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
thus 't was sure the power of the true God and not any virtue in the words that did it This Christ uses as an argument ad homines that they who themselves profess'd to cast out Devils by the God of Abraham had no reason to say Christ did it by the Prince of Devils V. 32. Speaketh a word It is ordinary in the Hebrew dialect for speaking to signifie doing and word to signifie thing and so here to blaspheme or to speak a word against the son of man and again against the Holy Ghost is to oppose and resist them Now the phrase Son of man here belongs unto Christ as he appear'd in the weaknesse of humane state the son of Mary considered without any such light shining in him to convince all men that he was the Messias viz. Christ abstracted from the great power of his doctrine and miracles which when they did appeare convinced the Auditors to an acknowledgment that never man spake as he spake and the beholders here v. 23. and elsewhere that sure he was the Messias This power of his doctrine and here particularly of his miracles is in the parallel place Luc. 11. 20. called the finger of God which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God that is a work of Gods own power which the Magicians by their sorcery were not able to doe and here v. 28. the spirit of God which two phrases finger of God and spirit of God appeare by these two parallel places compared to be all one and consequently To oppose or to speak against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of God is in this place to oppose the power and convincing light of these miracles of his which manifested him to act by the power of God so were the Testimonies of God himself that Christ was what he affirm'd himself to be the Messias promised And that shews the ground of difference betwixt these two sinnes speaking against the Son of man and speaking against the Holy Ghost the first was the not beleiving him to be the Messias when though he affirmed himself to be so yet there was not that convincing light and manifestation of his being so but the second was resisting this light thus brightly shining in him acknowledging the miracles which he did Joh. 11. 48. but rather then they would acknowledge them to be done by God because if they did that they must receive him as the Messias which they would not doe because he was not such an one as they had fancyed and desired he should be a temporall deliverer affirming them to be done by the Devill v. 24. which being their onely possible evasion and that here confuted by Christ by three arguments the first v. 26. the second v. 27 28. and the third v. 29 and 30. he now tells them that this if they continue in it must needs bee a wilfull blindnesse and so not capable of that excuse of ignorance or blinde zeale of which the former sinne was capable Ib. It shall be forgiven him The difference of these two sinnes being set downe note h. it followes now that the former of these was a sinne for which under the Law of the Jewes there was place for sacrifice and and so for forgivenesse upon a generall confession of all unknowne sins and asking pardon for them of God It did not incurre that sanction of Death or Excision from the people and proportionably in the Christistian anagogy it was in the number or of the nature of those sins by which the sinner if before living spiritually doth not ipso facto become spiritually dead nor incurre present obligation to death eternall but by Christs sacrifice is preserved from it and if before he were spiritually dead yet is not this such as is to him imputed so as to fill up the measure of his iniquities and bring utter desertion upon him but as a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unaffected ignorance Num. 15. 28. is accordingly pardonable by a generall repentance such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth which was speaking a word against the son of man and yet easily pardonable Ib. It shall not be forgiven As that former kind of sin was capable of mercy so this second was of a farre higher nature none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorances for which only sacrifices were appointed under the law Heb. 9. 7. Num 15. 18. but parallel to those for which there was no Sacrifice accepted see Heb. 10. but just vengeance and punishment under the Law to which death without mercy was to be expected on the impenitent opposers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries and despisers Heb. 10. 27 28. Those that sin thus are the soul that doth ought presumptuously or with a high hand Num. 15. 30. a hand lifted up saith the Hebrew a hand against Gods finger Lu. 11. 20. or against the holy Spirit here and so that reproaches the Lord there as the spirit Heb. 10. 27. which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blaspheming the spirit here and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22. and so must be cut off from the people And proportionably now under the Gospel such a sin as this shall not be forgiven the offender thereby if he were before spiritually living certainly dyes spiritually and so is cut off from Gods true Israel and by the Apostles and the Churches discipline is to be cut off from the congregation by censures the sacrifice of Christs death typifyed by the legall sacrifices doth not obtain that such sinners should not fall into present spirituall death and present obligation to eternall death nor doth the spirit of meeknesse but the rod of Excommunication belong to such Or if the offender were not before spiritually living this addes unto his dead works and so brings on him a new obligation to eternall death Though the sacrifice of Christs death if they repent of such sin particularly and actually God giving them space of life to do so may and certainly doth raise them up from this spiritual death and obligation to eternall by Justification But without such particular speciall repentance from their sin particularly retracted they shall continue in death spirituall here till they fall into eternall hereafter which is now by Christ most clearly revealed against all wilfull sin centinued in impenitently though it were not before so clearly revealed under the Law The issue of this whole matter as farre as concern'd the Pharisees there was this that unlesse their sinne were particularly retracted by repentance and Christ received and acknowledged upon these miracles of his or afterwards by the conviction which the Holy Ghost should work upon the crucifiers they can never have pardon or
from which so much good or glory to God might come This indeed by some is thought to be an objection of great force against me who am falsely accused to have delivered this very saying in the case of the heathens having the Gospel preached to them viz. that the greatnesse of the heathens sinnes makes Gods mercy appear the more illustriously great in vouchsafing to call them by the preaching of the Gospel and that therefore it is lawfull to live heathenish sinfull lives by that means the more to illustrate and set out Gods mercy to us in pardoning such great sinnes But as I shall speak more to that anon ch 6. 1. so now in a word it is a calumny a consequence by mistakers falsly laid to my charge and all that is needfull to reply to it at this time is to expresse detestation of it and my opinion that 't is a damnable doctrine in any that should teach it and such as will render the destruction of those Jewes most just who thus object In opposition to which I distinctly affirm that no one sinne is to be committed though it be in order to and in contemplation of the greatest good even the illustrating the glory of God 9. What then are we better then they No in no wise for we have before proved both Jewes and Gentiles that they are all under sinne Paraphrase 9. Some farther objection there would be against what we have said if indeed the Jewes were much better by having received the Law lesse sinfull more innocent then the Gentiles For then it might be said that when the Gentiles are taken in who were the greater sinners and the Jewes who were better then they cast off there were some unequall dealing indeed But the truth is we Jewes were not better or more innocent then they but as we have before charged the Jewes as they doe the Gentiles with wilfull damnable sinning so it is most true of them they were in a very foule course of vices when Christ came and long before the farre greatest part of them where the sinfulnesse of the Gentiles being supposed by them to whom he writes and not needing to be proved but only that of the Jewes he insists on the proof of that onely see v. 19. 10. As it is written There is none righteous no not one Paraphrase 10. This may be confirmed by the severall testimonies of Scripture spoken of the Jewes in severall texts of the old Testament all which were too truly appliable to the Jewes at the time of Christ's coming They are universally depraved to all iniquity Psal 14. 1. and 53. 1. 11. There is none that understandeth there is none that seeketh after God Paraphrase 11. They live almost Atheistically Psal 14. 2. 12. They are all gone out of the way they are together become unprofitable there is none that doeth good no not one Paraphrase 12. They are apostatized from all piety so farre from having done God any faithfull service that they doe the quite contrary Psal 14. 3. see note on ch 1. h. and Luk. 17. a. men of putrid noy some conversations and this so generally that there is not any considerable number of pious men discernible among them 13. note e Their throat is an open sepulchre with their tongues they have used deceit the poyson of aspes is under their lips Paraphrase 13. Their talk or discourse of which throat tongue lips are the principal instruments is most murtherous and malicious Psal 5. 9. like the poyson of aspes incurably mortal Psal 140. 4. 14. Whose mouth is full of cursing and note f bitternesse Paraphrase 14. They curse and deceive Psal 10. 7. speak contumeliously and falsly against their brethren 15. Their feet are swift to shed blood Paraphrase 15. They are most bloodily disposed delight and are ready to doe any injury Isa 59. 7. to wrong any innocent person 16. Destruction and misery are in their waies Paraphrase 16. Their actions are very oppressive and grievous to others grinding the face of the poor and afflicting them sadly 17. And the way of peace have they not known Paraphrase 17. But for ought that tends to the good of any to charity or peaceable-mindednesse they know not what belongs to it Isa 59. 8. 18. There is no fear of God before their eyes Paraphrase 18. They have utterly cast off all care or thought of piety Psal 36. 1. 19. Now we know that what things soever the law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God Paraphrase 19. Now this we know that what the books of the old Testament the Psalmes and the Prophets thus say they say to and of the Jewes and so by complaining so much of their universal defection and their all manner of wickednesse they conclude them and not only the Gentiles to be obnoxious to God's vengeance and most justly punishable by him without any thing to say for themselves as they are considered barely under the Law having so visibly sinned against that and incurr'd destruction by the rules of it 20. Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne Paraphrase 20. To conclude then There is no justification see note b. to be had for any Jew that hath been guilty of any sinne by the legal observances by circumcision and the rest of the Mosaical rites without remission of sinnes through the grace of God in the new Covenant Nor indeed can it be imagined that justification and salvation can be hoped from thence from whence comes the acknowledgment of our sinne and guilt and such indeed is the Law and such is circumcision particularly whose nature it is onely to oblige us to purity and to tell us what we should doe and when we offend to give us knowledge and to reproach us of that and to denounce judgment against us and appoint sacrifices which are only the commemorating of our sinnes before God Heb. 10. 3. not the expiating of them but not to help us to justification without the mercies of God in the new Covenant see note on Mat. 5. g. 21. But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets 22. Even the righteousnesse of God which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference Paraphrase 21 22. Whereas on the other side there is now a sure clear new way to blisse see note on ch 1. b. to wit that which was in the world before and so doth not depend at all upon the Mosaical Law see Mat. 5. p. manifested to men by Christ but mentioned also and obscurely set down in the Old Testament namely that way of justifying men by faith in Christ or by that course which is now prescribed us by Christ which way
in the purchase of pardon and forgiveness absolutely or for any but those that doe sincerely returne from their wicked lives and embrace the faith and obedience of Christ but to give space and to admonish and call to repentance and use means on God's part effectual if they be not obstinately resisted or contemned by us to bring us to new life And that is the meaning also of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption which is in Christ v. 24. his freeing men from that necessity of perishing in their sinnes calling them to Repentance using all probable means to redeem and purifie them from all iniquity which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming Tit. 2. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work redemption Lu. 1. 68. And so sometimes also forgiving signifies as when Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father forgive them Lu. 23. 24. for there he praies not for final or actual present absolute forgiveness to them but for the giving them space to repent and means to convince them of their sin by the coming of the holy Ghost and the Apostles preaching to them the resurrection of Christ from that death which they had inflicted on him And so must we understand the remission of sinnes which in the Creed is proposed to all to believe V. 26. Just That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just or righteous signifies a mercifull or charitable person hath been shew'd from the Hebrew notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy Note on Mat. 1. g. And accordingly it may be observed that the word seldome in these books if ever belongs or is applied to the act of vindicative or punitive justice but as there in the case of Joseph who would not offer his wife to legall punishment and therefore is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous for the abating of the rigour of exact law and bringing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation or equity or mercy in stead of it Accordingly it is here to be resolved that this phrase being used of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God may be righteous must be understood to denote his mercy and goodnesse and clemency in pardoning and forgiving of sinnes that being the thing look'd on in the many foregoing expressions our being justified freely by his grace v. 24. the propitiatory v. 25. Gods means of exhibiting or revealing his covenant of mercy Gods righteousness that is his mercifull dealing with men under this second Covenant v. 25 and 26. and the remission of sinnes and forbearance v. 25. 'T is true indeed that the satisfaction made and the price pai'd for our sinnes by Christ being the meritorious cause of this remission and justification may fitly denominate God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just in that other respect and it is most certain that God to give a great example to his hatred to sin and his wrath against sinners was pleased to lay on his own son the iniquities of us all rather then let sinne go utterly unpunished But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous being so commonly taken in that notion of mercifulness and so seldome in this of vindicative justice there is no reason to interpret it thus in this place V. 28. Conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ratio or ratiocinium not onely in the notion of the Logician but also of the Arithmetician not only reason or arguing but also reckoning or counting and so you shall find it ch 9. 