the Law is only the knowledge of sin So some understanding the word only here q. d. For by the Law we only come to know what sin is that is all that the Law can do it can teach us what sin is indeed but it cannot enable us or give us strength to avoid sin that so we may be justified This then is an Answer to an Objection which some might make saying Why Some men as the Jews for example have the written Law and cannot that enable them to do the deeds of the Law so that they may be justified thereby To this the Apostle answers confirming what he had said No for by the Law is only the knowledge of sin Oâ—hers make this an Answer to an Objection too but thus whereas the Apostle said That no flesh shall be justified by the deeds of the Law A Jew might object and say to what purpose then is the Law if a man cannot be justified thereby then was the Law given in vain To this the Apostle answers q. d. Yet it was not for no purpose or in vain that the Law was given though a man cannot be justified thereby for by the Law we come to know what sin is Others take this as a Reason brought by the Apostle to confirm what he had said to wit That no flesh should be justified in the sight of God And his reason is because every man knows by the Law that he hath sinned For whereas the Law tels every man his duty and his conscience tels him that he hath not done according to the Law what remains but that by the Law he knows that he hath sinned Others take this also as a Reason brought by the Apostle to confirm what he had said to wit That no flesh should be justified in the sight of God But they take the word Law in a larger manner than the former did For they take it for the whole word of God contained in the Old Testament And by the Law so taken it is known that All have sinned because there be many passages in the word of God which shew that all have sinned Ver. 21. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets i e. But yet the righteousness of God without the Law is manifested c The Apostle prevents an Objection here For whereas he said ver 20. That by the deeds of the Law no flesh shall be justified in the sight of God c. A man might object and say if it be so that No flesh can be justified in the sight of God by the deeds of the Law miserable is mans condition For how can a man be justified if not by the Law This Objection I say the Apostle prevents saying But yet the righteousness of God without the Law is manifested Even the righteousness of God which is by faith c. By which he sheweth that a man may be justified by Faith without the Law that is without the strict observation of the Law But now This Particle now is not here an Adverbe of Time but being joyned with But signifieth as much as But yet and so it signifieth also Hebrews 11. ver 16. In these words But now they desire a better Country That is an Heavenly The Righteousness of God Righteousness is taken here for justification as cap. 1.17 and it is called The Righteousness of God because it justifieth before God and God is the Author of it Without the Law That is without the deeds of the Law or without the strict observation of the Law These words answer to those of the twentieth verse viz. By the deeds of the Law And are answered again by those of the two and twentieth verse viz. By the faith of Jesus Christ Is manifested i. e Is plainly and explicitely made known by the preaching of the Gospel Being witnessed by the Law and the Prophets By the Law is here meant especially the Books of Moses in which the Law is written and by the Prophets he meaneth the books writings of the Prophets among which the Books of the Psalms is to be reckoned though sometimes they are distinguished one from another as Luke 24.44 Justification by Faith and so without the Law is attested as out of other places so out of the books of Moses in the History of Abraham Rom. 4.3 And out of the books of the Prophets as out of Habakkuk Hab. 2.4 cited Rom. 1.17 And out of the Psalms Psal 32.1 cited Rom. 4.6 and out of Isaiah Isa 28 16. cited Rom. 9.33 and 10.11 c. The Ceremonies also of the Law witnessed this by the blood of their sacrifices and by their washings and by the covering of the Arke c. The Apostle adds this Being witnessed by the Law and the Prophets to shew that what he taught was no sigment of his own but that which the holy Scriptures did acknowledge and teach Ver. 22. Even the righteousness of God which is by faith of Jesus Christ q. d. I say the righteousness of God which is by faith of Jesus Christ The Apostle resumes here the words which he used in the former verse that he might explain himself what Righteousness of God it was which he said was now manifested For in the former verse he did set it out only Negatively and shew only that it was a Righteousness without works Now therefore he shews what it is affirmatively while he sheweth that it is a Righteousness which is to be obtained by Faith and that the Faith of Jesus Christ By the Faith of Jesus Christ i. e. By the faith of the Gospel whereof Jesus Christ is the Chief and Principall Subject and of which he was the Preacher This Genitive case therefore is Genitivus objecti efficientis The Object of our Faith is the Gospel of Christ chap. 1.16 And Jesus Christ himself is as the Preacher so the Principal Subject of that Gospel Jesus Christ therefore is put here for the Gospel of Jesus Christ Per Synechdochen Partis for think it not enough to justification to believe that Jesus Christ is come into the world No nor that God hath raised him from the dead as Chap. 10 9. But when it is said that we shall be justified by the faith of Jesus or that we shall be saved if we believe that God hath raised him from the dead A part of the Object which we must believe for our justification is put for the whole Vnto all i. e. Which Righteousness is offered to all whether Jews or Gentiles And upon all them which believe i. e. And which righteousness is actually bestowed upon all and only upon all them which believe whether they be Jews or Gentiles Note here that there is a Totall Ellipsis of the Verbs in the Greek which are supplied by some in this manner as I have spoken and they do interpret these words as if by these words Vnto all were intended the offer of righteousness or justification And
whether he be Jew or Gentile c. Now whereas that universal word whosoever and that universal proposition appertained both to Jew and Gentile the Gentile hath cause to look for Salvation as well as the Jew if he call upon God now if it were so that the Gentiles should never be in a capacity to call upon God this would becom a vain assertion and this would be but an empty and idle sound with reverence be it spoken as to them seeing therefore there is no not the least particle of the word of God idle the Apostle may solidely prove from hence that the word of faith was to be sent to the Gentiles saying How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard How then shall they call on him c. i. e. How then shall the Gentiles call for of them he speaks here that is how shall they pray for Salvation to him c. In whom they have not believed Whom they do not believe is able and willing to save them and so on whom they cannot rely upon for Salvation Of whom they have not heard To wit Effectually How shall they hear without a Preacher i. e. How shall they hear to wit Effectually except they have some body of credit to preach the Gospel unto them and such as they may believe came from God Ver. 15. And how shall they preach And how shall the Preachers preach to wit So as that they may be credited of them to whom they preach that that which they preach is from God Except they be sent i. e Except they be sent from God and so sent as that it may appear to them that God sent them The Apostle speaks here chiefly of such as were first sent to the Gentiles to preach the Gospel and Remission of sins to them Such as the Apostles were and therefore it is hapily that he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a word alluding to the name of an Apostle And the Scope of the Apostle which is to prove that the calling of the Gentiles is directly from God requireth that we should interpret this place of them or such as they were And now as for them which first preached the Gospel to the Gentiles it was necessary for them that they should be sent immediately from God and so sent as that it might appear to them to whom they were sent that they came from God Otherwise they to whom they came had no reason to believe them nor would they have been blamed for not believing John 15.24 And therefore God when he sent his messengers did shew that they were sent with that doctrine which they preached to them from him by the miracles which he wrought by them For he gave testimony unto the word of his grace which they preached