins through the blood of Christ who was to be slain for us In that therefore that with the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is mention of blood there is a double allusion an allusion to the Cover of the Ark which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propriatory and an allusion to the Sacrifices of the Law wherein was blood by which was a Legal remission of sins And such a mixture of Types and Sences in speech is not unusuall But as some refer these words By his blood by an Hyperbaton to those more remote words Whom God hath set forth to be a Propitiation So others refer them to the words which they immediately follow namely to those Through Faith
wit the faithful which God also promised to the same Abraham and which are called the children of promise 10 And not only this but when Rebecca also had conceived by one even by our father Isaac 10 But some will perchance object and say But grant that the promise of justification doth not absolutely apperâ—ain unto the children of Israel according to the flesh and that they are not justified by reason of their carnal descent from Israel yet surely they shall be jâ—stified as they are under the Law and seek justification by works But to this I answer As the children of Israel according to the flesh shall not be justifiâ—d for this that they are children of Israel according to the flesh so shall they not be justified neither for thâ—s that they seek Justification by works For when Rebecca her self had conceived by one even by our father Isaac and had two twins in her womb it was even then said unto her that Esau the El er who was a type of the Israâ—liâ—es according to the flesh should serve Jacob the younger who was a type of the faithful and â—uch as should believe And in that this was said unto her concerniâ—g Esau at that time when she had conceived It is an argument to prove that the Israelites according to the flesh should not be justified for or by their works 11. For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth 11. For therefore did God say to Rebecca concerning Esau who as I said was a type of the Israâ—lites according to the flâ—sâ— the Elder shall serve the younger at that time when she had conceived and when the children of which she conceived were not yet born neither had done either good oâ— evil to signifie in a type or in a mystâ—ry that his purpose concernâ—ng the Eâ—â—ction of men to just fication was and should immutably be to elect them thereunto whom he would elect not for their works sake but for his own mercies sake who calleth us to the grace and promises of the Gospel by the preaching thereof that we might believe and believing might be justified 12 It was said unto her The elder shall serve the younger Ver. 12. And with that which was said to Rebecca when she had conceived concerning Esau and Jacob to wit the elder shall serve the younger Accordeth that 13. As it is written Jacob have I loved but Esau have I hated 13. Which was afterwards written Malacht 1.2 3. Jacob have I loved but Esau have I hated if we look into the Mystical meaning of the words 14 What shall we say then Is there unrigteousness with God God forbid 14. But now because I have said that they which are the children of Abraham according to the flesh they as such are not those children of Abraham to which God hath made the promise of justification absolutely no not though they seek justification by works but that spiritual seed to wit the faithful which God promised to Abraham they whether they be Jews or whether they be Gentiles they I say and they only are the children or seed of Abraham whom God hath absolutely promised that he will justifie Some will conclude from hence that if this be so then shall I make God to be unjust for by this he wâ—ll have no account at all of the pure and holy seed of Abraham which are flâ—sh of his flesh and bone of his bone though they seek justification by works if they believe not and will prefer before them in the matter of justification the unclean and unholy seed of the Gentiles if they do but believe But what if God doth prefer the Gentiles if they believe before the Jews who are children of Abraham according to the flesh and seek justificâ—tion by works in the matter of justification if hey belâ—eve not and accepts of them and rejects these Is there therefore unrighteousness with God for so doing God forbid 15. For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion 15. There is no unrighteousness in God if he accepts them to jâ—st fication who believe no though they be Gentiles for the Lord said unto Mo es against whose words ye cannot except when the people of Israel made a Calf and committed Idolatry and had therefore deserved to be destroyed all of them I will have mercy on whom I will have mercy and I will have compassion on whom I have a mind to have compassion Exod. 33.19 16 So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 16. Where by the way take ye notice of this O ye Jews which go about to establish your own way of Justification but have not submitted to that way of Justification which God hath prescribed that to attain to Justification is not of him which willeth or inventeth or chooseth to himself a way of Justification nor to him who travelleth