28. whose art is called thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counting or reckoning whence Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting account with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we therefore call counters or those by which we cast account Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perfect and make up an account and to conclude or summe up and so 't is here used to conclude not in the Logicians but Arithmeticians notion of concluding Of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 13. f. CHAP. IV. 1. WHat shall we say then that Abraham our father as pertaining to the note a flesh hath found Paraphrase 1. What then doe we say Can it be said or thought that Abraham who is said in Scripture to be righteous or accepted by God as righteous obtained that testimony by the merit of his own innocence or performances This affirmative interrogation is in effect a negation and so the meaning is This cannot with any reason be affirmed by any 2. For if Abraham were justified by works he hath whereof to glory but not before God Paraphrase 2. For if he were so justified by any thing in himself any innocence or performance of his he might then be said to have somewhat to glory of his justification being an effect of his performances and not of the free grace of God see note a ch 3. 27. But sure there is no such matter Or if toward men who had nothing to blame in him he might have any place of boasting yet sure toward God he hath none he cannot be able to say to God by way of boast as of any speciall merit or excellency which alone is matter of boasting that he had done any thing by virtue of which he was justified before God And therefore certainly whatsoever privilege or prerogative was or could be conceived to belong to him or his posterity it was from the free mercy of God a fruit of undeserved promise and that excludes all boasting for what hast thou in this case which thou hast not received and why then boastest thou as if thou hadst not that is as if it were not a meer act of mercy and bounty to thee 3. For what saith the Scripture Abraham believed God and it was counted unto him for righteousnesse Paraphrase 3. And this appears by that way of God's dealing with him which is in the Scripture clearly enough set down and that the very same by which we teach and professe that all men are now dealt with by God that is a way that belongs to the Gentiles though sinners if they will forsake their heathen waies and now receive and obey Christ as well as to the Jewes viz. that Abraham believed God followed his call and believed his promise and thereupon though he had formerly been guilty of many sinnes and though his obedience being due to God's commands could not challenge any such reward from God yet did God freely justifie him that is upon his forsaking his countrey and the idolatries thereof and after upon his depending upon God's promises made to him and so walking cheerfully in his duty towards God pardon his past sinnes receive him into speciall favour strike a covenant of rich mercies with him 4. Now to him that worketh is the reward not reckoned of grace but of debt Paraphrase 4. By this 't is clear that 't was not his innocence or blamelesnesse by which he is said to
men lived and went on in sinne and hostility against him were pleased to have such favourable thoughts toward them see note on Mat. 5. m. if by the satisfaction wrought for our sins by Christ we were then thus farre restored to his favour that he was pleased to propose unto us free and easie conditions of mercy in the Gospell if he then used us so friendly as not to praeclude the way of salvation but called us to repentance with promise of pardon for all past sinnes upon our coming penitently in unto him much more easie will it be and agreeable to that former essay of his goodness to us now after he hath gone so farre with us to rescue us out of the power and danger of our sins by his rising from the dead c. 4. 25. and sending that Spirit by which he was raised to raise us up to a new life And this also as far as concerns Gods part is wrought for us 11. And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement Paraphrase 11. And yet this is not all but having received these benefits of reconciliation and promises of future salvation if we be not wanting to our selves we have now ground even of the greatest joy and confidence and dependence on God in all that can befall us in this life see v. 3. through this same Christ Jesus who having made peace between God and us and tendred us such easie conditions of mercy now under the Gospell hath also given us a title to all consequent acts of friendship and kindnesse which can be received from God so that all that now befalls us being for our good is consequently matter of rejoycing to us 12. note b Wherefore as by one man sin entred into the world and death by sinne and so death passed upon all men for that all have sinned Paraphrase 12. From all which the conclusion is that as by Adam's disobedience to that Law given to him under the penalty of death that is by eating the forbidden fruit sin came into the world and death or mortality by sinne and being come in seized not onely on Adam to whom 't was particularly and expressely threatned In the day that thou eatest thou shalt die the death but upon all meer men also that were after born because all were sinners that is born after the image and likeness of Adam that was now a sinner and had begotten no childe in his innocence 13. For untill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neverthelesse death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come Paraphrase 13 14. For after Adam's time before Moses or the time of giving the Law men sinned and though it be true that sinne is not charged to punishment but when there is a Law to forbid it expresly under that penalty and therefore it might be thought that sinne without the Law would not bring in death into the world yet by the parity of reason all men being Adam's posterity and begotten after the image or similitude of a sinfull parent v. 12. and God being supposed to rule the world still after the manner that he had first explicitely revealed that death that was once come in did lay hold on all that posterity of Adam from that time till Moses when the Law was given and death again denounced expresly though they sinned not against a Law promulgated under that penalty or in that high presumptuous degree that Adam did In which thing Adam is in the comparison the opposite member to Christ the Messias to come for as death which was the punishment of Adam's sin past on all men begotten after the similitude of sinfull Adam though they committed not that particular sin of eating the apple against which the death was expresly decreed and threatned that is though they sinnd not so presumptuously against a Law promulgated under that penalty so justification and eternal life belongeth not only to those who were as Christ perfectly just who have never lived in sinne but cometh upon all others who having not obeyed after the likenesse of Christ doe yet return unto him by faith and repentance and then for the future obey sincerely though not exactly and so in some manner and degree resemble Christ as children doe parents and as mankind did Adam 15. But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Paraphrase 15. In this place there ought to be in ordinary manner of writing another member of the period answerable to the beginning of it v. 12. the 13th and 14th verses being certainly to be read as in a parenthesis after this manner For as c. So c. But the Apostle having insisted on the first part of the comparison thus farre and finding that the grace in Christ rose much higher then the condemnation in Adam he is fain to forsake that comparison and to rise above a comparison and conclude not with a So but with a Not onely so but much more thus The gift communicated from Christ to believers is farre greater then the punishment communicated from Adam to his posterity as sinners for as they were begotten after the similitude of laps'd Adam and so were all sinners as well as Adam so probably were they as great sinners in other kinds as Adam was in that but these to whom the mercy in Christ belongs are not righteous in such a degree as well as Christ 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification Paraphrase 16. And as in respect of the likenesse the advantage is on Christ's side of the comparison believers being not so like Christ in degree of holinesse as they were like Adam in degree of 〈◊〉 so again for the sinne for which Christ wrought atonement the advantage is great again on Christ's side above Adams 〈◊〉 not only as by Adam so by Christ but the benefit farre exceeded the hurt for indeed the charge or enditement see note on ch 3. b. and consequently the sentence that was on occasion of one sinne did naturally and by the same reason belong to the condemnation of all others that were born after his image sinners as well as he but the gift that was brought in by Christ pardon for all new creatures was upon occasion of many sinnes and to the justifying of those that were not righteous as Christ no nor as Adam but had been guilty of more then one even of many sinnes And this makes the
offered every year anew on the day of expiation thereby commemorating not only the sins committed that year since the last day of expiation but their former sins again for which they had foremerly sacrificed at the time of committing of them and to typifie that one true sacrifice of Christ that alone is able to do the work for all our sins 4. For it is not possible that the bloud of bulls and goats should take away sins Paraphrase 4. For the truth is it is not in the power of any sacrifice of any beast to take away the guilt of sin or purifie the conscience 5. Wherefore when he cometh into the world he saith Sacrifice and burnt-offering thou wouldst not but a body hast thou prepared me Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world God's despising of those legal sacrifices is mentioned and all that is thought fit to be depended on in order to obtaining pardon for sin is the body of Christ God giving him a body and designing that to crucifixion fitting it for the Crosse as the servants car for the door-post Deut. 15. 17. to which it was to be nailed on which ground of similitude it is that in stead of opening or boaring my ear in the Psalmist t is here framing him or fitting him a body see Note on 2 Cor. 13. c. and so decreeing that to be the perfect and complete sacrifice which was to supply the defects of all the rest 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure Paraphrase 6. And then he adds in the name of Christ speaking to God his Father The offerings of legal sacrifices I know are not acceptable in thy sight or able to reconcile thee to sinners 7. Then said I Lo I come in the volume of the Book it is written of me to doe thy will O God Paraphrase 7. Therefore I that is Christ come according to what he had undertaken and bound himself by bond to his Father in order to that great work of our redemption to perform whatsoever thou my God shalt require of me 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldst not neither hast pleasure therein which are offered by the Law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second Paraphrase 8 9. By which place of the Psalmist Psal 40. it is clear that the sacrifices appointed by Moses's Law are not of any force with God but onely the sufferings and death of Christ the first being in that place wholly renounced and disclaimed and onely the second set up 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Paraphrase 10. And by this gracious will of God which Christ came to perform in the body which God prepared for him v. 5. by offering that body once for all and not by those legal sacrifices which were oft repeated all our sins are explated see note on c. 9. e. and we received into Gods favour as many of us as by performing the condition of sincere obedience still required of us are rendred capable of that great benefit purchased for us by the sufferings of Christ 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Paraphrase 11. Again under the Law the high Priest was wont every year once see c. 7. 27. on the great day of expiation to officiate and offer up yearly the same kinds of sacrifices bullocks c. none of which have power to free the conscience from the guilt or the offender from the punishment of sin 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Paraphrase 12. But Christ having by his own death made one complete sacrifice which will suffice for the sins of all the world without need of repeating it sealing to all that shall ever liveâ— a covenant of mercy and remission upon repentance hath ever since continued at the right hand of God and shall doe so for ever 13. From henceforth expecting till his enemies be made his fooâ— stool Paraphrase 13. Exercising his regal office in mens hearts and meaning to exercise it also over sin and death it self in abolishing or subduing them both in the resurrection 14. For by one offering he hath perfected for ever them that are sanctified Paraphrase 14. For that one offering of his in his death hath done the whole work once for all completely for all obedient Christians all sanctified disciples of his that having the intercession of Christ in heaven the senâ—ing the Spirit c. adjoyned with it which are the grounds of furnishing us with all grace c. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before 16. This is the covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember no more Paraphrase 15 16 17. And of this the Scriptures of the Old Testament doe testifie for after he had premised as the first thing promised in his covenant the writing his laws in their hearts and on their minds and revealing his will and giving them his sanctifying grace for the reforming of their wicked lives he then adds as a second part of his covenant the free pardon of all the sins and transgressions of their former life whatsoever they have been 18. Now where remission of â—hese is there is no more offering for sin Paraphrase 18. And this being done once for all there is no need of any farther sacrifices or Judaical observances for which some of you doe so zealously contend 19. Having therefore brethren boldness to enter into the holiest by the blood of Jesus Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced and the benefit of it being to us so great even to give us liberty see Joh. 7. a. to approach unto God in prayer and apprehension of his promises to have title to heaven it self through what Christ hath purchased for us 20. By a new and living way which he hath consecrated for us through the veile that is to say his flesh â— Paraphrase 20. Which confidence and liberty to enter he hath helped us to by a way never known before and that a clear or living way in opposition to the dead shadows and rudiments under the Law which I say he hath helped us to by passing himself from the outer to the inner tabernacle from this life to another breaking through the veile or partition between them that is through his flesh being