and granted signs and wonders to be done by their hands Acts 14.3 The doctrine which the Apostles the first preachers preached to the Gentiles and confirmed by miracles we have written by some of them and attested by the rest and it is contained in the books of the New Testament And to assure us that this doctrine came by them from God and was attested and confirmed by miracles wrought by them we have the unanimous consent and tradition of all Churches of Christ from time to time since their time So that they which preach no other doctrine but what they taught have no need of new miracles to confirm their doctrine And that man would be a miracle or wonder rather himself who should now disbelieve the doctrine of the New Testament which is and hath been received with such an universal consent from hand to hand as coming from God and which hath been confirmed by him by such works as could not be done but by a Divine power As it is written how beautiful are the feet of them that preach the Gospel of peace c. q. d. Wherefore the Apostles or preachers of the Gospel have been sent to them and they have heard them Effectually and believed For they have received the preachers of the Gospel joyfully and said of them as it is written of them How beautiful are the feet of them which preach the Gospel of peace and bring glad tidings of good things These words viz. wherefore the Apostles or Preachers of the Gospel have been sent to them and they have heard them Effectually And believed For they have received the Preachers of the Gospel joyfully and have said of them c. I say these or some such words as these are are here to be understood For that the Apostle would shew here not only that there were Preachers sent to the Gentiles But also that the Gentiles did joy fully receive them for their message sake and believe what they preached is evident by what is said verse 16 viz. But they have not all believed the Gospel where he denies that of the Jews which he affirms here of the Gentiles And indeed the Apostle when he alledgeth any tâ—stimony of Scripture he leaves it often to his reader to make the conneâ—ion of it with the context As it is written Viz. Isa 52 7. How beautiful are the feet of them which preach the Gospel of peace i. e. How wellcome are they which preach the Gospel of peace And how doth the sight of them rejoyce our hearts The feet are put here by a Synechdoche for the whole man And therefore the feet rather then any other part or member of man here because it speaks of coming which is performed by the feet That which is beautiful is delightful to the eyes and therefore they are said of the Hebrews to have beautiful feet which come with joyful news because we are delighted and rejoyce at the coming of such messengers That which the Apostle here saith is taken out of Isa 52.7 where we read thus How beautiful upon the mountains are the feet of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth salvation And they are spoken there in the person of a man or certain men of Sion or Hierusalem which was a Type of the Church of Christ as if on a sudden he or they saw a messenger hasting over the Mountains which were about Hierusalem with good news of the delivery of the Jews out of the Babylonish captivity by Cyrus But because the delivery of the Jews out of the Babylonish Captivity by Cyrus was a Type of the delivery of the faithful out of the Captivity of sin by Christ and the messengers which brought good news to Hierusalem of the Jews delivery by Cyrus were Types of the Apostles and Ministers of the Gospel which were to bring good news of mans redemption from sin by Christ And the Jews which entertained those Messengers joyfully because of their good news were Types of the faithful which received the Preachers of the word and their word
out of the Psalms is frivolous as though that which was written in the Old Testament concerned us not q. d. Neither think that what I cite here out of the Psalms is frivolous as though that which were written in the Old Testament concerns us not for whatsoever things were written afore time were written for our learning c. The Apostle did more than hint in that discourse which he had in the former Chapter that the Law of Moses was abrogated now lest any should think from thence that the writings of the Old Testament concerned not any Christians and they should object so much to him he prevents this Objection saying For whatsoever things were written afore time were written for our learning c. Whatsoever things were written afore time i. e. Whatsoever things were written to wit in the books of the Old Testament which books were written in former times by the instruction of the Holy Ghost The Apostle speaks here of those things which were written in former times by men inspired by the Holy Ghost which writings are contained in the books of the Old Testament not of any other writings Were written for our learning c. i. e. Were written for us to teach us among many other things patience to bear the infirmities of the weak and comfort which the Scriptures minister to all those which do bear any thing which God would have them to bear with patience That we through patience and comfort of the Scriptures might have hope i. e. That we through the patience which the Scriptures teach and the comfort which the Scripâ—â—res minister to all those which do bear any thing which God would have them to bear with patience might have hope even hope of eternal life which God promiseth them who with patience and cheerfulness bear those burdens which he would have them bear The patience which the Apostle here speaks of is the patience which is seen in the bearing of the infirmities of the weak with which he mentioneth or joyneth comfort which the Scriptures minister to them that bear the infirmities of the weak willingly to encourage those to whom he writeth to the patience which he speaks of which encouragement is yet augmented by that that he saith that this patience and comfort beget an hope in us of eternal life Of the Scriptures i. e. Which the Scriptures teach and minister This Genitive is Genitivus efficientis Might have hope To wit of life or glory everlasting They that bear that which God would have them to bear patiently and find comfort in their patient bearing have hope of life everlasting both because God hath promised everlasting life to them that bear such things with patience and also because this their patience and the comfort which he ministers to them in their bearing being gifts of the Holy Ghost are as earnests and pledges of life everlasting See what we said Chap. 5. ver 4.5 Note that though the Apostle mentioneth here only patience and comfort as lessons which the Scriptures teach yet these are not all the lessons which the Scriptures teach and which we learn from them For the Scriptures are able to make a man perfect throughly furnished to every good work 2 Tim. 3 17. But the Apostle mentioneth only these because these are enough for his present purpose For his present purpose here is only to perswade the strong Christians to bear the infirmity of the weak ver 1. And to please every man his neighbour though it be against the grain of his own humour and so burdensome to him for his good to edification ver 2. To which he had need of patience to do these things and comfort to hearten and encourage this his patience that he might hold out but if he had patience and comfort he had enough Ver. 5. Now the God of patience and consolation grant you to be like minded one towards another q. d. Now being that patience and comfort are such precious thinâ— and give us hope of everlasting life the God of patience and comfort give you patience and comfort that ye may by them be like minded one towards another and have your hope of everlasting life confirmed in you Patience and Comfort were attributed in the foregoing verse to the Scriptures as to their cause here they aâ—e attributed to God But in this there is no repugnancy for they are attributed here to God as their principal their to the Scriptures as their instrumental cause of which God is the Author Whereas the Apostle speaks in the foregoing verse of these three Viz. Patience Comfort and Hope He magnifies the two former to wit Patience and Comfort And adornes them here in this verse by making God the Author of them and the like he doth of Hope ver 13. Grant you to be like minded one towards another i. e. Grant you whether Jews or Gentiles to be like minded one towards another Jews to the Gentiles and Gentiles to the Jews again to wit through Patience and Comfort To be like minded one towards another signifieth to be of the same affection one towards another that is to be at concord and unity among your selves For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be referred according