or runneth in that way which he will and he hath invented and chosen and is zealous therein but it is of God who sheweth mercy to whom he pleaseth and justifieth whom he will 17. For the Scripture saith unto Pharaoh Even for this same purpose have I raised thee up that I might shew my power in thee and that my Name might be declared throughout all the earth 17. But to return to the matter in hand as there is no unrighteousness in God if he accepts of them to Justification who believe no though they be Gentiles So there is no unrighteousness in him if he rejects them from Justification which will not believe no though they be Jews lineally descended from Abraham and Isaac and Jacob according to the flesh and seek Justification by works For whereas God might have justly dealt with others as he did with Pharaoh and have destroyed them with as great a destruction as he did him yet he did not so but said of Pharaoh Exod. 9 16. Even for this same purpose have I hardened thine heart and so stirred and raised thee up against my people that I might shew my power in thee and that my name might be declared throughout all the earth by thy destruction 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardneth 18. Therefore he sheweth mercy to whom he will shew mercy without violation of of his justice and whom he will harden he justly hardeneth 19. Thou wilt say then unto me Why doth he yet find fault For who hath resisted his will 19. But thou wilt say unto me O Jew that if he hardeneth whom he will why doth he yet find fault with us Jews for the hardness of our heart for who hath resisted his will so that he is not hardened if He whill harden him 20. Nay but O man who art
the freedom of those from the guilt and punishment of sin and the dominion thereof which were typified by Jacob that is of the faithful called the Children of the Promise v. 8. Note that Esau may be taken here to signifie a Child of the flesh because he was the Elder brother And men must have a being according to the Flesh before they can be children according to the Spirit that is before they can believe for Nature is before Grace and Jacob may be taken to signifie a child according to the Spirit that is a believer because he was the younger brother For men come to be children according to the Spirit that is men come to believe after they are children according to the flesh So that generally the children of the flesh are elder than the children of the Promise and the children of the Promise younger than the Children of the flesh Note again that servitude under an enemy a Lord a Master or a tyrant is frequently taken in Scripture as a type of Captivity under sin and the guilt and punishment thereof And that the freedom from such an enemy Lord Master or Tyrant is frequently taken as a Type of deliverance from sin and that so frequently as that we need say no more of it Ver. 13. As it is written Jacob have I loved but Esau have I hated i e. Which prophesie or saying accords with that which is written by Malachy Mal. 1.2 Jacob have I loved Esau have I hated At least in a general way That which the Prophet Malachy saith concerning Esau and Jacob did in the History concern only the bodily or wordly estate of those two Brethren or rather of their posterity respectively but we must lift it up to the mystical and spiritual sence wherein God sheweth his love to those which were typified by Jacob and his Sons in remitting their sins and justifying them from their offences and his hatred in those which are typified in Esau and his Posterity in letting them lie in the guilt of their sins without remission Ver. 14. What shall we say then is there unrighteousness with God That is what shall we infer from what I have said shall we infer from what I have said that there is unrighteousness with God because he passeth by so many of the Children of Abraham which are flesh of his flesh yea though they sought justification by their works And pardoneth those which are the Children of promise or Children according to the Spirit that is those which believe though they be Gentiles and not of the Stock of Abraham only because they believe God forbid The Apostle prevents an objection here for whereas he concluded in his last discourse that they which are the children of Abraham or Isaac or Jacob according to the flesh these are not these children which God promised to justifie no nor yet as they were under the Law and sought justification by works But the Children of the promise that is the faithfull whether they be of the Stock of Abraham Isaac and Jacob or whether they be of a Gentile race these are the only children of Abraham to which God made that spiritual promise of justification and which he would justifie A Jew might say Paul if this be so then by thy doctrine God rejecteth those which are of the holy seed of Abraham and Isaac and Jacob yea though they seek justification by the works of the Law which God hath given them if they do not believe and justifieth not only those which are of the holy Stock of Abraham if they believe but also such as are of the unclean Race of the Gentiles But if God shall do so indeed as thou teachest by this thy doctrine then would God be unjust for it would be injustice or unrighteousness in God thus to reject the