after some remarkable manner of appearance parted asunder visibly before Christ and the Spirit of God descended upon him as a dove descends upon any thing visibly hovering and lighting upon him so Mark 1. 10. and John Baptist saw and discerned what was done Jo. 1. 32. 17. And loe a voice from heaven saying note l This is my beloved son in whom I am well pleased Paraphrase 17. And as the heavens parted asunder a thunder came out and joyned with it a voice delivering these words This is c. i. e. This is my son whom I have sent on purpose to reveal my will by him and whatsoever he teaches comes from me and is perfectly my will or law Annotations on St. MATTHEW Chap. III. V. 1. The Baptist That we may understand the meaning of the title Baptist we must first know what was meant by the washings among the Jews Their frequent every day washings I now speak not of but referre them to their proper place Mark 7. 3. Those which we now speak of were those of the whole body of which sort were first the Washings of the Priests when they went into the Temple to minister or officiate for that they never did after the building of the Temple but they first wash'd their whole body At the going into the Tabernacle washing the hands and feet was sufficient Exod. 30. 20. but not so after the building of the Temple see Cod. Joma c 3. They bring the Priest to the house of washing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was without the Temple over the water-gate There as it follows § 3. the Priest washes and though he be under no legall uncleannesse yet he never enters but he washes first and § 4. he puts off his clothes and goes down and washes The washing of his hands and feet which was oft repeated 10. times in a day § 3. was done in the Temple over the house of Happarvah as 't is there called but this first washing of the whole body was constantly used before the entrance into the Temple four times more in the Temple on the day of Expiation for it was not lawful to come in thither without washing first an imitation of which are the washings and lustrations among the Gentiles A second sort was the washing of the Proselytes who were to be received into the Church or Temple of the Jewes and so to be wash'd at their entrance as the Priests at their going into the Temple Those Proselytes I mean which being not born of Jewish but Heathen paâ—ents became Proselytes of Justice i. e. receiv'd the Jewish religion and submitted to their whâ—le Law were circumcised c. These men were admitted by the Jewes not only by Circumcision and while the Temple stood by Sacrifice but also with this ceremony or solemnity of Washing i. e. ablution of the whole body done solemnly in a River or other such great place or receptacle of waters so saith the Talmud of Jethro Moses's father-in-law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made a Proselyte by circumcision and immersion in water Tr. Repudii and the manner of this immersion is said to be that they should sit in water up to the neck and in the while learn some of the precepts of the Law both hard and easie This ceremony of their Initiation was never upon any occasion reiterated say the Jewish writers see note on Joh. 13. 6. and belonged not only to those which being of years came over from Heathenisme to the Jewes religion but also to their children-infants if their parents and the consessus under which they were did in behalf of their children desire it and on condition that the children when they came to age should not renounce the Jewes religion Nay the native Jewes themselves were thus baptized so saith the Talmud Tr. Repud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Israelites doe not enter into Covenant but by these three things Circumcision and Baptism and Peace-offering and the proselytes likewise Now these that were thus initiated did put off all their former relations not only their former worships and manners but their relations of kindred c. and came forth as if they had been newborn of a new mother as the Talmud oft expresses it So that he which was kin to him before shall from thenceforth cease to be so i. e. to be so accounted by him To which I suppose our Saviour referres when he speaks of leaving father and mother and wife and children c. Mark 10. 29. Luke 18. 29. and when he talkes of being born again of water c. To this no question belongs that of Tacitus Hist l. 5. speaking of those that went over to the Jewes religion nec quicquam priùs imbuuntur quà m contemnere Deos exuere patriam parentes liberos fratres vilia habere they are taught by their first admission to despise i. e. to forsake their fathers and mothers children and brethren c. And the Jewes have a saying that he that hath married a wise too neer of kin to him if he turn Proselyte to the Jewes and receive their Baptism he is no longer neer of kin to the woman and so may now lawfully live with her Of this custome of Baptizing Proselytes among the Jewes we have a clear testimony in Arrian the Stoick Philosopher in his Epictetus l. 2. c. 9. where the Proselyte Jew is by him styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipt or baptized and he that is not really converted to their religion but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or outward profession and shew is by him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a counterfeit baptized person Having said thus much of the custom among the Jewes 't is now most easie to apply it to the practise of John and after of Christ who certainly took this ceremony from them Hence was John's baptism as theirs in a River in Jordan Mark 1. 5. in a confluence of much waters as in Aenon John 3. 23. because as it is added there was much water there and therefore as the Jewes writing in Greek call those Lakes wherein they wash themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the Christian Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vessel which contained the baptismal-water is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swimming or diving place with some reference also to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. 2. where the cures were wrought on them that went down into it The other parts of the parallel will easily apply themselves all that is proper to this place is only this that John preaching repentance to the Jewes in the desert received all that came unto him as new Proselytes forsaking their old relations i. e. their sins and in token of their resolved change put them into the water dipped them all over and so took them out again and upon the sincerity of their change promised them remission of their sins and told them of the Messias which was suddenly to appear
them to impose these heavier tasks on all men How unreasonable this was is easily discern'd but however by this means it came to passe that a great contention did in the infancy of the Church arise betwixt the Judaizing zelots and the Orthodox meek disciples of Christ The former were for the observation and continuance of every ceremony of the Judaical law obliging all the very Gentiles as many as accepted of the faith of Christ to undertake the observance of it to be Circumcis'd c. The latter asserted the liberty of the Gentiles who were never under that Jewish yoke and for the Jewish converts insisted on Christs reformation and consequently the abolition and non-obligation of those shadowes which he had changed for that which was so much more excellent Rom. 7. 4. The Judaizers yet farther press'd the great prerogative that the Jewes had beyond all others in having that Law of Moses meaning by it that exact form as it was given by him and as that was oppos'd to Christ's reformation or the same now review'd and reform'd by Christ Nay because the promises made to Abraham were by them suppos'd to belong to all the Jewes which stuck close to that old Mosaical form and to none else and to help them to justification to the favour of God and pardon of sins Mat. 3. 8 9. though they liv'd in many sins unreform'd and those such as were of farre greater moment Mat. 23. 23. than the omitting the ceremonies of the Law could ever be deemed which they so vehemently stood for therefore they more and more enhaunsed and press'd the necessity of retaining every pin in the Temple every ceremony of the Mosaical law as it was before Christs reformation And with them the Gnosticks soon complyed and generally inflam'd the unbeleiving Jews against all the Orthodox Christians that did not And against these Hereticks and those boasters of this Law as a prerogative beyond all others these assertors of Moses's old form against Christ's review and reformation the Apostles wrote the greatest part of most of their Epistles And so in them though the word be very oft used in the former notion for the Jewish religion not as 't is opposed to but as 't is perfected by the Gospel and that so often that 't were redious to name them yet doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works of the law many times signifie that which I now set down for the second notion of the word this old form of the Jewish religion as it was before it was reformed by Christ in those particulars formentioned and that in opposition to the new form as it now stands reform'd and heightned altered and improv'd by Christ Thus Rom. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking to and of the growing sect of the Gnosticks or Judaizers He rests in depends on and boasts of the law discriminates himself from all others not only Gentiles but Christians which Judaize not and though he commit grosse sins against the very law v. 21 22. yet he thinks to be justified by being a punctual assertor of the external observances of the Law against all things else even against Gods own reformations So Rom. 3. 20. By the works of the law no flâ—sh shall be justified before him i. e. by observation of the form prescribed by Moses as it differs from Christs reformation or by bare observing the outward ceremonial without the inward substantial part of it the circumcision without the purity Rom. 2. 28 29. For as it follows by that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the discerning or acknowledging of sin the law of Circumcision shews a man his o he commits farre from justifying him in the commission of it So again v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the law or without the works of the law i. e. without that punctual observation of the Mosaical form the righteousnesse of God or God's way of justifying men is manifested Where 't is observable that this way of justifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the law taken in this second sense is said to be testifyed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law and the prophets in the first sense It being often intimated by them that not the outward ceremony but inward purity was that which is acceptable to God So again v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of works opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith the outward to the inward law where yet v. 31. having oppos'd them in that second notion he makes them friends again in the first notion of the Law In which saith he Christ did not abolish but only perfect and so establish the Law heighten the former duties and require more elevated performance of them then was before beleived to be under precept and for the Ceremonial change them from the external to the internal performance of them and so likewise for the Judicial requiring the equity of them i. e. that which among us is proportionable to that which appeared to be Gods will among them as farre as the variation of circumstances makes prudent or reasonable for us So again Rom. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise to Abraham was not by the law The law there signifies the command of Circumcision Gen. 17. 10. which being after the giving the promises to him Gen. 12. 2 7 and 13. 14. and 15. 1 4 6. and 17. 2. it could not be said that that was the foundation of the promises made to Abraham so Gal. 3. 17 18 21. and so Rom. 4. 14 15 16. So again Rom. 6. 14 15. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the law under the Mosaical yoak of legal performances such as Christ reform'd and alter'd is oppos'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under grace that state under Christs reformation So Rom. 7. 4. you are dead to the law or the Law to you you are no more bound to it and v. 6. we are freed from the law i. e. from those parts of it wherein Christs reformation hath made a change So Rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unability and weaknesse of the law points to that second notion of the Law before 't was perfected by Christ So Gal. 2. 16. three times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works of the law in the same sense as was explain'd Rom. 3. 20. So again c. 3. 2 5 10 11 12. and in many more places in that chapter only with this light change The Law without the mercy or pardon of sin brought in by the Gospel The Law taken alone as Exclusive of the other For by that Cursed is every one that continues not in all c. And in this sense is v. 13. the curse of the law that punishment that the Law brings on every sinner and none but the Gospel frees us from So c. 4. 21. and c. 5. 4 18. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of Rome and Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been the plantation of both these the one laying the foundation or first preaching the Faith there the other confirming them v. 11. especially the Gentile part of them Thirdy That S. Peter being the Apostle of the Circumcision or Jewes as S. Paul of the uncircumcision or Gentiles the Church which was now at Rome consisted much of the Jewes that were dispersed from their own countrey and dwelt there but withall of some Gentile-Christians also to whom especially this Epistle is addressed as appears c. 1. 13 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you to whom he writes are joyned with the other heathen nations and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks and Barbarians v. 14. Fourthly That the Jewish Christians here as in other places Act. 15. 1. and 21. 20. though they had received the faith of Chris◠were yet very zealous for the upholding the Jewish Law the Mosaical rites and consequently opposed the preaching of the Gospel to the Gentiles unlesse they first became Proselytes of the Jewish Covenant of Circumcision and so submitted to their whole Law And this they did especially upon two arguments 1. That the Gentiles being Idolaters and so great sinners and by them styled and counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners by way of eminence were utterly uncapable of the favour or mercy of God and consequently of the benefits of the Gospel 2dly That Circumcision being the seale of Gods covenant of mercy none were capable of mercy from God that were not circumcised This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul For as he freely preached the Gospel to the Gentiles and in every city where the Jewes resisted forsook them and profess'dly betook himself to the Gentiles Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances as of an abrogated abolished law see Rom. 7. 1. even to Jew-Christians Act. 21. 21. much more to those that from the Gentiles should convert to Christ whose past sinnes how great soever they were yet if they should now upon the preaching of Christ forsake them and accept the faith and obedience of Christ they should freely be forgiven them whereas on the other side without the receiving the faith the Law of Moses Circumcision and Sacrifices c. would not be able to justifie any whether Jew or Gentile-Proselyte from any wilfull sinnes against that Law This was the summe of S. Paul's doctrine at Antioch Act. 13. 38 39. that through Christ is preach'd unto them remission of sins and by him all that believe are justified from those things from which they could not be justified by the Law of Moses that is from the guilt and punishment of known deliberate sinnes of the greatest size even Idolatry it self for which the Law afforded no mercy no place of repentance but inflicted present death in case of sincere reformation As when Heb. 9. 