to Saint Pauls usage of the word not to the understanding but to the affection And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth among your selves See the like Chap. 12.16 2 Cor. 3.11 c. If men were of the same affection one towards another they would have the same affections to others as they have to themselves and would do no otherwise to others than they would to themselves which would make all well among them Patience and Comfort which strengtheneth and encourageth Patience were good means to make the Romans to be of the same affection or to be at concord or unity among themselves For that which hindred the joyning of their affections and unity and concord among themselves was that they could not bear one anothers burdens nor could they please every one his neighbour this was too troublesome and burdensome to them but if they had but patience and comfort joyned with their patience then might they easily bear one anothers burdens and every one please his neighbour for his good to edification upon which an unity and concord of affections would follow In praying that they may be like minded one towards another he prays that the strong might bear the infirmities of the weak yea that every one might please his neighbour for his good to edification which was that which he exhorted to ver 1.2 and somewhat more According to Christ Jesus i. e. According to the will and Gospel of Christ Jâ—sus who requireth this at your hands Or because he proposed the example of Christ ver 3. after the example of Christ Jesus who shewed his kind affection towards us Christ Jesus is put here either for the Will or Gospel or else for the example of
fitted by themselves to destruction What I say if God be angry or find fault with them for this or what if God be said to harden them because they took occasion from this his long-suffering to harden their own hearts What canst thou say to this or what unrighteousness is there in God for this And what if moreover he did this as it follows verse 23. for this end viz. that he might make known the Riches of his Glory on the Vessels of mercy which he had before prepared to Glory What canst thou say to it or what unrighteousness is there in God for it Note therefore first that the Apostle doth here give in this 22. verse a more direct answer then he did in the two foregoing verses to that saucy question which a malepart Jew made when he heard Saint Paul say of God that whom he will he hardeneth viz. Why doth he yet find fault for who hath resisted his will In which answer he shews that God might justly find fault and be angry with the hardned Jews And that God is not said to harden them because he positively wrought hardness in them but because they themselves hardened their hearts and he suffered them to harden them by his long-suffering to them Note secondly that those Jews whose hardness God is said to complain of Ver. 19. were such as sought justification otherwise than by faith and would not believe the Gospel when it was preached to them but were contentious against it For the Jews for the most part when the Gospel was preached unto them did not onely not believe it but were contentious against it as will appear by the History of the Acts of the Apostles Note thirdly that those Jews are called Vessels of Wrath in opposition to those believers which are called Vessels of mercy ver 32. And they may be called vessels in allusion to Potters Vessels of which he speaks verse 22. And Vessels of wrath because wrath and indignation was denounced against them or such as they are Chap. 2.8 to wit if they repented not Note fourthly That these Vessels of wrath may be said to be fitted to destruction because when God was long-suffering to them thereby to lead them to repentance they abused that long-suffering of God and were so far from being led to repentance as that they hardned their hearts against the Gospel and grew impenitent and by their hardness and impenitent hearts treasured up unto themselves wrath against the day of wrath Chap. 2. ver 5. This account I have given of what I conceived concerning the hardning of Pharaohs heart and of those words Rom. 9.17 Even for this same purpose have I raised thee up c. In my Commentaries But having since the printing of them read and seriously considered the Annotations of that learned industrious judicious and acute Doctor Doctor Hammond upon Rom 9. ver 17.18 who hath given much light to many dark places of Scripture And having the opportunity to do it by reason of the standing of the press since the printing of my Paraphrase and Commentaries by reason of these late sad times I would not hide that singular light which that Reverend Doctor hath given to this place but hold it out here He therefore having judiciously weighed the whole story of Pharaoh written by Moses in his book of Exodus and the severall passages thereof observeth that when God was sending Moses to Pharaoh to let his people go God foretold Moses that Paraoh would harden his heart when he sent to him in those words Exod. 3.19 I am sure that the King of Aegypt will not let you go no not by a mighty hand And he foretold him also that he the Lord would harden Pharaohs heart in those words Exod. 4.21 Do all thy wonders before Pharaoh which I have put into thy hand but I will harden his heart that he shall not let the people go But though God did early foretell that he would harden Pharoahs heart yet as he observeth God did not do it immediately For at the six first plagues or judgements which God sent upon him Pharaoh is said to have hardened his own heart and God is not said to have hardned Pharaohs heart untill the seveneth So that Pharaoh hardned his own heart six times before that God is said to have hardened it And from this observation of the time when God is said to have hardned Pharaohs heart which was not till after Pharaoh had hardned his own heart six times against Gods signs and judgements He gathereth that Gods hardning Pharaohs heart was the total withdrawing of his grace of Repentence from Pharaoh in the same manner as when one is cast into Hell which Pharaoh at that time had been had it not been more for Gods glory to continue him alive a while in that desperate irreversible condition which sure was no whit worse to him but somewhat better and more desirable then to have been adjudged to those flames at that time When therefore God had thus hardned Pharaohs heart He said by Moses unto Pharaoh And now at this time or turn will I pour out all my plagues upon thine heart c. And now I had stretched out my hand and had smitten thee and thy people with the pestilence and thou hadst been cut off from the earth But in very deed for this cause have I made thee stand or kept thee alive to shew or make to be seen my power in thee Exod. 9. ver 16 17. For thus doth he accutely interpret these words But read his own Annotations in which are many things of this kind worthy of observation Thus as he observeth did God harden Pharaohs heart and this was as he observeth a notable and withall as far as we find in Scripture a singular example of Gods dealing with an impoenitent that had filled up his measure keeping him alive but without any Grace and consequent possibility of amending And now say I from Gods thus dealing with Phaaraoh we may conclude that God can deny mercy to whom he will and so by consequence deny remission of sins or justification to those who will not believe the Gospel yea and harden them too in the highest degree if they are obstinately contentious against it But if that passage of Saint Paul taken out of Exod. 9.16 be to be read thus Even for this same purpose have I kept thee alive that I might shew my power in thee c. It may be asked how that conclusion which Saint Paul mentioneth there verse 17. viz. Whom he will he hardeneth can be deduced from thence I answer That that conclusion Whom he will he hardeneth may be deduced from those words For this same purpose have I kept thee alive that I might shew my power in thee c. Those words For this same purpose have I kept thee alive must be considered in relation to the story of Pharaoh as it is recorded in Exodus and then they will imply an hardning For they
