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
because they were not beloved of him nor worshipped him c. There shall they be called the children of the living God i. e In that very place nor shall they change their dwelling for this they shall be called the Children of the living God and shall worship him there as becometh his Children Ver. 27. Esaias also cryeth concerning Israel though the number of the children of Israel be as the sand of the Sea a Remnant shall be saved This is taken out of Isaiah ch 10. v. 22 23. And in the literal or historical sence it is spoken of the Jews in Hezekiahs time who though they were a People as many as the sand of the Sea for number yet they should for their sins be so wasted and destroyed by the Army of Senacharib King of Assyria as that they which should escape and remain alive should be but a very small number or Remnant But in the Mystical sence it signifies that the Jews the greatest part of them should in the time or first time at least of the Gospel be cut off by the just judgemnet of God from being his people which is a kind of spiritual destruction and the highway to destruction everlasting for their infidelity and that there should remain only very few of them which should obtain mercy the mercy of Justification at his hands So that the Jews in Hezekiahs time were a type of the Jews in the time of the Gospel And their corporeal destruction for their sins by the Army of Senacharib A type of their cutting off from God and his People which is a spiritual destruction by the hand of God for their unbelief Crieth i. e. Speaketh audibly and plainly Concerning Israel That is Concerning the people or Children of Israel the Jews Here is Metonymia Efficientis Israel being put for the Children of Israel to wit the Jews Be as the sand of the Sea viz. for multitude Hyperbole A Remnant i e. Only a Remnant or no more than a Remnant that is very few of them The word only is often left to be understood by the Hebrews Shall be saved Supple from the sword of Senacharib Thus in the Literal sence Or shall be saved Supple from their sins Thus in the Mystical A question it is whether the Apostle brings this testimony to prove the Calling of the Gentiles or to prove the rejecting of the Jews Some say this some that But our translatours translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaiah also crieth seem to take it as a testimony to prove the calling of the Gentiles But you will ask how this place can prove the calling of the Gentiles I answer Only by consequence viz. Because through the fall of the Jews Salvation was to come unto the Gentiles Rom. 11. ver 11. It is written Amos 9.11 After this will I return and will build again the tabernacle of David which is fallen down And I will build again the ruines thereof and will set it up This S. James interprets of the calling of the Gentiles Acts 15.16 For by the Tabernacle of David is meant in the literal sence The habitation where David dwelt which was Sion this City was ruined by the Babylonians under Nebuchadnezzar which ruines God promiseth Amos 9.11 to make up again which was performed after the Babylonish Captivity But in this The tabernacle of David which was Sion was a type of the Church of God which consisted in a manner only of the People of the Jews until the coming of our Saviour but then because they received him not they were almost all cut off from being the People and the Church of God for their unbelief And in their room the Gentiles were brought in to make up the Church of God from which they fell and were cut off And this is that which is meant by the Prophet Amos in the mystical sence there And what was meant there the like is meant here And this sheweth that the fall of the Jews proveth the calling of the Gentiles But yet as I conceive the chief if not the only scope of the Apostle here is to shew the fall or casting off of the greatest part of the Jews for their unbelief And so I render and it is the most natural interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Isaiah also cryeth but But Isaiah cryth concerning Israel c. Making â— not a Copulative but a Disjunctive or an Adversative The Apostle therefore beginneth here to make a way to that which he saith in the beginning of the tenth chapter where he resumes and perfects that which he left imperfect in the beginning of this chapter and tells the reason why he was so grieved for the Jews his brethren according to the flesh as he saith he was If we take this of the rejecting of the Jews as I conceive it is to be taken we must conceive that the Apostle speaks it with grief and sorrow of heart being that it is the cause of that continual grief and sorrow which he saith he had in his heart for his brethren His kinsmen according to the flesh ver 2. Ver. 28. For he will finish the work Supple which he hath to do or intendeth to do with Israel that is with the Jews The word Rendred here the work is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred the account And here may be a Metaphor taken from the accounts which men take of their receits and of their expenses where when they have deducted their expences out of their receits their is but a small summe remaining And cut it short Supple So that he will not make any long work of it Or in allusion to the Metaphor of Accountants so that he will bring it to a small summe or Remainder In Righteousness i. e. In Judgement and Severity Righteousness is to be taken here for Judgement and Severity as it is opposed to mercy Because Refer this to the 27 verse as a proof of that as the former part of this verse also was For this is but a Repetition of the foregoing sentence A short work will the Lord make Supple with the Jews in cutting them off That which is here rendred work is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it was in the former sentence and therefore may be interpreted as that Vpon the earth That is upon the Land of Judaea Thus in the literal sence the whole Earth being put for a part by a Synecdoche But upon the Earth that is upon the whole habitable Earth thus in the mysticall sence Ver. 29. And as Esaias said before i. e And as Esaias said Cap 1. v. 9. of hâ—s Prophesie which he said before that which I last quoted out of him for that I quoted out of Chap. 10 33. Read these words As Esaias said before as with a Parenthesis The Greek word which is here rendred said before is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred also foretold or Prophesied Except the Lord of Sabbath That is except