15. Christ is said to be mediator of a new Covenant to redoem us by his death from the transgressions that were under the Law that is from those sinnes for which the Law afforded no pardon upon repentance and reformation And the same is the theme and subject of a considerable part of this Epistle And because the objections of the Judaizers both in the grosse and in every branch of them being familiarly known to the writer are not so distinctly and formally set down by him to receive their severall answers but proceeded to covertly and so as might least interrupt the thread of the discourse this is one chief cause of the difficulty of the Epistle which may be lessen'd by this Praemonition Fifthly That before the time of writing this Epistle Simon Magus and the Gnosticks the darnel which in those first times the devil constantly sowed whereever the Christian faith had entred were come as to other places so to Rome also For in Claudius's time it was that a statue was erected at Rome To Simon the Holy God and to that this Apostle referres 2 Thess 2. 4. which Epistle as hath been said was written four years before this From whence as it will be easie to believe that many passages in this Epistle referre to and are purposely opposed against that haeresie of the Gnosticks so when we remember the character of these men that they were great asserters of the Mosaical rites opposed and condemned all that neglected them and yet lived in all the foule villanies of the Gentiles we shall the lesse wonder that a great part of this Epistle being address'd to Christians at Rome is yet set distinctly to reprehend those Gentile practices c. 1 and 2. and to answer the Jewish objections against the Christians there being so many unclean Judaizing Gnosticks which had crept in among the Christians and every where brought disturbances among them that the Apostle that desired to defend the faith and confirm the weak seducible professors of it could doe nothing more worthy of his Apostleship meaning as he saith when he came among them to withstand these opposers of both sorts with all boldnesse c. 1. 16 17 18. and particularly to justifie and vindicate his practice of preaching the Gospel to the Gentiles who neither by their former sinnes nor their want of Circumcision were praejudged or excluded from receiving benefit by it at which the Judaizers were so much offended That this was the occasion of this Epistle and that this was the theme accordingly set upon c. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to the Jew first and also to the Greek and pursued from thence to the conclusion at the end of c. 15. will appear in the explication of it wherein as we shall find much of difficulty in many places as particularly in that of c. 11. the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16. so our having this grand scope of the Apostle in our eye the vindication of this act of Gods providence as in calling the Gentiles so in leaving the obdurate incredulous Jewes will be very usefull to extricate the reader out of those difficulties which the abstrusenesse of the writing and the unobserved concise passing from one Jewish objection to another rather glancing by the way at their known objections then solemnly proposing and answering them have first caused and then some inconvenient praejudices and praepossessions have improved and enhansed and at length made appear so insuperable In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places by inculcating and by way of parenthesis interserting those heads of discourse which I conceive are chiefly referred to and from the observing of which the explication doth principally proceed conceiving this length and circumlocution the shortest way to my designed end the clear
shall belong and extend to all both Jewes and Gentiles circumcised or uncircumcised without any discrimination who shall believe there is mercy to be had for all true penitents through Christ and so set themselves to a new life whatsoever their sinnes have formerly been 23. For all have sinned and come short of note g the glory of God Paraphrase 23. For Jewes as well as Gentiles are found also to be sinners and so farre from meriting Gods praise or acceptance and so by any way but by the Gospel there is neither justification nor salvation to be had for them 24. Being justified freely by his grace through the redemption that is in Jesus Christ Paraphrase 24. And therefore whensoever they are justified either one o◠other it is freely by his undeserved favour see note b. through that great work which Jesus Christ hath wrought for the redemption of man that is for the obtaining pardon for their past sinnes and working in them reformation for the future see note h. 25. Whom God hath set forth to be a note h propitiation through faith in his blood to note i declare his righteousness for the remission of sinnes that are past through the forbearance of God Paraphrase 25. Which Christ the Messias of the world God from the beginning purposed to set forth unto men as the means to exhibit and reveal to us his covenant of mercy on condition of our faith and constant new obedience to him who hath died for us to make expiation for our sinnes and to work reformation in us hereby demonstrating the great mercifulnesse of God now under the Gospel in that he forbears to inflict vengeance on sinners but gives them space to repent and promises them pardon upon repentance 26. To declare I say at this time his righteousnesse that he might be note k just and the justifier of him which believeth in Jesus Paraphrase 26. To reveal I say and make known unto us at this time this way of justifying sinners in the Gospel by grace or mercy and pardon of sinne whereby God appears to all to be a most gracious and mercifull God and accordingly to accept and reward all those which though they have formerly sinn'd doe yet upon this mercifull promise and tender and call of Christ's give themselves up to be ruled by him to live as he hath commanded in the Gospel 27. Where is boasting then It is excluded By what law of works Nay but by the Law of faith Paraphrase 27. By this means then all proud reflections on our selves are perfectly excluded a thing which the Mosaical Law was made use of to foster in the Jewes they thought themselves thereby discriminated from and dignified above all other men in the world and that by being Abraham's seed and circumcised and such like externall performances they were secured of the favour of God whatsoever they did but by this Evangelical way of Gods dealing in Christ accepting and acquitting all Gentiles as well as Jewes through grace and mercy by which their sinnes are forgiven and they received into Gods favour without any respect of personal privileges of being Abraham's seed or of bare outward performances c. only upon their return and change of life upon performance of new faithfull obedience unto Christ to which they are called and to which they are by him enabled wherein there being so little so nothing imputable unto us all boasting is utterly excluded 28. Therefore we note l conclude that a man is justified by faith without the deeds of the Law Paraphrase 28. The summe or result therefore of this discourse is that by this Evangelical way the favour of God is to be had for those that never had to doe with the Judaical Law see note on Mat. 5. g. circumcision c. see v. 21. and note b. 29. Is he the God of the Jewes onely is he not also of the Gentiles Yes of the Gentiles also Paraphrase 29. For otherwise it would follow that God had care or consideration of no other part of the world but onely of the Jewes which certainly is not true for he is the God of the Gentiles also hath a peculiar care and consideration of them that come not from Abrahams loynes as long as they imitate Abrahams faith or on condition they doe so 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith Paraphrase 30. And after the same manner receives all into his favour the believing Jewes and the believing though uncircumcised Gentiles by this one Evangelical way of pardon and free remission of sinne to all that shall perform new obedience and fidelity to Christ see note b. 31. Doe we then make void the Law through faith God forbid yea we establish the Law Paraphrase 31. Which Evangelical way of receiving men into the favour of God is so farre from evacuating the Law or making it uselesse that it is rather a perfecting of it a requiring that purity of the heart which was the inward notation of the legal ordinance of circumcision and so in all other things a bringing in the substance where the Law had only the shadow the sufferings of Christ and his intercession in stead of the sacrifices and propitiatory v. 25. under the Law Annotations on Chap. III. V. Chiefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here clearly denoteth a form of enumeration answerable to our imprimis and signifies that the Apostle was about to reckon up all the advantages of the Jew in this place and accordingly began with one resolving to have proceeded had not an objection here diverted his purpose for many chapters together not permitting him to return from that digression till c. 9. where again he falls to the same matter and enumerates the remainder of those privileges particularly v. 4. c. The onely privilege which here he begins with is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their being intrusted with the oracles of God What is meant by that phrase 't will not be amiss to explain in both parts of it and first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles Beside the four garments used by the Priest when he officiated there were four more proper to the High priest The first of them was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pectorall because it was fastned about the neck and came down hanging upon the breast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Sol. Jarchi on Exod. 28. 4. it hangs before or neer the heart In the Scripture 't is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poctoral of judgement because by it the High-priest received the responses of God in all matters of difficulty as when they should make war or peace c. This is called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiq. l. 3. c. 8. the very Hebrew word the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not pronounced and of it he saith that in the Greek language it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not rationale I
of God Joh. 12. 44. they loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory or praise of men more then of God and so God's testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise from God Joh. 5. 44. And so it seems to denote here that reward which belongs to unsinning obedience in which boasting is founded v. 27. and to which Grace as it signifies pardon of sinnes is opposed v. 24. and therefore of this all men are said to come short who are found to be sinners in the beginning of the verse Thus is glorying towards God set down as a consequent of justification by works c. 4. v. 2. V. Propitiation Some difficulty there is in this verse which must be explained by surveying the severall parts of it The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things to cover and to expiate see Note on Heb. 9. d. the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for the covering of the arke is indifferently rendred in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering And indeed very fitly and properly both because as that place where the Cherubim or Angels of God's presence were placed was the covering of the Arke so Exod. 25. 22. God promised that in that place he would talk with Moses and give responses and shew himself propitious to the people Thus beside the many places in the Old Testament it is used in the New Heb. 9. 5. where the Cherubim of glory that is the pictures of the Angels in the manner wherein they were wont to appear that is in the resemblance of a bright cloud or glory are said to overshadow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the covering of the Arke or propitiatory And in proportion to this must the word here be rendred not propitiation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2. 2. but propitiatory Christ being now the antitype prefigured by that covering of the Arke either as Theophylact conceives in that our humane nature in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the covering or veile of his Divinity or because God exhibited and revealed himself in Christ as the Propitiatory was the place where God was wont to exhibite himself peculiarly he by whom God spake to us Heb. 1. 1. in whom the fulnesse of the Godhead dwelt bodily and on whom the Angels descended with that voice This is my beloved son c. and by whom God gave his responses to the world shewing himself propitious to them which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrating of his righteousness or mercy that here followes or shewing a way by which he will be propitiated viz. through faith in his blood not by any legal performances the condition required on our part to be performed This condition is here introduced by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive case through which is the note of a condition as with an Accusative it is of a cause and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith in his blood where the blood being the object of the faith it must signifie in concreto Jesus Christ who thus shed his blood shed it to propitiate and satisfie for our sinnes and shed it to redeem us from all iniquity in or on whom we are to believe and that is styled ver 22. in that simpler phrase yet to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of Jesus Christ Beside this the blood is also the foundation or motive of the Christian faith that which perswades us to believe and obey Christ because what he hath taught us as the will of God he hath thus confirmed to be so by signing it with his blood and so the blood of Christ is said by S. John to be one of those which testifie or bear witnesse on earth and to induce our faith of the Gospel thus testified by the effusion of his blood And in both these notions this faith is the condition on our part parallel to Christs being proposed a propitiatory on Gods part for as God exhibits himself to us in Christ demonstrates his righteousnesse or mercifulnesse and reveals himself propitious to us in putting us in a way of finding mercy entring a new covenant with us so must we believe on him thus exhibiting and revealing his Fathers will to us and observe those rules of Repentance and new life upon which he promiseth to be thus mercifull to us And accordingly this condition is here immediately subjoyned to Gods proposing Christ as a propitiatory as the condition on our part on which he so proposeth him Ib. Declare his righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here best be rendred demonstration of his righteousness and accordingly as the method of demonstrating is wont to be by the cause so here followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with an Accusative case is a note of a cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the passing by not taking notice of past sinnes the sinnes whether by Jewes or Gentiles formerly committed that is before the revealing and manifesting of God's will unto them by Christ According to that of Act. 17. 30. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking over net taking notice of that time of ignorance doth now command all men every where to repent and Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou lockest another way and beholdest not the sinnes of men that they may repent The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the direct interpretation of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon as preterition doth from remission as passing by not yet laying to their charge for punishment doth from absolving acquitting of them For though in order to their repentance and change God doth at the present so passe by their forepast sinnes as not to forsake them or shut up all waies of mercy against them but reveals Christ to them with promise of pardon for what is past if they will now obey him this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet unlesse that change be wrought and for the future approved to him there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or pardon to be expected from him This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God's forbearance or long-suffering so the word signifies c. 2. 4. in his not proceeding so swiftly and severely with sinners as to cut them off or forsake and leave them helplesse and hopelesse in their sinnes but treating them gently giving them space to repent and amend and using all effectuall means to win them to it all one with God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slownesse to punish mentioned oft in the case of Pharaoh and elsewhere And this being now God's dealing in Christ is here mention'd as the medium to demonstrate God's righteousness that is that Evangelical way revealed by Christ wherein it consists not