holy seed of Abraham Isaac and Jacob only for not believing and thus to accept of the unclean Race of the Gentiles only because they believe This objection I say the Appostle prevents here saying What shall we then say is there unrighteousness in God God forbid What shall we say then i. e What shall we infer then or what shall we gather then from that which I have said Is there unrighteousness with God i. e. Shall we infer from thence that God is unjust in these his dealings and dispensasations God forbid i. e. No by no means See Cap. 3.4 Ver. 15. For he saith to Moses I will have mercy on whom I will have mercy c. He gives a reason here why God is not unjust in passing by so many of the children of Abraham or Jacob which were their children only according to the flesh and not justifying them yea though they sought Justification by their works and in justifying all those which were the children of the promise or children according to the Spirit though they were Gentiles and descended not from Abraham or Jacob by lineal Propagation He saith to Moses To wit Exodus 33.19 I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion These words were spoken by God Exod. 33.19 And they were spoken by occasion of that that the Children of Israel had in the absence of Moses made them a molten Calf and worshipped it saying These are thy Gods O Israel which brought thee up out of the land of Egypt At which the Lord was exceeding angry and would have destroyed them all had not Moses entreated the Lord earnestly to pardon this their sin But the Lord would not pardon them all but some only saying I will have mercy on whom I will have mercy c. By these words God sheweth that he is free and restrained by no Law from shewing mercy and exercising compassion where he pleaseth And therefore he is not unjust or unrighteous in justifying those that are the children of the Promise yea though they be Gentiles most of them Ver. 16. So then it is not of him that willeth nor him that runneth but of God that sheweth mercy This conclusion doth most naturally arise out of what the Apostle alledged out of Exod. 33.19 in the foregoing verse but yet it is not that which he was to prove but that which he was to prove he inferrs from hence and sets down ver 18 But it is a conclusion as it semeth by the by A Question therefore it is and well may be to what end the Apostle makes mention of this Conclusion and why he draws it out and alleadgeth it here Answ This Conclusion is as I said drawn by the by out of the 15. verse and the Apostle often draws conclusions and arguments after this manner as I have observed before ver 11. chap. 7.16 c. But then it is indeed for the most part for the proof of some subject which he had treated of before But he hath not as yet directly treated of such a Subject as this conclusion is hitherto To what end thererefore doth he
because they were not beloved of him nor worshipped him c. There shall they be called the children of the living God i. e In that very place nor shall they change their dwelling for this they shall be called the Children of the living God and shall worship him there as becometh his Children Ver. 27. Esaias also cryeth concerning Israel though the number of the children of Israel be as the sand of the Sea a Remnant shall be saved This is taken out of Isaiah ch 10. v. 22 23. And in the literal or historical sence it is spoken of the Jews in Hezekiahs time who though they were a People as many as the sand of the Sea for number yet they should for their sins be so wasted and destroyed by the Army of Senacharib King of Assyria as that they which should escape and remain alive should be but a very small number or Remnant But in the Mystical sence it signifies that the Jews the greatest part of them should in the time or first time at least of the Gospel be cut off by the just judgemnet of God from being his people which is a kind of spiritual destruction and the highway to destruction everlasting for their infidelity and that there should remain only very few of them which should obtain mercy the mercy of Justification at his hands So that the Jews in Hezekiahs time were a type of the Jews in the time of the Gospel And their corporeal destruction for their sins by the Army of Senacharib A type of their cutting off from God and his People which is a spiritual destruction by the hand of God for their unbelief Crieth i. e. Speaketh audibly and plainly Concerning Israel That is Concerning the people or Children of Israel the Jews Here is Metonymia Efficientis Israel being put for the Children of Israel to wit the Jews Be as the sand of the Sea viz. for multitude Hyperbole A Remnant i e. Only a Remnant or no more than a Remnant that is very few of them The word only is often left to be understood by the Hebrews Shall be saved Supple from the sword of Senacharib Thus in the Literal sence Or shall be saved Supple from their sins Thus in the Mystical A question it is whether the Apostle brings this testimony to prove the Calling of the Gentiles or to prove the rejecting of the Jews Some say this some that But our translatours translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaiah also crieth seem to take it as a testimony to prove the calling of the Gentiles But you will ask