Righteousness and by which we are enclined to Holiness and Righteousnese as Rom. 8.13 Where it is said that If ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the Flesh ye shall live after which manner the gifts of the Holy Ghost are called the Holy Ghost Rom. 5.5 Where he saith the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us In this sense of the word Spirit the Spirit is most frequently opposed to the Flesh as Rom. 8. Galat. 5. c. Sometimes our Apostle takes the Spirit for the Gospel and then he opposeth it to the Letter that is to the Law as Rom. 2.29 and 7.6 which also he doth 2 Corinth 3.6 And sometimes again he takes it for the soul of man as Rom. 8.10 where the Spirit is opposed to the Body WORLD The world as it is most properly taken is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Philosopher defines it Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. that is The World is a Cistern or Fabrike consisting of heaven and earth and those Nature which are therein conteined In this sense our Apostle takes the word World Rom. 1.20 and 16.25 He takes the world sometimes also for all the men of the world whether good or bad as Rom. 3.6 19. Sometimes he takes it for the wicked men of the world or men adicted to the profits pleasures and vanities of the world as Rom. 12.2 Sometimes he takes it for the Gentiles in general as Rom. 11.12 15. Sometimes he takes it for the whole habitable earth as Rom. 10.18 Sometimes he takes it for the Land of Canaan which was but a little part of the world yea a little part of the whole earth as Rom. 4.13 And marvel not that our Apostle should take the world for the Land of Canaan when the Prophet Isaiah takes the earth yea the world for the Land of Israel which was but part of the Land of Canaan Isaiah 24 4. And here by the way observe that as Joshua was a Type of Jesus Christ so was the Land of Canaan into which he brought the Israelites a Type of all and every part of that blessedness into which Jesus Christ hath and will bring us WORKS WORKETH Our Apostle doth often make mention of Works in this his Epistle while he treats of Justification as Rom. 3.23 Where is boasting then It is excluded by what Law of works Nay and Rom. 4.2 If Abraham were justified by works he had whereof to glory and verse 4. Now to him that worketh i. e. to him which hath works is the reward not reckoned of grace but of debt and verse 6. Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works and Rom. 11.6 If it be of works then it is no more of grace and Rom. 3.28 We conclude that a man is justified by faith without the deeds or works of the Law In all which places and the like he takes works for works exactly done according to the Law so that the doer of them did never through the whole course of his life break the Law either in thought word or deed either by commission or by omission or by any other way in the least tittle or point thereof which works if we should suppose that any one had so done he would be justified by his works and that of debt for otherwise if God should not justifie him with Reverence be it spoken he would be unjust as I have said before Whereas therefore it is said that Abraham was not justified by works and that no man is justified by the deeds or works of the Law and that the purpose of God should stand not of works c. It is not so to be understood as that either Abraham or any other had such works and yet were not or should not be justified by them But it is so to be understood as that neither Abraham nor any other ever had hath or will have any such works And therefore as many as are justified are justified without them or though they have them not And for this reason it is that no man is said to be justified by the works which he doth or hath done or shall do I may add or can do because no man doth keep hath kept will keep or can keep the Law so strictly and exactly as the Law requireth so as that he hath not doth not or will not break it at any time For our Apostle to prove that no man is justified by the works of the Law proves that every man hath sinned Rom. Chap. 1.2 3. And therefore because every man hath sinned no man hath works in that sense which he speaketh of For if a man hath sinned but never so little he hath not works as our Apostle takes works in the places first named For cursed is every one that continueth not in all things which are written in the Book of the Law to do them In the voice of the Law Galat. 3.10 and Deut. 27.26 Our Apostle denies plainly that Abraham was justified by works Rom. 14. verse 1 2. And yet Saint James saith that he was when he saith Was not Abraham our Father justified by works James 2.21 what then shall we say that Saint Paul and Saint James thwarted or contradicted one the other God forbid For they were both led by the same Spirit even the Spirit of Truth and therefore could not erre or contradict one the other They take works therefore in several senses one after one sense the other after another Saint Paul speaks of works exactly done according to the command of the Law from the very birth or infancy of a man which works Abraham had not But Saint James speaks of such works as Abraham had and therefore not of works which Abraham did in the first part of his Age who no doubt in the first part of his Age was an Idolater Saint Paul speaks of works which Abraham should have done if he had been justified by works before his Call Saint James speaketh of works which he did after his Call Saint Paul speaks of works done without faith for he opposeth such works as he speaks of to faith and faith to works Rom. 3.27 28. And it is his scope to prove the necessity of faith because no man had done or could do such works but Saint James speaketh of works proceeding from faith yea Saint James takes works by a Metonymie for faith it self And therefore doth he so do that he may shew against such as are contented with an empty and barren faith that justifying faith is an operative faith and fruitful of good works To the works which Saint Paul speaks of justification is due of debt otherwise those works would not be works in his sense Rom. 11.6 and 4.4 But to the works which Saint James speaks of if we should suppose they were requisite to justification justification
and not by works rather seeing that the Law saith that the man that doth the things of the Law shall live by them To this the Apostle here answers q. d. I therefore said not that the way of obtaining justification is by works because no man can be justified by works for the wrath of God is revealed against all the ungodliness and unrighteousnes of men c. Where note that the Apostle by this his answer to this objection cometh to treat of one main Subject of this his Epistle to wit that justification is not by works A way which he often useth in teaching what he hath to teach And by proving that justification is not by works he doth by consequence confirm his former Thesis viz. that justification is by faith by destroying that which was most opposed against it which was justification by works Note here that he which looks for righteousness from his works must so perform the works of the Law as the Law requireth and therefore he must so perform them as that he breaks not the least commandment at any time For cursed is every one that continueth not in all things which are written in the Book of the Law to do them Deut 27 26. Galat. 3.10 Now then if a man hath sined but in one sin at any time he cannot be justified by the Law or by Works For the man that is justified is blessed Rom. 4. v. 6 7. But he that hath sinned though but in one sin and that but once is cursed untill he cometh to be justified by Faith The wrath of God is revealed from heaven Referr those words from heaven to these the wrath of God q. d. The wrath of God which is from heaven is revealed against all ungodliness c. By saying that the wrath of God is from heaven he sheweth the heaviness and grievousness of this wrath for if this wrath is from heaven it is greater than that which can come out from man Note that the word Revealed signifieth that which is made manifest by its effects as well as that which is made manifest by words And both these wayes is the wrath of God revealed against all unrighteousness and ungodliness of men for it is made manifest by the punishments which God inflicteth upon sinners some of which we read of in this Chapter vers 24 26 28 c. And it is made manifest also by the word of God for God hath often in his word and by his word threatned all manner of sinners with judgment which judgment he will be sure to execute upon them if not before yet at the last day 2 Thes 1.8 c. Against all ungodliness and unrighteousness of Men Note that the word ungodliness is to be taken here for those sins which are committed immediately against God And unrighteousness for those sins which are commited immediately against our Neighbour and when he saith al ungodliness and unrighteousness of Men he signifies that the ungodliness and unrighteousness of Men was manifold by reason of their manifold sins Of Men He speaks indefinitely and therefore he is to be understood as if he spoke of all Men or else we must say that there is an Hypallage here and that the Apostle saith against all the ungodliness and unrighteousness of Men For against the ungodliness and unrighteousness of all Men. Note that out of this Generality of Men they are to be excepted who believe