be just in the sight of God or any meritorious act that was thus rewarded in him see note on c. 3. b. For if it were then would it not be said that God did account or reckon his faith unto him for righteousnesse that is freely out of meer mercy justifie him as v. 3. it was and v. 5. is again said these two phrases it was reputed to him for righteousnesse there and were it is reputed to him according to grace or favour being directly of the same importance but that upon his perfect innocence and blamelesnesse God was bound by lawes of strict justice to reward and crown his innocence and his virtues as paying him that which he ought him a due debt and not freely giving it him by way of favour and grace as is implied in accounting or imputing to him for righteousnesse 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnesse Paraphrase 5. But his way of justification was by believing pardon for sinners upon reformation and thereupon reforming and giving himself up to doe whatsoever God now would have him doe and so 't was not any originall innocence of his which might challenge the reward as due but onely God's acceptation of his faith which was an act of God's meer mercy and that may be vouchsafed to Idolatrous Gentiles upon their repentance as well as to him and their receiving of the faith and leaving their former courses of sinne on Christs command as he did in his countrey upon God's be accepted to the justification 6. Even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works Paraphrase 6. Agreeable to which is that description of blessednesse in David Psal 32. that he is blessed whom the Lord out of his free grace and pardon of sinne accepteth and accounteth as righteous and not on any merit of their own performances that is that blessednesse consists in having this Evangelical way of justifying sinners or those who have been sinners and now repent and return vouchsafed to any man not that of never having lived in sinne for want of which the Jewes will not admit the Gentiles to any hope of justification but the other I say of mercy and forgivenesse upon reformation and forsaking their former evil waies as appears by the words of the Psalme 7. Saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Paraphrase 7. Blessed are they not who never sinn'd at all that were never in a wicked or wrong course as of the Gentiles it is acknowledged that they were but who having been ill have reformed and found place of repentance and of mercy upon reformation meerly by the forgivenesse and pardon of God 8. Blessed is the man to whom the Lord will not impute sinne Paraphrase 8. Blessed is the man whose sinne though he have been guilty as 't is acknowledg'd the Gentiles have is not charged on him by God but freely pardoned and forgiven unto him upon his reformation 9. Cometh this blessednesse then upon the circumcision onely or upon the uncircumcision also for we say that faith was reckoned unto Abraham for righteousnesse Paraphrase 9. This then being the nature of the Evangelical course of God's gracious way of dealing with sinners giving them place for repentance and upon the sincerity of that justifying and accepting them whatsoever their former sinnes have been we may now farther consider whether this course may not be taken with uncircumcised Gentiles as well as with the Jewes and that will best be done by considering how God dealt with Abraham and what condition Abraham was in when God thus reckoned his faith to him for righteousnesse or justified and approved of him and rewarded him so richly for believing 10. How was it then reckoned when he was in circumcision or in uncircumcision not in circumcision but in uncircumcision Paraphrase 10. And of this the account is easie if we but observe the time when Abraham's justification is spoken of viz. when those words were said of him Abraham believed and it was counted to him for righteousnesse For we find that was Gen. 15. 6. before he was circumcised ch 17. 24. and therefore it could not be a privilege annext to circumcision but is a grace and favour of God whereof the uncircumcised Gentiles are no lesse capable then the Jewes who are within the covenant of circumcision which is an evidence that receiving of Christ now and believing and obeying of him as then Abraham obeyed will be accepted by God without circumcision 11. And he received the signe of circumcision a seal of the righteousnesse of the faith which he had yet being uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousnesse might be imputed unto them also Paraphrase 11. And being justified after this Evangelical manner upon his faith without and before circumcision he received the sacrament of circumcision for a seal on his part of his performing those commands of God given to him his walking before him sincerely Gen. 17. 1. upon which the covenant is made to him and thus sealed v. 2 4 10. and on God's part for a testification of that faith of his and obsignation of that precedent justification and so by consequence he is the father in a spirituall sense that is an exemplar or copy which they that transcribe are called his sonnes of every uncircumcised believer who therefore succeeds him as a son to a father in that privilege of being justified before God 12. And the father of circumcision to them who are not of the circumcision onely but also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised Paraphrase 12. And in like manner a spirituall father conveying down mercies and the inheritance to the Jewes that were circumcised and do now convert to Christ and so besides circumcision which they drew from him do also transcribe his diviner Copy follow his example of faith and obedience which were remarkable in him before he was circumcised leave their sinnes as he did his countrey and believe all Gods promises and adhere to him against all temptations to the contrary 13. For the promise that he should be the heir of the world was not to Abraham or to his seed through the Law but through the righteousness of faith Paraphrase 13. For the great promise made to Abraham and his posterity that they should possesse so great a part of the world Idumaea and a great deal more beside Canaan under which also heaven was typically promised and comprehended Heb. 11. 14 16. was not made by the Mosaicall Law or consequently upon condition of performing and observing of that see note on Mat. 5. g. but by this other Evangelicall way of new obedience without having observed the Law of Moses without being circumcised 14. For if they which are of the Law
with the performance of the promise and not onely so but also and over and above it was reputed to him as an eminent piece of virtue And so it will be now in the Gentiles if upon our preaching to them they now believe and repent 21. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead Paraphrase 23 24. For this is recorded of him for our instruction to teach us how God will reward us if we believe on him without doubt or dispute in other things of the like or greater difficulty such is the raising Christ from the dead which was wrought by God for us and all mankind Gentiles as well as Jewes and our belief of it is now absolutely required of us to fit us to receive and obey him that is thus wonderfully testified to us to be the Messias of the world and that receiving and obeying of him will now be sufficient to the justifying of us without the observations of the Mosaical Law as Abrahams faith was to him before he was circumcised 25. Who was delivered for our offences and was raised again for our justification Paraphrase 25. For to this end was both the death and resurrection of Christ designed he died as our surety to obtain us release and pardon to make expiation for our sinnes past to deliver us from the punishments due to sinne 3 and rose again from the dead to open the gates of a cele stial life to us to ensure us of a like glorious resurrection which could never have been had if Christ had not been raised 1 Cor. 15. 16 17 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising partly to convince the unbelieving world by that supreme act of power and so to bring them to the faith that before stood out against it partly that he might take us off from the sinnes of our former lives bring us to new life by the example of his rising and by the mission of the Spirit to us whereby he was raised and so to help us to actual justification which is not had by the death of Christ but upon our coming in to the faith and performance of the condition required of us sincere obedience to the commands of Christ So that as the faith of Abraham which was here said to be reputed to him for righteousnesse was the obeying of God in his commands of walking before him c. the believing God's promise and without all dubitancy relying on hâ—s all-sufficient power to doe that most impossible thing in nature and his veracity and fidelity that he would certainly doe it having promised it which contains under it also by analogie a belief of all other his divine attributes and affirmations and promises and a practice agreeable to this belief going on constantly upon those grounds in despight of all resistances and temptations to the contrary so the faith that shall be reputed to our justification is the believing on God in the same latitude that he did walking uprightly before him acknowledging his power his veracity and all other his attributes believing whatsoever he hath affirmed or promised or revealed unto us concerning himself particularly his receiving of the greatest sinners the most Idolatrous heathens upon their receiving the faith of Christ and betaking themselves to a new Christian life and as an Embleme and token and assurance of that that great fundamental work the basis of all Christianity his raising Jesus from the dead whom by that means he hath set forth to us to be our Lord to be obeyed in all his commands delivered to us when he was here on earth the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead and this faith not only in our brains but sunk down into our hearts and bringing forth actions in our lives as it did in Abraham agreeable and proportionable to our faith And as this faith is now required to our justification so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it without the addition of Mosaical observances circumcision c. as in Abraham it was before he was circumcised Annotations on Chap. IV. V. 1. What shall we say then The â—nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse which contains the question to which the satisfaction is rendred in the following words And in this verse four things must be observed First that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what say we then is a form of introducing a question and though not here in the ordinary printed copies yet in other places hath a note of interrogation immediately following it as c. 6. 1. and 7. 7. This being supposed the second thing is that the remainder of the verse is the very question thus introduced that Abraham c. that is Doe we say that Abraham found according to the flesh And this interrogation being not here formally answer'd must it self be taken for an answer to it self and as interrogations are the strongest negations so will this and must thus be made up by addition of these or the like words No certainly he did not Then for the third difficulty viz. what is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath found that will soon be answered 1. that to find agreeably to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to gain obtain acquire as to find life Mat. 16. 25. 2dly that there must be some Substantive understood somewhat which he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found and that is either indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which he did find or obtain or else more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or justification which had before been named favour approbation with God So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour Luk. 1. 30. and it seems to be a proverbial form and will then be the same with being justified ver 2. And so the illative particle For concludes Doe we say he hath found or Certainly he hath not found For if he were justified that is if he had thus found which notes finding and being justified to be all one Fourthly then it must be examined what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And first it appears to connect with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it â—â—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found according to the flesh and is not joyned with Abraham our father as in reason it would have been and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed if the meaning of it had been our father according to the flesh which being supposed it will likewise follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 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 〈◊〉
comparison again very uneven for if as sinne was a meanes to bring condemnation into the world so the same or some other one sinne had been the occasion of bringing mercy in and pardon had been wrought for that one sinne and no more or for those that should for the future perfectly and exactly obey then the comparison had been equall but the sinnes that occasioned the mercy and have their parts in the benefit of this justification are many sinnes and the persons that should receive it not righteous in that degree as Christ was and that makes the comparison uneven 17. For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Paraphrase 17. For if by Adam's sinne in that one kind death came into the world and through that one mans loynes and by the parity of reason that death was entailed upon all his posterity as being born after his image and guilty of other sinnes though not of that special kind then in like manner or rather indeed much more they that believe on Christ that receive and make use of that most rich grace righteousnesse of Christ that is are holy gracious and righteous too though not in his degree and so are according to his Evangelical way capable of this justification shall by the resurrection of Christ and by his living and interceding forever for them be sure to reigne with him 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the rightousnesse of one the free gift came upon all men unto justification of life Paraphrase 18. To conclude therefore as by one Adam's offence v. 12 and 16. sentence came on all offenders that is upon all meer sonnes of Adam to condemnation so by the righteousnesse of one God's gift of mercy in Christ v. 17. is come on all men Gentiles as well as Jewes to justification that is to the accepting them as just though they formerly lived in never so sinfull a course if they imitate the righteousnesse of Christ by sincere renovation 19. For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Paraphrase 19. For as by Adam's one act of eating the forbidden fruit against which death was threatned all his posterity as such and much more all that sinn'd in any other kind that is all meer mean in the world were subjected to that punishment death which was then pronounced only against the earing of that so by Christ's having performed exact perfect obedience and then suffered death in our stead or to make satisfaction for us all men even the Gentiles themselves that shall come in to Christ and perform sincere faithfull obedience to him shall be justified though they be not perfectly