how this place can prove the calling of the Gentiles I answer Only by consequence viz. Because through the fall of the Jews Salvation was to come unto the Gentiles Rom. 11. ver 11. It is written Amos 9.11 After this will I return and will build again the tabernacle of David which is fallen down And I will build again the ruines thereof and will set it up This S. James interprets of the calling of the Gentiles Acts 15.16 For by the Tabernacle of David is meant in the literal sence The habitation where David dwelt which was Sion this City was ruined by the Babylonians under Nebuchadnezzar which ruines God promiseth Amos 9.11 to make up again which was performed after the Babylonish Captivity But in this The tabernacle of David which was Sion was a type of the Church of God which consisted in a manner only of the People of the Jews until the coming of our Saviour but then because they received him not they were almost all cut off from being the People and the Church of God for their unbelief And in their room the Gentiles were brought in to make up the Church of God from which they fell and were cut off And this is that which is meant by the Prophet Amos in the mystical sence there And what was meant there the like is meant here And this sheweth that the fall of the Jews proveth the calling of the Gentiles But yet as I conceive the chief if not the only scope of the Apostle here is to shew the fall or casting off of the greatest part of the Jews for their unbelief And so I render and it is the most natural interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Isaiah also cryeth but But Isaiah cryth concerning Israel c. Making â— not a Copulative but a Disjunctive or an Adversative The Apostle therefore beginneth here to make a way to that which he saith in the beginning of the tenth chapter where he resumes and perfects that which he left imperfect in the beginning of this chapter and tells the reason why he was so grieved for the Jews his brethren according to the flesh as he saith he was If we take this of the rejecting of the Jews as I conceive it is to be taken we must conceive that the Apostle speaks it with grief and sorrow of heart being that it is the cause of that continual grief and sorrow which he saith he had in his heart for his brethren His kinsmen according to the flesh ver 2. Ver. 28. For he will finish the work Supple which he hath to do or intendeth to do with Israel that is with the Jews The word Rendred here the work is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred the account And here may be a Metaphor taken from the accounts which men take of their receits and of their expenses where when they have deducted their expences out of their receits their is but a small summe remaining And cut it short Supple So that he will not make any long work of it Or in allusion to the Metaphor of Accountants so that he will bring it to a small summe or Remainder In Righteousness i. e. In Judgement and Severity Righteousness is to be taken here for Judgement and Severity as it is opposed to mercy Because Refer this to the 27 verse as a proof of that as the former part of this verse also was For this is but a Repetition of the foregoing sentence A short work will the Lord make Supple with the Jews in cutting them off That which is here rendred work is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it was in the former sentence and therefore may be interpreted as that Vpon the earth That is upon the Land of Judaea Thus in the literal sence the whole Earth being put for a part by a Synecdoche But upon the Earth that is upon the whole habitable Earth thus in the mysticall sence Ver. 29. And as Esaias said before i. e And as Esaias said Cap 1. v. 9. of hâ—s Prophesie which he said before that which I last quoted out of him for that I quoted out of Chap. 10 33. Read these words As Esaias said before as with a Parenthesis The Greek word which is here rendred said before is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred also foretold or Prophesied Except the Lord of Sabbath That is except
exhortation To Exhort is for a man to move or stir up the mind of his auditors with pleasing and insinuating speeches to the works of piety and godliness In Exhortation i. e. Let him carry himself soberly in Exhorting according to the measure or proportion of faith that is according to the measure or proportion of this his gift of Exhortation These last take not as divers offices of the Church but as divers gifts or graces which may meet in one Subject though they are often separate and distinct And note that it is the Apostles scope here not to shew what offices shall be in the Church but to shew how men should make use of those gifts which God hath given them for the benefit of the Church without pride Many such gifts as these were conferred upon many of the Church immediately by the holy Ghost for the good of the Church in the first times of the Gospel He that giveth i. e. He that hath wherewith to give and God hath given him an heart to give Let him do it in simplicity i. e. Let him not do it for vain-glory or any other sinister end So some Or let him do it liberally or bountifully So others The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred liberality 2 Cor. 8.2 