for though no other are to be excepted yet they are to be excepted as appeareth as in general by the main Scope of the Apostle here so in particular by Chap. 5 ver 1. c. And by the words immediately following for they which truly believe hold not the truth in unrighteousness Who hold the truth in unrighteousness By Truth I understand here the truth or true knowledge which these men had of godliness and of righteousness and by unrighteousness I understand both the ungodliness and unrighteousness which he spoke of before and therefore unrighteousness is to be taken in a larger signification here than it was immediately before They are said to hold the truth in unrighteousness who have the true knowledge of Godliness and righteousness but by their ungodliness and unrighteousness do so keep in this knowledge and so imprison it as it were as that it cannot go out into act or shew it self or any more be seen than a Prisoner can go out or be seen or shew himself to those which are without when he is kept in and imprisoned in some dark prison or dungeon Knowledge of things to be done cannot be made manifest but by our Actions which are the fruits thereof Therefore evill actions do not manifest but obscure and hide as in a Prison such a Knowledge Note that when he saith who hold the truth in unrighteousness he doth not intend to exempt any man except Believers from what he said as though there were some others who believed not and yet held not the Truth in unrighteousness But he doth it either to declare the common condition of all men that they are such as hold the truth in unrighteousness Or else to give a reason why the wrath of God was revealed against all ungodliness and unrighteousness of men which was because they held the truth in unrighteousness For the Pronoune which is sometime put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as a sign of the cause Ver. 19. For that which may be known of God is manifest in them Between this and the foregoing verse understand these or the like words For even the Gentiles have the truth of righteousness q d. For even the Gentiles have the truth of righteousness for that which may be known of God is manifest in them Where note that the Apostle prevents an Objestion here For whereas he said in the foregoing verse generally of all men except Believers to this purpose viz. That they held the Truth to wit of Godliness and righteousnesse in ungodliness and unrighteousness A man might object and say But how can the Gentiles hold the Truth of Godliness in ungodliness or of Righteousness in unrighteousnesse whereas the Gentiles had not the truth either of godliness or of righteousness for they had not the Law to teach them these Truths as the Jews had To this whole Objections the Apostle here answers by Parts And first to that Part of it which concerneth the truth or true knowledge of righteousness he answereth in this verse And Secondly to that part of it which concerns the Truth or true knowledge of godliness he answereth in the verses following That which may be known of God The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which as I conceive is meant either the Law of Nature or that which is commanded by the Law of Nature in order to our Neighbour The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other things signifieth statuere constituere decernere to ordain constitute decree Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from thence may
it is written How much she hath glorified herself and lived deliciously so much torment give her Rev. 18.7 Against the day of wrath i. e. Against that day in which God hath appointed to execute his wrath and to punish all those which have offended In that day that Treasure of wrath which every one hath heaped to himself shall be brought forth and poured out upon him And Revelation of the righteous judgement of God i. e. And against the day of the revelation of the righteous judgement of God that is against the day in which God will openly passe his righteous judgement upon all men The Revelation of a thing is somtimes taken for the open Existence or Being of a thing as Chap. 1.18 and so is it to be taken here By this day is meant the day of the general judgement of God which shall be in the end of the world ver 16. Ver 6. Who will render to every man according to his deeds God will render rewards to every one not only to this man or that man or to this Nation or that Nation but to every one of every Nation and he will render them according to their deeds To them who have done well he will render good things as Honour Immortality and Life eternal ver 7. And to them which have done evil evil things as Tribulation and anguish v. 9. And to those which have done better than other good men will he give a greater measure of good things and to those who have done worse than other evill men He will give a greater measure of evill things Thus will he give to every man according to his deeds And thus must we interpret this his retribution not as though he were said so to render to every one according to his works so as that the Godly man or man that did well should have no more than he deserved for his reward shall infinitely exceed his works Who will render to every one according to his deeds It may be asked by way of Objection That if God should render to every man according to his deeds and there is no man but hath sinned Chap. 1.18 Chap. 3.10 And every man which hath sinned is cursed Deut. 27.26 Galat. 3.10 How could any one look for honour and immortality and receive eternal life I answer that if we speak of good works and should measure them according to the Strict Rule of the Law No man could be saved or ever receive eternal life by vertue of his deeds And according to this Rule Repentance would do him little good because he had once sinned and so continued not in all things which are written in the Book of the Law to do them Deut. 27.26 Galat. 3.10 But this is not the Rule by which all men shall be judged at the last day For they which believe the Gospel shall be judged by the Gospel which through Christ and for his merits sake applied to us is a merciful Rule and accepts of repentance and pardons sins upon repentance and takes off the curse of the Law and promiseth eternal life to them that walk according to the Gospel And therefore he that walks according to the Rule of the Gospel and performs his part in the New Covenant which is a Gracious Covenant may through Christ hope for Glory and Honor and Immortality by those his deeds though he hath sinned and that not in vain For he shall be crowned at length with eternal life though he could not be saved if his deeds were to be examined strictly and he judged according to the strict rigour of the Law For God who is the only Law-giver who hath power to save and to destroy James 4.12 He hath cancelled the rigid Law as to Believers and set them the Gospel to be the only Rule for them to walk by now and to be judged by at the last day through the merits of Christ A Question more here may be asked for one may say the Judgment which the Lord will execute at the last day towards all men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just and righteous Judgment v. 5. How therefore can that Judgment by which he shall adjudge Believers to eternal life be called a just or righteous Judgment whereas there is no Believer but hath sinned and therefore deserved everlasting death I answer though the Judgment by which God shall adjudge the Believers to Eternal life cannot be said to be just in that sence as that the Believer doth deserve eternal life by the worth of his works and that God would be unjust if he did not so reward him Yet it may be said to be just in respect of the promise of eternal life which God hath graciously made to all Believers for the merits of Christ in the Gospel For there is Justice in keeping of promises and a promise gives a right to that where without a promise no right could be claimed Moreover in this case the merits of Christ supply the defect of man and for his sake he may be accounted worthy of eternal life who is not worthy thereof for his own Again there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Judgment passed according to the Gospel upon those which are under the Gospel Ver. 7. By patient continuance in well doing That is by patient continuance or perseverance in well doing By patient continuance or perseverance in well doing is meant such continuance or perseverance in doing well as no cross or persecution or discouragement can break off And by well doing is meant not that strict observance of the Law which the Law requireth for who can do that but such well doing as the faithful and believers perform which desire and endeavour to walk in all pleasing to God though they sometimes stumble and fall That is such well doing as is required of them and they perform which believe the Gospel Seek for Glory By Glory is here meant a glorious and illustrious Estate such as is described Mat. 13.43 which Estate can be sought only by them which believe and that by faith in Christ See more of this soon after And Honour Honour as it is commonly defined is a sign whereby men express that Excellency which they conceive to be in another The Honour here spoken of consisteth in that that God by that which he will do to such as are here spoken of will make it appear how highly he doth esteem of them and in what account he hath them Eternal life i. e. He will render Eternall life For these words He will render are to be repeated from verse 6. Note here from this place that in Eternal life these three things are comprehended Glory Honour and immortality Note also that the Apostle speaks here of such as believed the Gospel for none but such could seek as they should for glory and honour and immortality being it was our Saviour Christ Jesus which brought life and immortality to light through the Gospel 2 Tim. 1.10 And