just and accepted by him 20. Moreover the Law entred that the offence might abound but where sinne abounded grace did much more abound Paraphrase 20. As for the Law that was given by Moses that came in by the by as it were to give men the more convincing clear knowledge of duty and sinne and so though it were not designed to that end see Theophylact yet by consequence it became a means to aggravate and enhanse sinne see note on Mat. 1. k. to render it more exceedingly criminous by being against a promulgate Law and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes to whom Christ and the Gospel were first sent 21. That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life through Jesus Christ our Lord. Paraphrase 21. That as we visibly see the great power and authority of sinne over men by the punishment it hath brought on them as is evident by death's seizing upon all so it may be as visible what a royall illustrious power there is in the mercy of Christ over sinne in respect of this new way of justification by Christ even to take away all its condemning and reigning power from it by granting pardon and forgivenesse of and victory over it through Jesus Christ our Lord and all this to Gentiles as well as Jewes Annotations on Chap. V. V. 9. Justified Having formerly given the notion at large of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to justifie Note on c. 3. b. all that is here necessary to be added will be by way of enquiry whether the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified here be only a Nominal or Real passive that is whether it only note the action as farre as concerns Christ's part in meriting and obtaining Gods pardon and acceptance for us and God the Fathers part in admitting sinners to pardon giving them place of repentance which is no more in effect but the offering pardon and acceptance on the conditions of the Gospel or whether to this action of the Father and Christ it farther superadde the reception thereof in the patient the actual partaking of it For these two somewhat distant notions the word is capable of either 1. that we are as farre as belongs to God's and Christ's part justified the price being pai'd by him and accepted by his Father and that if we be not now actually so 't is through our own default our non-performance of the condition or 2. that we have the benefits of Christs death bestowed and conferred actually on us pardon of sinnes c that is are actually justified That the forther is the meaning of the word here may appear 1. by the generall drift of this chapter which is to set out the love of the Father and of Christ towards us v. 8 c. God commendeth his love towards us c. where therefore the matter is determined to that which Christ doth for us toward our Justification that is to his death the sole meritorious cause of it without looking to that which is extrinsecall to it our performance or non-performance of the condition which is required on our parts to make us capable of the benefit thereof that having been formerly and often mention'd v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being justified by faith 2 dly by that which is said v. 8. we being yet sinners Christ died for us where 1. his dying for us is all one with our being justified by his death as appears by the circumstances of the Context the 8 9 10. verses compared together and 2. by sinners meaning habituall grosse sinners which is also express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 6. not weak but sick even to death see 1 Cor. 8. Note b. 't is certain that to them continuing such actual justification belongs not so again v. 10. We when we were enemies were reconciled to God by the death of his son where as death is all one with blood so is reconciled to God
with justified and that belongeth to enemies while they are such to whom yet we know by many other places that actual pardon and so actual justification or reconciliation belongs not 3 dly by comparing of this justification by Christ with the condemnation by Adam v. 16. where Adams condemnation belonging to all the justification spoken of must be that also which belongs to all and so not the actual pardon which doth not belong to all or to any but those who perform the condition All which being supposed 't is from other places manifest that some condition there is required of us to make us capable of this benefit of the death of Christ the non-performance of which is that which restrains and limits the number of men actually justified to a farre narrower compasse then that which is here spoken of and this condition being to be performed by us by the means of the resurrection and grace of Christ 't is therefore said c. 4. 25. that he rose again for our justification that is to make us capable of those fruits and benefits of Christs death as well as died for our sinnes See Note on c. 3. h. V. 12. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being an illative form and most fitly rendred Wherefore makes it here necessary to enquire how that which followes is inferr'd from what went before and the satisfying that enquiry will prepare for a right understanding of the remainder of this chapter The former chapters had maintained the right of the Apostles preaching to the Gentiles by shewing that God was an impartial Judge both to punish impenitent foul sins and to reward penitence and good living without any partiality whether in Jew or Gentile c. 1. and 2 but most discernibly c. 2. 6. to the end Then in the third chapter follow objections against this and answers to them and on occasion of one of them taken from the sinfulness of the Gentiles is inserted a discourse of Justification under the Gospel shewing how that is no way prejudiced by past sinnes if they be sincerely forsaken nor hindred by want of Circumcision and Mosaical observances And this is insisted on and exemplified in both parts by the story of Abraham chapter 4. and then brought home to all believers in the former part of this chapter From all which as so many premisses or mediums of probation the conclusion is here inferr'd but withall by comparing the Justification by Christ with the Condemnation by Adam farther confirm'd and illustrated in the remainder of this chapter viz that the mercy of God under the Gospel belongs unlimitedly or indefinitely to all sorts of men the Gentiles as well as Jews For the discerning of which it will be needfull that through the remainder of the chapter an Emphasis be laid on the universal forms of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the many v. 15. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward all men twic◠v. 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many twice v. 19. By all and each of which are meant in the widest latitude without exclusion of any all mankind to whom Jewes and Gentiles the mercy and life introduced by Christ belongeth only on condition of new life required of them as the condemnation or death in Adam did to all his posterity The other difficulties in the chapter caused by essipses v. 15 16 18. by a parenthesis of two verses 13 14. by a comparison divided one part from the other by that parenthesis and the second part of it rising higher then the former and so necessarily changed from the form of a comparison or equality to that of an argument à minori ad majus from the lesse to the greater are explicated in the Paraphraste and need not here farther be insisted on CHAP. VI. 1. WHat shall we say then shall we continue in sinne that grace may abound 2. God forbid How shall we that are dead to sin live any longer therein Paraphrase 1 2. Now therefore for that objection against our doctrine of the Gentiles being taken in by God intimated ch 3. 8. Doe we affirm indeed what we are accused to affirm that men may live and continue and go on in sin that by that means the mercy of God which we acknowledge is illustrated by his looking graciously on the Gentile sinners may be in like manner the more set out by pardoning the greater sinners continued and gone on in by us Christians God forbid we should make any such conclusion or make any such use of the doctrine of God's mercy to sinners which we know was designed only to call and draw the Gentiles out of their sinfull courses to sincere reformation upon this promise of pardon for what is past Act. 17. 30. on condition of future amendment and not to encourage them to continue or go on one minute longer in that course or to flatter them with hope of impunity if they did Certainly our doctrine is of a farre distant making from this and our profession of Christianity most strictly obliges us to the contrary for our baptism is a vowed death to sin and therefore we that are baptized must not in any reason return to or live any longer in it our being baptized Christians obligeth us not to return to this mire again after we are thus washed 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 4. Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life Paraphrase 3 4. 'T is a thing that every Christian knows that the immersion in baptisme referres to the death of Christ the putting the person baptized into the water denotes and proclaims the death and buriall of Christ and signifies our undertaking in baptisme that we will give over all the sins of our former lives which is our being buried together with Christ or baptized to his death that so we may live that regenerate new life answerable to Christ's resurrection which consists in a course of all sanctity a constant Christian walk all our daies 5. For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Paraphrase 5. For if wee have in baptisme undertaken to forsake sin and to be dead to the motions of it and so to imitate Christ's death and thereby have been so graffed into Christ that we are become the same tree with him partaking of the same juice with that root we are then under the very same obligation to imitate and transcribe his resurrection by our new regenerate lives which are our first resurrection and the lively
as a demonstration of the pretiousness of that stone that whosoever depends on it it will never faile him he shall never miscarry that laies all his weight on that foundation CHAP. X. 1. BRethren My heart's desire and prayer to God for Israel is that they might be note a saved Paraphrase 1. And as before c. 9. 1. so now again I must confesse to you my brethren the Christian Jewes that whatever the Jewes believe of me as though I were their enemy there is none more passionately and tenderly affected to them then I am From this it is and nothing else that I doe so heartily desire and pray to God for all that people that they may timely believe and turn unto Christ that so they may be delivered at this time and escape and not be involv'd in the fatal destruction that attends that people and withall be saved eternally by so doing 2. For I bear them record that they have a zeal of God but not according to knowledge Paraphrase 2. For I must testifie this of them that they are very many of them great zelots for their Law as that which is commanded them by God and so in their way zealous to have God obeyed but for want of true knowledge which the Gospel offers them and they will not receive they are mistaken in their zeale are not such zelots as they ought to be 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God Paraphrase 3. For they being not satisfied in the truth of what we teach them particularly of God's way of justifying men under the Gospel and desiring and intending to be justified by the Law their external legal observances they will not part with them and thereupon have refused that Evangelical way of justification which is so much better then that 4. For Christ is the end of the Law for righteousnesse to every one that believeth Paraphrase 4. For Christ hath consummated and reformed the Law of Moses requiring internal in stead of external obediences and hath set up a new way of justification which belongeth to all those that believe and obey him though they doe not perform the Law 5. For Moses describeth the righteousnesse which is of the Law that the man which note b doth those things shall live by them Paraphrase 5. For Lev. 18. 5. the way of being justified under the Law is set down by Moses to be a task of strict performances required of us that he that will be justified by that must never offend against any part of it for upon those terms onely justification is promised there and he that offends once is guilty of all that is hath lost all pretense of justification by that and this every man doth and so this is not so excellent and happy a course that ye should be so fond of it and withall it consisteth of a great burthen of ceremonies and externall performances all required to justifie a Jew before the coming of Christ and Christ that requires the substantiall duties requir'd by those shadowes hath done you no injury to free you from them 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heaven that is to note c bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead Paraphrase 6 7. But that justification which is to be had by the Gospell is not on such strict difficult terms above the reach of our knowledge or our strength that description of the perspicuity and intelligibleness of Gods commands given then by Moses to the people and setting life and death before them Deut. 30. 12. being very fitly appliable to the Gospell viz. that it is neither obscure not such as depends on any difficult performances of ours but on that which Christ hath done for us The Christ by which we are to be justified is not by any paines of ours to be fetch'd down from heaven he came down himself and dyed for us nor is he to be fetch'd out of the abysse by us he is risen again of himself for our justification to obtain pardon for our past sins upon our reformation for the future and to give us grace to doe so and these two being the two main parts of our faith signifie this truth that all that is required of us is by him made very plain to be known and possible to be performed all the difficult part is performed by himself and the easie required of us 8. But what saith it note d The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach Paraphrase 8. But thus the Evangelicall justification is described That which is required of us toward it is within the reach of any ordinary understanding to conceive being proclaimed by us to all that will believe and within the compasse of a Christian to perform through Christ that strengthens him A sort of precepts so agreeable to humane nature and so familiar to our knowledg that thou maist without much pains learn them thy self and teach them others and for thy practice with pleasure and felicity perform them which character cannot so fitly belong to any thing as to the way of faith and new obedience set down in the Gospell which we now preach unto you in opposition to that other of legal performances which had so much of unprofitable weight and even impossibility in it 9. That if thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Paraphrase 9. And this but of two parts as it were one for thy mouth the other for thy heart v. 8. For thy mouth that if in spight of all persecution and danger that shall attend the profession of the Christian faith thou shalt yet venture all and make profession of it and in thine heart as the principle of Christian practice believe the resurrection of Christ and conform thy practice to that belief in forsaking of sin and arising to new life in imitation of Christ's rising from the grave thou shalt escape this huge judgement impendent on the Jewes and withall be justified and saved eternally 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Paraphrase 10. For the justifying faith is onely that practicall of the heart which must have confession of the mouth go along with it and that shall give you your part in that great delivery see v. 13. and in that eternall rest hereafter 11. For the Scripture saith Whosoever believeth on him shall not be ashamed Paraphrase 11. For to that is appliable that of Isa 28. 16. made use of here c. 9. 33. and 1 Pet. 2. that whosoever believeth on him