and so some would have it rendred here But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its prime signification signifieth simplicity and it is to be taken here â—s I conceive for simplicity of heart and that is done in simplicity or with simplicity of heart which is done with a pure sincere and simple intent that is where nothing is eyed but that which should be eyed As in alms the relieving of the poor and the glory of God not vain-glory or obliging the poor to himself For he that sheweth or pretendeth one thing in his work and thinks of another thing in his heart Cor duplicat as Saint Austin speaketh he doubleth his heart and so doth not what he doth in Simplicity Note that the Apostle alters his phrase here for he saith not he that giveth in giving He that ruleth in ruling He that sheweth mercy in shewing mercy As he said before He that teacheth in teaching He that exhorteth in exhortation Wherefore he seemeth to have some other intent here than he had there His intent therefore was there to shew that men should not arrogantly exceed the measure of their gifts Here that men should use those gifts well which they had received the former respected the quantity as I may so speak this the quality of their doings He that ruleth i. e. He who hath the rule and goverment of others committed to him With diligence That is let him rule with diligence this he saith because diligence care and studdy is required of all Rulers He that sheweth mercy To wit to such as stand in need of mercy With cheerfulness i. e. Let him do it that is let him shew mercy with cheerfulness God loveth cheerfulness in all such actions Ver. 9. Let love be without dissimulation Whom we love let us love with a sincere heart not making an outward shew of love when our heart is far from it but let our heart and shâ—w go together Abhor that which is evil cleave to that which is good i e. And in your love abhor that which is evil and cleave to that which is good that is do not that for love sake which is evil but remember in all the ways of your love to cleave to that which is good Some love so perversly as that they will humor their friend in any thing which he desireth be it never so vicious Against such doth the Apostle give this rule here But yet some take these words more generally and make them as the summ of the Law which is to eschew evil and do good and say that they are here alledged as a reason why love should be without dissimulation q. d. Let love be without dissimulation For dissimulation is evil And what saith the law Abhor that which is evil cleave to that which is good Ver. 10. Be kindly affectioned one towards another with brotherly love i. e. Ye which are Christians and so Saints love one another with more than an ordinary love yea love one another with brotherly love The Apostle spoke of Love ver 9 and here he speaks of love again but in the ninth verse he spoke of that love which we shew to men in general In this verse he speaks of love which we ow to the Saints in particular that is to the brethren that is to them which are of the same Christian faith and religion with our selves But if we shall take the object of love alike or for the same in both places then make that which is here said as an higher degree of love than what was said before q. d. Yea be kindly affectioned one to another with brotherly love that is yea let nor your love be only without dissimulation but be kindly affectioned one towards another with brotherly love c. In honour preferring one another i. e. Every one honouring one another yea and thinking him worthy of honour above himself There is no man so perfect but that he may see some good thing in another which he seeth not in himself and beholding this he may think another worthy to be preferred in honour before himself while he looks upon that The Apostle addeth this in this place because that brotherly love which he commandeth here is cherished and nourished by these means Ver. 11. Not slothful in business i. e. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred thus not slow in your desire and ready will to do good For among other significations which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath It signifies a ready will to help or do good to another See Hen. Stephens Thesau Vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But howsoever the General word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be drawn here to this sence by the Circumstances of the place The sence therefore of these words here may be this Be not slothful when you have a desire and ready will to do Good to perform that Good This precept may the Apostle give here with Respect to those precepts which he gave before viz. That he that giveth let him do it with simplicity And that he that sheweth mercy let him do it with cheerfulness Verse 8. And that let Love be without dissimulation Verse 9. And that be kindly affectioned one towards another with Love c. v. 10. That they might do the Duties contained in those Precepts not in wâ—â—d and in Tongue but in Deed and in Trutâ— as Saint John speaks 1 John 3.18 And that there might be a readiness to these Duties not of mind only but of performance also For there may be a readiness of mind at least in shew when there is a backwardness