judged to be the better interpretation of the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is When respect is had in judgement not to the deeds and actions of a man which only should be scanned there but to other things as Beauty Honour Parentage Riches and the like which have nothing to do or have no Relation to the things which are to be judged But it may be objected here that God will reward the Jew which worketh good before the Gentile which worketh good and therefore God is a Respecter of Persons in judgement Answ Caeteris Paribus Or if other things are alike in both God will indeed give the prerogative of order to the Jew before he will to the Gentile But not when the Gentile excelleth the Jew But to give the praerogative of order for a mans stock or parentage sake is not against justice nor liable to that which is called respect of persons much less when God had before promised such a favour to the children of Abraham For in those things which are of meer favour there is not respect of persons and in all things whatsoever there must an order be observed Ver. 12 As many as have sinned without the Law shall perish also without the Law By the Law is here meant the Law which is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the written Law which was given by Moses And the meaning of these words is this that as many as have not received the Law which was given by Moses as it was by him given and yet have sinned shall perish or be damned though they do not perish or are damned by that Law of Moses to wit if they do not repent nor lay hold of Christ and his Gospel Without the Law i. e. Having not received that written Law which was given by Moses By these he understands the Gentiles Shall also perish without the Law i. e. That is shall also be damned though they be not damned or condemned by the written Law of Moses If you ask by what Law then they shall be damned or condemned for none shall be damned or condemned but for sin and there is no sin but is against a Law I answer They shall be damned or condemned by the Law of Nature which was written in their hearts As many as have sinned in the Law i. e. As many as have sinned having received the Law to wit the written Law of Moses and are under that By these he meaneth the Jews Shall be judged by the Law i. e. Shall be judged by that Law whether they have sinned or no and being found sinners by that shall be by that condemned to wit if they lay not hold of Christ and repent Ver. 13. For not the Hearers of the Law are just before God i. e. For they which are not Doers but Hearers only of the Law they are not such as shall be justified or acquitted in judgement before God We must understand here the word Onely And by Hearers we may understand not any ordinary Hearers onely but such also as have been diligent in hearing the Law read and expounded and have so far profited thereby as that they rest therein and know Gods will and approve the things that are excellent and are able to be instructors and Teachers of others and are such as we read of Verse 17 18 19 20. And by being just before God is meant being justified as the next Sentence sheweth Note that the Jews who sought for justification by the Law were so conceited of their diligent hearing of the Law and the knowledge which they got by hearing as that they thought themselves so highly beloved of God for that alone as that God would not by reason of that condemn them or cast them off though they broke the Law The Apostle therefore to take away this vain conceit of theirs Add to prevent any Objection which they might raise against that which he had said saith That not the Hearers of the Law are just before God but the Doers of the Law shall be justified The Doers of the Law shall be justified By the Doers of the Law are meant such as so do the Law as the Law requires that is such as so do the Law as that they never fall or fail at any time in performing whatsoever the Law commands for he that continueth not in all things which are written in the Book of the Law to do them is so far from being accounted just or from being justified by the Law as that he is cursed Galath 3.10 Deut 27.26 Note That the Apostle doth not affirm here or say that there are any such as have so perfectly observed the Law or have been such Doers thereof as the Law requireth But he doth onely teach what is required to legall Justification and what they must do who would be justified by the Law They must not be bare Hearers of the Law as the Jews would have it but exact doers of it Shall be justified i. e. Shall not come into condemnation but shall be acquitted in judgement and freed from punishment Ver. 14. For when the Gentiles which have not the Law i. e. When the Gentiles which have not the written Law of Moses nor ever had it c. By the Law understand here the written Law of Moses Note That these words relate not to that which went immediately before but to those words of the twelfth verse As many as have sinned without the Law shall also perish without the Law After which words we must understand these or the like to wit Yet you must not think that the Gentiles were altogether without a Law As if he should say As many as have sinned without the Law shall also perish without the Law yet you must not think that the Gentiles are altogether without a Law for when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves For The Apostle doth here either prevent or answer an objection which might rise from these words ver 12. As many as have sinned without the Law shall also perish without the Law For a man when he heareth this may say If they were without a Law how could they sin for sin is the deviation from a Law and if they have not sinned how can they justly be punished or condemned To which the Apostle answers in effect thus Though I said speaking of the Gentiles that As many as have sinned without the Law shall also perish without the Law yet yee must not think that the Gentiles were altogether without a Law for when the Gentilss which have not the Law do by nature the things contained in the Law these though they have not the Law yet are as a Law unto themselves Do by nature the things contained in the Law i. e. Do by the light of nature such things as are contained in the moral Law of Moses and are prescribed or commanded to
declare his righteousness that is that he might declare his fidelity and his mercy by the remission of those sins which were committed before the Gospel was proclaimed and which went unpunished at that time and went unpunished not for any other reason than because God would forbear to punish them 26. To declare I say at this time his righteousness that he might be just and the justifier of him which helieveth in Jesus 26. Thus he might declare I say at this time the time of the Gospel his righteousness that is his faithfulness and his mercy his faithfulness that he may appear to all to be just and faithfull in performing his promise of remission of sins to the Jews if they do believe And his mercy that he may appear to all to be the justifier of him which believeth in Jesus though he made no such promise to him as he did to the Jew that is that he may appear to be the justifier of the believing Gentile who may thank God for this his mercy 27. Where is boasting then It is excluded By what law of works Nay but by the law of faith 27. Where is boasting then O thou Jew which so much boastest of thy justification It is excluded by what law or by what doctrine or lesson is it excluded Is it excluded by that Law or Doctrine or Lesson which teacheth that a man may be yea is justified by the works of the law Nay for if a man could be justified by the works of the law