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dost thou believe I doe believe This interpretation of some learned men depends upon a presumption that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an answer not a question the pretense of which is because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the Glossary promitto spondeo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulor which indeed will reasonably be admitted by a Metonymie as in Seneca de beneficiis interrogatio is used for stipulatio and so it may be appliable here because he that thus comes to God or any to desire directions or counsel from him is presumed to promise on his part to perform what shall be required of him But then still this sponsio is not an answer but rather a question the answer being responsio a return to this sponsio that is an agreement between parties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theophilus whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally the question and it is not any more according to analogie that it should be the answer then that the Latine inquiro or interrogo should be the answering of a question which we know is only the asking of it It may I suppose more regularly be rendred the question or addresse of a good conscience to God as enquiring signifies in our present notion consulting with seeking to asking counsel of God as in Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never permitted my own conceit to perswade me without asking some others counsel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be carefull to ask others counsell and not to be directed by your selves when the true penitent believer comes to God as to the oracle to enquire of him for the whole future life with a Lord what wilt thou have me to doe or Good master what shall I doe to inherit eternal life applying himself to God for his directions of all his future actions and that with a sincere upright conscience resolving firmly to doe what is there required of him which resolution of universal sincere obedience is that which is there set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rinsing of sullages with the water which is but the ceremony that signified that other and was not to be thought to avail any but those that performed what was signified by it any more then the circumcision of a Jew without the inward purity According to this it is that as Tertullian calls Baptisme sponsio salutis an undertaking of salvation that is of the way laid down by God to it l. de Bapt. and l. de Resurr Carnis Anima non lavatione sed responsione I suppose again it should be read sponsione sancitur the soul receives its sanction not by washing but by undertaking for that is the meaning of sponsio and accordingly sponsores and susceptores are all one so Cyprian expressly calls it interrogatio Baptismi Ep. 76 and 80. the asking or inquiring of Baptisme And this is indeed the peculiar nature of Baptisme the ceremony of the Christians Proselytisme his initiation and admission into Christs family which is according to the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his coming unto God as a disciple and accordingly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 19. make disciples baptizing Baptisme is the ceremony of their entrance on discipleship CHAP. XI 1. I Say then Hath God cast away his people God forbid For I also am an Israelite of the seed of Abraham of the tribe of Benjamin Paraphrase 1. Here it will be objected again that by this it seems to be concluded that then God hath utterly cast off the Jewes his antient people having cast them off from the preaching of the Gospel To this I answer that the objection is utterly causlesse and groundlesse for that the Jewes are not utterly cast off I my self am a visible example who had not only the Gospel revealed to me from heaven by Christ but am employed as an Apostle to preach to others who yet am an Israelite as lineally descended from Abraham by Benjamin as any can be supposed to be 2. God hath not cast away his people which he foreknew Wot yet not what the Scripture saith of Elias how he note a maketh intercession to God against Israel saying Paraphrase 2. God hath according to his threats Deut. 29. 28. cast off the rebellious Israelites but those whom he did foresee to be such whom he might according to the rules which in the Gospel he hath prescribed approve and love his honest faithfull servants that have any kind of probity in them those sheep that hear his voice he hath not now cast off or pass'd any decree against them Of which kind though they seem but few yet are there not so few In like manner as in the story of Elias 1 Kin. 19. 10. when he comes to God and complains of the wickedness of that people their murthering God's prophets and throwing down his altars then built by pious men of the ten Tribes to serve God with when they were not permitted to go to Jerusalem in which case the prohibition of building private altars is by the learned Jews said to have ceased and doing it in so universal a style as if he were the one only pious man left in the land and that that was the reason that they now plotted and attempted to kill him also 3. Lord they have killed thy prophets and digged down thine altars and I am left alone and they seek my life 4. But what saith the answer of God unto him I have reserved to my self seven thousand men who have not bowed the knee to the image of Baal Paraphrase 4. To this complaint he receives answer by the voice from heaven 1 Kin. 19. 12. in these words I have reserved or left for my self out of that deluge of sin wherein the ten Tribes are involved or as the Hebrew may be rendred I will reserve a remnant of seven thousand men which have not or shall not bow the knee to Baal as there were some that observed the Law and so were exempt from the destruction wrought on the Jews by Nebuchadnezzar Ezek. 9. 4. 5. Even so then at this present time also there is a remnant according to the election of grace Paraphrase 5. So at this season some though a few in proportion have been preserved such as according to the rules of the Gospel God hath determined to receive humble obedient servants of his which have readily received the faith of Christ answerable to those v. 4. that bowed not the knee to Baal and from their former sins did now on Christs call turn to him and so were capable of that justification brought in by Christ which consisting in pardon of sins to all penitent believers and not in rewarding of works belongs to those which thus return to him See note on 1 Pet. 2. 6. 6. And if by grace then it is no more
to testifie it but some of them are dead 7. After that he was seen of note a James then of all the Apostles Paraphrase 7. Besides all these he was presently after his resurrection seen by James the Bishop of Jerusalem then by all the twelve Apostles Joh. 20. 25. 8. And last of all he was seen of me also as of one note b born out of due time Paraphrase 8. And after his ascension to heaven he spake from thence and exhibited himself to be seen by me who before had not seen him being not a disciple of his then but after his ascension converted by him and received through his special favour into the number of his Apostles though most unworthy of that dignity 9. For I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God Paraphrase 9. For I having first been a great persecutor of Christianity though by Christ I was thus miraculously call'd to be an Apostle of his am not yet worthy to be so esteemed but being by Christ so constituted am yet for that former life of mine inferior to all the rest of the Apostles of Christ who were never thus guilty 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly then they all yet not I but the grace of God which was with me Paraphrase 10. Though being by his special favour so constituted I have since laboured to walk worthy of it and have been more industrious and laborious then all the rest that had been his disciples here yet what I have thus done is not to be imputed to me in any manner but to the grace and goodnesse of God that went along with me and enabled me to doe what I have done 11. Therefore whether it were I or they so we preach and so ye believed Paraphrase 11. Well then whether ye look upon me or upon them to whom he appeared here on earth and so were eye-witnesses of his resurrection I am sure ye can have no grounds from either of doubting of this truth for both they and I preached the same among you and at our preaching you then received and believed it 12. Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead Paraphrase 12. Now upon this foundation thus laid that you can have no reason to doubt it it follows that the dead truly rise and then how comes it to passe that some of your Churchmen that have received the faith by our preaching begin now to deny all resurrection 13. But if there be no resurrection of the dead then is Christ not risen Paraphrase 13. These are presently confuted supposing it granted that Christ is risen from the dead 14. And if Christ be not risen then is our preaching vain and your faith is also vain Paraphrase 14. Which if it be not true then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it 15. Yea and we are are found false witnesse of God because we testified of God that he raised up Christ whom he raised not up if so be that the dead rise not Paraphrase 15. And ye must suppose of us who taught you Christianity that we taught you a meer forgery for such must the resurrection of Christ be if there be no resurrection from the dead 16. For if the dead rise not then is not Christ raised Paraphrase 16. For thus one may argue backward If there be no possibility for a man by the power of God to be raised from death then is not Christ raised 17. And if Christ be not raised your faith is vain ye are yet in your sins Paraphrase 17. And if so then all that we have preach'd to you particularly remission of sins upon repentance being bottom'd on the resurrection of Christ Act. 5. 31. is to be supposed false also 18. Then they also which are fallen asleep in Christ are perished Paraphrase 18. And they that have lost their lives for Christ's sake have had nothing to pay them for those losses have perished eternally and so lost very much by their fortitude which must argue madnesse in them if they believed not a resurrection for then they had better have kept the life they had till a natural death had called it from them and must argue a grosse error in those first Christians Stephen and James c. if they believed that which had not truth in it 19. If in this life onely we have hope in Christ we are of all men most miserable Paraphrase 19. And indeed if Christ were not risen if all our hope in Christ had been rterminated with this life of his on earth or if all the advantages which we reap by Christ are those which we enjoy here who are worse used then any other men persecuted continually for our profession of Christ it would then follow that as once the Apostles deemed themselves upon his death not knowing he was to rise again so we Christians should be the most unhappy persons the most proper objects of compassion that are in the world 20. But now is Christ risen from the dead and become the first-fruits of them that slept Paraphrase 20. Which now blessed be God is much otherwise for Christ being risen he by rising himself raiseth all others with him as in the consecrating of the first-fruits the whole harvest is also consecrated and then we that are miserable here shall be rewarded there and so his resurrection is a certain proof that other men shall have a resurrection also which is the summe of the arguing from v. 12. till this place 21. For since by man came death by man came also the resurrection of the dead Paraphrase 21. For as one man brought death so another brought resurrection into the world 22. For as in Adam all die so in Christ shall all be made alive Paraphrase 22. For as upon Adams sin all that are partakers of his nature are concluded under the sentence of death pronounced against him so all regenerate believers all that are like that belong to Christ v. 23. shall be raised to immortal life 23. But every man in his own order Christ the first-fruits afterward they that are Christ's at his coming Paraphrase 23. But this with some distance of time betwixt Christ the first-fruits some time before the rest then all regenerate Christians at his last coming to judgment 24. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put down all rule and all authority and power Paraphrase 24. Then I mean when in the conclusion of this world of this spiritual kingdome of Christ in the Church here below he shall deliver up all
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
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
all and count them nothing worth despise them all that I may have the favour of Christ the highest of all privileges 9. And be found in him not having mine own righteousness which is of the Law but that which is of the faith of Christ the righteousness which is of God by faith Paraphrase 9. And be ingraffed into him become a member of the Christian Church not pretending to justification by any performance of mine own by the way of the Law but by that other Evangelical course that is set down in the Gospel that from God's pardoning of sins to all penitent believers 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Paraphrase 10. The condition of which or termes whereon we are justified are these to acknowledge Christ and the virtue which his resurrection hath toward the raising me out of sin and the participation of his sufferings see note on Act. 2. e. in my conforming my self to his death dying to sin as he died to the world 11. If by any means I might attain unto the resurrection of the dead Paraphrase 11. That so dying with him or after his example I may consequently obtain to rise with him to everlasting life 12. Not as though I had already note c attained either were already note d perfect but I note e follow after if that I may apprehend that for which also note f am apprehended of Christ Jesus Paraphrase 12. Not as if I had already gotten my crown or reward but I am as the racer in my pursuit on the way running as hard as I can in some hope that I may at length possibly catch or receive that prize to which very end it is that Christ himself hath contended for me as for a prize of his suffered infinite agonies on the crosse that he may purchase unto himself a peculiar pious people make me and others such who were farre from being so 13. Brethren I count not my self to have apprehended but this one thing I doe note g forgetting those things which are behind and reaching forth unto those things which are before Paraphrase 13. Beloved Christians I do not think that I have my crown or am so sure of it that I cannot misse it but this one thing I doe without marking or considering how much of my race I have overcome and got through I stretch as hard as I can to get to the end of that which is still behind unfinished and so 14 I presse toward note h the marke for the prize of the high calling of God in Christ Jesus Paraphrase 14. Having in my eye the goale and the way marked out for me to run to it I make as much speed as I can possibly that so I may get the crown which is by God in heaven proposed to me in Christ Jesus 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shal reveal even this unto you Paraphrase 15. As many therefore of us as are sincere in our Christian course the orthodox faithfull pure Christians let us take care of this And if any body differs in understanding any particular thing there is no reason that such a difference should breed any division among you disturb or break the peace which is most pretious to be preserved for though at present ye are not yet hereafter ye may no doubt be instructed in all that is necessary to you 16. Neverthelesse whereto we have already note i attained let us walk by note k the same rule let us mind the same thing Paraphrase 16. But or In the mean time though we are advanced some before others yet let not that hinder our unity or peace Let us observe our way that we run not over the lines and to that end that we run not one one way another another but that all take the same course chalk'd our before us see note on c. 4. b. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample Paraphrase 17. All of you together follow my steps and consider and emulate those that doe so that follow our pattern our example that ye may doe likewise 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the crosse of Christ Paraphrase 18. For many there are now-adaies abroad in the Church of a most unhappy unchristian temper that will not suffer any thing for Christ or venture that that may bring any affliction or suffering upon them see note on Apoc. 2. b. and therefore comply with the Jewes to avoid persecutions from them 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things Paraphrase 19. But shall in fine gain little by it but be destroyed with the Jewes in their approaching ruine 2 Pet. 2. 1. the Gnosticks I mean who mind nothing but their sensual appetites boast of all those things which they ought to be ashamed of their base lusts c. and so can never look up toward heaven 20. For our I conversation is in heaven from whence also we look for the Saviour the Lord Jesus Paraphrase 20. To which yet all Christians belong and have the right of citizens though they dwell on this earth as in a province out of the city and as those provinces are ruled and defended by some governour sent them out of the city so doe we expect Christ from thence as our prince and Saviour who by his care will in the mean time defend us from all enemies 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Paraphrase 21. Who shall change this our vilified persecuted calamitous state incident to this our mortal life and make it conformable to his present glorious state a work indeed of his omnipotency of his having all power given unto him in heaven and earth Annotations on Chap. III. V. 1. Grievous What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be clear enough out of Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is used by Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to work or doe any thing thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardise or idlenesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding of labours and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear of approaching action and again of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be held or possess'd with an irrational and caâ—sless sluggishness and from thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes which here we speak of So then
Cutbert Tonstall Bishop of Durham at that time in his book Contra impios blasphematores Dei praedestinationis p. 53. speaking of these very words of S. James Hanc salutarem admonitionem sequens Ecclesia Catholica suadet ante ulla compori adhibenda humana medicamenta animam Deo esse reconciliandam nè frustrà laboret medicus illi subvenire quem Deus ob peccatum flagellat sine cujus priùs obtenta gratia non convalescet aeger The Catholick Church following this wholesome admonition advises before men use any humane medicines to the body that their souls be reconciled to God lest the Physician labour in vain to cure them whom God chastiseth for sin without whose pardon first obtained the sick will not recover This indeed is a proper use of and conclusion from this Text and it will hardly without wresting yield any other V. 15. They shall be forgiven him That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken Impersonally and so rendred absolution or remission shall be given him may appear by the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins which being the Plural number cannot be joined with this which is in the Singular nor is there any other Noun that can belong to it For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord were the antecedent to it it must have been in the Active voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall remit them And thus in all probability it would have been if it had been a promise of God's pardon or remission for then as it was said the Lord shall raise him up so would it commodiously have been added and if he have committed sins he that is the Lord will remit them By this Impersonal form therefore somewhat else seems to be meant besides the Lord's remission and then that froÌ„ the precedent mention of the Elders of the Church will be concluded to be the absolution of the Church in the hands of the Rulers thereof the Bishops of which see Note on John 20. 23. This is of two sorts first a release of the offender from the publick Censures of the Church Excommunication c. inflicted on scandalous offenders upon publick cognizance of their faults upon repentance restoring such to their communion again secondly more private in case of any wasting sin more privately committed and in confession revealed to the spiritual person in which case upon faithful promise of reformation and obedience to spiritual advice and direction upon recovery to health the Elder may and ought to give the sick person the peace of the Church and the benefit of Absolution And that being by hâ—m done Ministerially and pro officio and clave non errante as it brings the blessing and prayers of the Church along with it so it may reasonably tend to the quieting of the Conscience and avoiding all scruple and doubtfulnesse as our Church affirms in the exhortation before the Communion and be a means of obtaining a release from the disease if God see fit or a pawn and pledge of remission in heaven V. 16. Confesse your faults What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins here is matter of some doubt For as according to the notation of the word it may signifie some lapses or lighter sins and so be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having committed sins in the former verse so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another adjoining it may seem to be restrained to trespasses offences against the brethren that is other men or Christians and so to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins against God In either of these notions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing one to another will not necessarily import any more then confessing those lighter sins to any inferior fellow-Christian or to the wronged brother the addition of whose prayers may be very useful to the obtaining any mercy from God particularly that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing that here follows and the seeking his reconciliation in case of trespasse will be a duty if not of this of another Text Mat. 5. 24. and must be performed before there be any reason to hope that God will accept his private offerings or prayers for the removing that punishment which his injuring his brother hath cried to heaven for and fetch'd down upon him But it is to be observed that the King's MS. reads this place with some variation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confesse therefore your sins to one another and so the Latine also And then as that distinction of the two sorts of sins heavier and lighter against God and against the brother is superseded here so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore connecting it to what went before the prayer and absolution of the Elders and indeed the Elders being the only persons who are supposed to be present there and whose prayers ex officio will be most fit to be compared with Elias's praying v. 17. it must follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another must be restrained only to the Elders forementioned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ordinary Copies 1 Pet. 5. 5. Be ye all subject to one another must signifie as it is defined by the matter subjection which is not mutual nor of superiors to inferiors nor of equals to equals but only of inferiors to superiors and the confessing of sins to them be here prescribed as the preparative and condition of their Absolution To which purpose it is certain that as Repentance if it be sincere comprehends confession to God and if the penitent desire to approve the sincerity of it to the spiritual person and obtain Absolution from him it is necessary that he make at least a general confession and such as shall not hide any sort of his guilts from him as we read at John Baptists's Baptism Mat. 3. 6. and in the story Mat. 19. 18. where the Greek Fathers and Scholiasts agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every faithful man ought to tell his offences and to renounce and disclaim them and very useful and expedient that he descend to particulars also that his prayers may be more particularly adapted to his wants and probably prove more efficacious by this means so this particular confession will be very advantageous to the penitent for the obtaining direction to the most proper remedies for the resisting and preventing the returns of those sins in order to his fortifying himself against them 20. Hide a multitude of sins What is the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover a multitude of sins is a matter of some difficulty to determine It seems to be a proverbial speech and very near that of Prov. 10. 12. Love covereth all sins and if by analogie to that it be interpreted it must signifie to cover other means sins from our own eyes to cause us to look favourably on others faults to see few faults in them in order to peaceable and
remission not that they that were here guilty should never after repent or upon repentance be accepted This is not said here or in any other place but rather the contrary is every where affirmed in the Scripture which offereth Repentance to all and that so really that by the grace of Christ and the Holy Ghost assisting his word they may receive it and promiseth pardon to all be they never so great sinners so they doe amend their lives sincerely and lay hold on Gods mercy in Christ and this is particularly apply'd to those Pharisees by force of Christs prayer for his crucifiers which was certainly heard Father forgive them that is deny them not the means of forgivenesse the power of Repenting and forgivenesse if they shall repent And accordingly the Apostles after teach that God had exalted Christ to his right hand to give repentance unto Israel Act. 5. 31. that is to all Israel Act. 2. 36 and 38. and particularly those crucifying rulers Act. 3. 17. whose ignorance is there as on the crosse by Christ urged to make their case the more hopefull not that it was not notoriously vincible and criminous but that they had not yet received all those means and methods of the Holy Ghost for their conversion the greatest of all being yet behind the raising up Christ from the dead to be such a sign to move them as Jonas was whereupon v. 38. c. he tells them that that only sign more they should have though they were a malitious and adulterous generation and when that was witness'd by the descent of the Holy Ghost upon the Apostles and the preaching and miracles wrought by that descent then they that come not in to Christ shall never be forgiven nor be capable of any farther means of working Repentance in them this being indeed the last that should ever be allow'd them Ib In this world c. This phrase seems to referre to a perswasion of the Jewes that some sins which could not be forgiven upon their sacrifices whether their daily sacrifices or that on the great day of Expiation and so are irremissible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this age might yet be remitted and pardon'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that to come which sometimes signifies among them the age of the Messias sometimes the state after death see note on Lu. 1. 0. But of this sin unrepented of saith Christ there is no place for any such hope That opinion of yours that every Jew hath his part in the age to come as that notes the age of the Messias there being now no farther Messias to be look'd for by you shall stand you in no stead if you stand out impenitently against all this light and manifestation of divine power now evidently testifying that I am the Messias And for the state after death when that comes and your sentence is once past there will be small hope of relief or release for you V. 36. Idle word The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bear proportion in sense to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies vain indeed but frequently false because that which is false wants the solidity and substance of Truth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and lyes Prov. 30. 8. Or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the words are without deeds agreeing to them Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain speech Eph. 5. 6. is not unprofitable but false speaking such as with which they are advised that they be not deceived But 't is farther observable from the Scripture style mention'd Note e. which uses to signifie more then the words literally import that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitful Eph. 5. 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain doe signifie not only the negation of but contrariety to all profit that is the greatest wickednesse and so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here The advice of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be more desirable to thee or choose rather to cast a stone at an adventure then an idle speech where it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at least a rash speech and such as from which a man himself or others may as probably receive some considerable hurt as from a stone rashly cast we have reason to expect And accordingly in this place R. Stevens mentions another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every wicked word Thus will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil things v. 35. and thus it may referre to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for reproach and contumely c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime not every word which tends not to some special end of Christian edification appears by the next verse where they are affirm'd to be such as for which under Christ men are sure to be condemn'd and not by evil works or actions only V. 44. Three dayes c. That Christ was not in the earth three nights it is clear and therefore the way of interpreting this place must be taken from a figure which expresses one whole thing by two parts of it Thus the heaven and the earth in S. Peter 2 Pet. 3 7. see Note e. signifie the world And the natural day consisting of night and day and beginning among the Hebrews at Evening is here meant by this phrase night and day and so Christ is said to be three dayes and three nights in the earth though the first natural day he was not in the grave any part of the night but the latter part of the Friday all Saturday and so much of Sunday as untill the Sun approached their Horizon The reckoning of Daies by the Jewes was by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening and morning which made up the naturall day so among the Athenians also see A. Gellius l. 3. c. 2. And as it is practised in the businesse of Circumcision which was precisely observed the eighth day if the child were born in one day though but half an hour before the end of it that is before the beginning or evening of the next that half hour was counted for one of the eight daies because say they legall daies are not accounted from time to time or from houre to houre so is it here that part of Friday wherein he was buried was the first day of this number Thus when Lu. 9. 28. 't is sayd about eight daies after Mat. 17. 1. and Mar. 9. 2. 't is after six daies that is after six daies complete the first and the last being not complete and so though numbred by one yet omitted by two Evangelists and accordingly the space of these very three daies of Christs lying in the grave untill his resurrection are