he had whereof to glory even before God But it is excluded by the law doctrine or lesson which teacheth that a man is justified by faith for he that is justified by faith hath nothing to boast or to glory of 28. Therefore we conclude that a man is justified by faith without the deeds of the law 28. Therefore we conclude out of what we have said from the beginning hitherto that a Man is justified by faith and not by the deeds of the law 29. Is he the God of the Jews only is he not also of the Gentiles yes of the Gentiles also 29. Now after this our discourse let me ask thee O Jew which wilt not suffer the Gentile to have a part with thee in the favour of God Is God the God of the Jews onely is he not the God of the Gentiles also Yes he is the God not of the Jews only but of the Gentiles also 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith 30. Seeing that God is one and the same to both for that he justifieth them both by one and the same means the circumcised Jew by faith and the uncircumcised Gentile by faith likewise 31. Do we then make void the law through faith God forbid yea we establish the law 31. Do we now make the law void and of none effect by that which we have said of Faith God forbid yea we establish the Law and confirm it in its right use for though we deny the law to be the means or cause of our justification yet we allow it to be the director of our lives and manners even after our justification and we teach that by faith we have that strength to performe the precepts of the law which the law it self could not give CHAP. III. Ver. 1. What advantage then hath the Jew or what profit is there of circumcision i. e. What priviledge then hath the Jew by birth above the Gentile or what profit hath he by being circumcised in the foreskin of his flesh The Apostle taught in the former Chapter that a Jew which was only a Jew outwardly could not by being a Jew escape the wrath and judgement of God neither had he the imediate benefit of Justification by being outwardly circumcised whereupon it might be asked what advantage then hath the Jew which is a Jew by birth or what profit is there of outward circumcision which question the Apostle here moveth the better to clear what he had said of the Jew and of circumcision and that he might make way to some other doctrines which he would teach Ver. 2. Much every way Note that these words every way are so to be taken as that they have no other efficacy than to make a strong asseveration or affirmation as if he should say very much Chiefly because unto them were committed the Oracles of God i. e. Chiefly because the Oracles of God were committed to them which were Jews by birth and which were circumciâ—ed By the Oracles of God understand the Word of God written in the Books of the Old Testament but especially the promises therein contained of the Mâ—ssias and of justification and other benefits and blessings which occur by him in which the Jews excelled the Gentiles Of other Priviledges than these that the Jews had we read Rom. 9. v. 4 5. but this the Apostle makes the chiefest These Oracles are said to have been committed to the Jews not as a pledge or thing in trust to the use and benefit only of others but as their own proper goods and as a Treasure to serve them and enrich them So that whatsoever was therein contained appertained to the Jews Promises and all Ver. 3. For what if some did not believe shall their unbelief c Between this and the foregoing verse we must understand an Objection made by a Gentile which had newly received the Gospel of Christ to this effect q. d. Yea but the circumcised Jews have no such Prerogative now For though God committed unto them his Oracles and made the promises which are therein contained of the Messias and of the Redemption which should be by him to them yet now they have deprived themselves of that Prerogative and they have deprived themselves of the benefit which they might have had by those promises because they have not believed them And God because of their unbelief hath utterly cast off all the Jews To this the Apostle here answers q. d. True it is indeed that some of the Jews have not believed but shall their unbelief make the faith of God of none effect so that he shall no longer keep the promises made unto the Fathers concerning the Jews but cast off that whole People What if some did not believe What if some of the circumcised Jews have not believed the promises of God made to them or to their Fathers concerning the Messias and the Redemption which should come by him contained in the Oracles that is in the Word of God which was committed to them c. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have rendred But what if some have not believed The Jews were very incredulous and unbelieving at all times and we finde them often taxed for this sin of unbelief as Deut. 1.32 and 9 23. 2 Kings 17.14 Psalm 78.32 Psalm 106.24 and which makes in its mystical sence greatly to this place Isa 53.1 And which is to our
if he did not so Such a man therefore as is justified according to the Law of Works hath good cause of boasting even before God Chapter 4.2 But by the Law of Faith That Law that is that doctrine which teacheth that a man is justified by Faith doth exclude boasting and takes away the cause or ground of boasting from a justified man For it teacheth that he that is justified according to that hath sinned and therefore if he be justified he is justified by Grace that is by the meer favour and mercy of God which cannot stand with boasting It teacheth I say that every man hath sinned and so that every man is under the Curse for cursed is every one that continueth not in all things which are written in the Book of the Law to do them Deut 27.25 Galat. 3.10 And being now cursed he cannot get out from under that curse without the favour and mercy of God For having broken the Law he cannot be justified by the Law for that implies a Contradiction And therefore if he be justified he must be justified by Faith and so by the meer grace and favour of God with which boasting cannot consist The Apostles scope in this verse is as I said as to repress the vain boasting of the Jews so to take men off from seeking after justification by works or by the works of the Law and to bring them to seek after justification by Faith and his Argument is valid to this purpose upon supposition which yet he hath proved to be a most certain Truth that all have sinned For if all men have sinned which is an undeniable truth and which the doctrine of Faith teacheth then no man can boast before God for whosoever hath sinned hath need of the grace and favour of God And whosoever receives any thing of the grace and favour of God cannot boast 1 Cor. 4.7 Now if thou canst not boast thou seekest in vain to be justified by the works of the Law for no man can be justified by the works of the Law but he which keepeth the Law and hath always kept it in every point And he that keeps it so may boast Therefore being thou canst not boast seek not for justification by the works of the Law which makes them boast which are justified thereby but seek for it by faith For though thou canst not boast and so canst not be justified by the works of the Law yet thou mayest be justified by Faith It is not unlikely but that among the Jews which were blinded by reason of their unbelief Chap. 11. ver 7. There were some who though they were convinced that they could not boast yet did seek for justification by the Law not perceiving how incompatible these two things are Not to boast or not to have matter of boasting and to be justified by the Law But by the Law of Faith Note that whereas the Apostle might have said thus Where is boasting then It is excluded By what By Works Nay but by Faith He saith Where is boasting then It is excluded By what Law of works Nay but by the Law of Faith And this he doth by a Mimesis mentioning and repeating the word Law that he might in a slighting manner imitate the Jews who did crack of the Law and had the Law alwayes in their mouths though they kept it not intimating thereby that if they gloried in the word Law he could say that they which were Justified were justified by a Law too but not by the Law which they cracked of to wit the Law of Works but by a Law differing from that to wit the Law of Faith Ver. 28. We conclude therefore that a man is justified by faith This conclusion the Apostle draws not from the verse immediately going before but from his whole discourse which he hath had from the 17. verse of the first Chapter of this Epistle hitherto and especially from that which he taught and discoursed of Chap. 3. ver 23 24 25 26. A Man i. e. Any or Every man that is justified The word Man is to be taken here indefinitely q. d. We conclude therefore that a man be he Jew or be he Gentile or whatsoever he is that is justified is justified by Faith without the Works of the Law Without the Works of the Law i. e. Though he be without the Works of the Law that is though he be without that that he hath perfectly observed and kept the Law Without the Works of the Law is the same here as Not by the Works of the Law Gal. 2.16 By the Works of the Law are meant Works done exactly according to the Praescript of the Law so that if a man hath at any time transgressed the Law either positively or privatively he cannot be said to have the works of the Law in the Apostles sence here Ver. 29. Is he the God of the Jews only For God to be the God of any one doth sometimes signifie that God is held as a God and worshipped and obeyed as a God of him whose God he is said to be In this sence Jacob said that the Lord should be his God Gen. 28.21 Sometimes again and that most frequently for God to be the God of any one signifieth that God is an Egregious Benefactor of him whose God he is said to be In which sence it is said Blessed is the Nation whose God is the Lord Psalm 33.12 And in which sence God is said to be the God of Abraham and the God of Isaac and the God of Jacob Exod 3.6 And in which sence God saith that he would be a God to Abraham and to his Seed after him Gen. 17.7 Now of these two sences the latter is that in which God is said here to be a God of the Jews and not of the Jews only but of the Gentiles also For God is a Benefactor to them both not only in Temporal blessings but in Spiritual blessings also and in such as concern Eternal Salvation The Apostle speaketh by an Interrogative here first to signifie that the thing which he speaks of is so plain as that it cannot be denied Secondly to take up the Jews a little who entertained a base esteem of the Gentiles Is he not of the Gentiles also i e. Is he not the God of the Gentiles also and doth he not wish and do well to them also that they may be saved Yea of the Gentiles also q. d. Yea he is the God of the Gentiles also and wisheth and doth well to them that they may be saved and will be a Benefactor to them in those things which concern their Eternal welfare if they believe As for the Connexion of this verse with what went before It is this The Apostle had said vers 28. That a Man is justified by faith without the deeds of the Law where he took the word Man indefinitely for men of any Nation by reason therefore of that word he had a good opportunity given him to speak to
〈◊〉 was taken verse 15. and upon the same or like reason for a man may so stumble and fall as that he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is to be weak in soul through some hurt there received by sin Ver. 22. Hast thou faith have it to thy self before God The Apostle prevents another objection here For a strong brother may say I believe and am throughly perswaded that I may lawfully eat all meats shall I then have this Christian faith or perswasion and yet never be suffered to make use of it This objection the Apostle prevents or answers saying Hast thou faith that is dost thou believe and art thou perswaded that thou maist lawfully eat all meats Have thou this thy faith and perswasion and make use of them privately before God onely where God only and not man seeth that thou mayest not offend any one in the use thereof Hast thou faith Faith is taken here for a perswasion by which a man is perswaded or believeth that that is lawful which he doth And in particular that it is lawful for him to eat all manner of meats yea those which were forbidden by Moses Law See more ver 23. Have it to thy self before God Make use of it by thy self in private before God only who seeth in private and not before men who may be offended at it The word Onely is to be understood here as it is often else where to be understood God seeth in private and taketh notice of what is done in private to reward it Matth. 6.4 Happy is he that condemneth not himself in that thing which he alloweth i. e. Happy is he that in the use of that thing which he approves and is perswaded is lawful doth not that for which he may be condemned He doth that for which he may be condemned even by God who in the use of that which he is perswaded may be lawfully used offendeth his weak brother and causeth him to sin That condemneth not himself i. e. Which doth not that for which he may be condemned Which he alloweth i. e. Which he approveth and finds upon trial as it were to be lawful and is thereupon perswaded of the lawfulness thereof Allowing here is opposed to doubting vers 23. And he which alloweth of what he doth to him which doubteth of what he doth Ver. 23. And he that doubteth is damned if he eat q. d. And he also which doubteth whether it be lawful to eat what he is about to eat or no is damned without repentance if he eat during this doubâ—ing The Apostle may use an Apostrophe here to the weak Christian and tell him in what he also might be damned as well as the strong in what he â—hat he might avoid it Or else he may continue his speech unto the strong and shew how he may condemn himself in that thing which he alloweth he may condemn himself in making his weak brother by his example to eat of that which he indeed alloweth but his weak brother doubteth of and so in bringing his weak brother into damnation For he that doubteth is damned if he eat because he eateth not of faith c. Because he eateth not of faith i. e. Because he is not perswaded that he may Lawfully eat that which he eateth Faith is not taken here for that faith whereby we believe in Christ and which denominates them faithful which have it and Infidels which have it not but it is taken for the belief or perswasion of the Lawfulness of that which we do so that he which doth any thing with a doubting conscience doth it not of faith Whatsoever is not of faith is sin i. e. Whatsoever is not done out of a belief or perswasion that it may be lawfully done is sin Bene praecipiunt qui vetant quicquam agere quod dubites aequum sit an iniquum aequitas enim lucet ipsa per se Dubitatio autem cogitationem significat injuriae saith Tully Offic. Lib 1. That which the Apostle saith here viz. Whatsoever is not of faith is sin is a general saying which concerneth all both Jews and Gentiles CHAP. XV. 1. WE then that are strong ought to bear the infirmities of the weak and not to please our selves 1. Whereas therefore it is not good to do any thing whereby our weak brother may stumble or be offended or be made weak we whosoever we are whether Jews or Gentiles that are strong in the faith ought to bear the infirmities of the weak and not so to please our selves in doing that which we know we may lawfully do as to make the weak to do that which they think they may not do lawfully 2. Let every one of us please his neighbour for his good to edification 2 Let every one of us please his neighbour as well as himself yea let him please his neighbour though he displease himself and humour him for his good that he may grow up more and more in Christianity 3. For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me 3. For even Christ whose example we ought to follow though he were Lord of all above all principalities and powers yet he pleased not himself but did that which was grievous to his humane nature that he might do good to others for that he might do good to others and please them he took upon himself the punishments due to them for the reproaches wherewith they reproached the living God according to that which he says Psalm 69.9 The reproaches of them O God which reproached thee fell on me 4. For whatsoever things were written afore time were written for our learning that we through patience and comfort of the Scriptures might have hope 4. But thou wilt say What doth that appertain to thee now which is written in the Old Testament But say not so For whatsoever things were written heretofore in the books of the Old Testament were written for our instruction to teach us among other lessons which we may learn from thence patience to bear the infirmities of the weak and comfort which the Scriptures minister to all those which do bear any thing which God would have them to bear with patience That we through such patience and comfort as the Scriptures teach may have hope even hope of eternal life which God will give to them which do such things 5. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus 5. Now seeing that patience and comfort are such precious things and give us hope of eternal life the God of patience and of comfort give you patience and comfort through the Scriptures that ye through patience and comfort may be of the like affection one towards another and so may bear one with another according to the will and example of Christ Jesus 6 That ye may with one mind and one mouth glorifie God even the Father of our