be done thereby By the Law understand the Law of Mosos and that not the Ceremonial but the Morall Law by him given He saith that the Gentiles did such things as are contained in the Law not because they performed or kept the Law which the Jews broke or that they did fully answer that knowledge which they had of the truth but because they did many things which the Law prescribed for in making publick Laws and in giving private precepts they did praescribe and give in precepts honest things and forbid things dishonest even as the Law of Moses it self did These having not the Law i. e These though they have not the written Law of Moses given them in Tables of stone or outward writings as the Jews had Are a Law unto themselves That is Are as a Law or instead of a written Law unto themselves The Particle As is here as often it is elsewhere to be understood Therefore they are as a Law unto themselves because they can by the light of Nature which is in them tell themselves what is honest and what dishonest and what is to be done and what to be left undone V. 15. Which shew the work of the Law written in their hearts This relative Pronoun which includeth here and intimateth the cause as also it did chap. 1.25 q. d. For they shew Supple by doing by nature the things contained in the Law that the work of the Law is written in their heart And therefore they are as a Law unto themselves They shew the work of the Law to be written in their hearts because they do those things which are contained in the Law verse 14 The work of the Law By the work of the Law some understand the Law it self which is the Work to wit the Work of that great Law-maker the Lord of Heaven and Earth and as for the manner of speech the Law is called the Work of the Law as Circumcision is called the sign of Circumcision Rom. 4.3 Others take the Work of the Law for the effect of the Law to wit the written Law of Moses that is for the knowledge of good and evil for one effect of the Law is to shew what is good and to be followed what is evil and to be shunned q. d. For what the written Law doth work in the Jews to wit the knowledge of good and evill that do they shew written in their hearts which is an argument that They are a Law unto themselves Written in their hearts He opposeth the writing in their hearts to the writing in Tables of Stone after which manner the Law was written which was given by Moses Their conscience also bearing witness q. d. They not onely by shewing the works of the Law written in their hearts testifying that they are a Law unto themselves but their Conscience also testifying the same thing to wit That they are as a Law unto themselves This therefore is another argument to prove That the Gentiles are a Law unto themselves The Conscience is an operative Quality or Faculty or Action as some will of the mind which applieth our deeds to the Principles or Rules or Law of right Actions and thereby sheweth what is done as it ought to be and what is not done as it should be done Or it is a Practique Syllogisme as some call it which by the light of nature or of Grace judgeth and concludeth what is honest what dishonest what is commanded what forbiden what shall be rewarded what punished In this Syllogisme the Major Proposition is either from the light of Nature or from the Scriptures As for example he which sheds mans blood by man shall his blood be shed Gen. 9.6 This is the Major Proposition which the Conscience takes notice of In the Minor Proposition the Conscience of the Murderer assumeth saying thou hast shed mans blood Then doth the Conscience conclude a-against her own Master Therefore must thy blood be shed by man The Conscience therefore in whom soever it is hath knowledge of the Principles or Rules or Law of Actions and in the Gentiles which have no written Law given them from God as the Jews had she hath this knowledge from what is imprinted by Nature in their hearts Therefore well might the Apostle say that their Conscience testifieth that they are a Law unto themselves And their thoughts the mean while accusing or else excusing one another q. d. That is their thoughts in the mean time that they are working or doing any thing either accusing or excusing them respectively that is as they do either evil or good For if they do evil their thoughts will accuse them if they do good their thoughts will excuse them though men accuse them This I take to be the sence of this place as it is here rendered where Tò in the mean time signifies the mean time that they are working and One another is as much as them respectively For I understand this not of the thoughts but of the Men in whom these thoughts are But if you take it as though their thoughts accused or else excused one another So that the Accusers and Excusers were thoughts and the Accused or Excused were thoughts understand it not so as that the thoughts did this Reciprocally That is as if the same thoughts did accuse the same thoughts which accused them c. But so as that when evil thoughts arose in a man other thoughts arose in him and did accuse those evil thoughts of sin and evil and when those thoughts arose in a man which might seem evil and were not so other thoughts arose and did Apologize for and defend these thoughts For the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alwayes signifie a Reciprocation as will appear by Ephes 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being subject one to another in the fear of God where the Apostle would have Subjects to be subject to their Princes Servants to their Masters Children to their Parents but not Princes again to their Subjects Masters to their Servants nor Parents to their Children And according to this interpretation and exposition To in the mean while must either be redundant or signifie while they are Practically busied in examining what they have done Yet this place is most commonly rendered by other Interpreters thus though the sence be in a manner still the same and their thoughts by turns accusing or else excusing them The sence whereof is this q. d. That is their thoughts by turns either accusing them as when they do ill or excusing them as when they do well Note that the Conjunction And is put here as a Note of Declaration and is as much to say as That is for the thoughts accusing or the thoughts excusing are as two Species or Parts of the Conscience and declare what the Apostle meant by Conscience The thoughts of men cannot accuse men except they have a Rule or Law to judge their actions by from which Rule or
Law they see their actions swerving Nor can they excuse them except they have a Rule or Law to judge their actions by agreable to which Rule they find their actions Therefore these thoughts of men accusing or excusing them shew that the Gentiles have a Law written in their hearts and so that they are as a Law unto themselves Ver. 16. In the day when God shall judge the secrets of Man i. e. In that day when God shall judge even the secrets of men These words relate to the twelfth verse by an Hyperbaton so that whatsoever cometh between is to be read with a Parenthesis The Day or Time here mentioned is the Day or Time of the General Judgment God is said to judge the secrets of men in this day not because he will not judge those works which are open and manifest But because he will not judge them only but also the very secret counsels and deeds of men But the Apostle mentioneth here only secrets to shew that this judgment shall be different from the judgment of men who can judge only those things which are apparent and to signifie that they which commit sin though never so secretly shall not escape judgment According to my G spel i. e. According to my preaching or according to that which I teach and preach to all people For in preaching the Gospel I preach that God will judge the world by Jesus Christ The Gospel is to be taken here for the preaching of the Gospel by a Metonymie as it is taken 1 Cor. 9.14 in the latter word Gospel 2 Cor. 8.18 Gal. 2.7 and Phil. 4.15 He calls it his Gospel as it was ministred or preached by him He mentioneth his preaching of the Gospel here because it could not be known by natural reason that the world was to be judged by Jesus Christ As also because God commanded the Apostles to preach unto the people and to testifie that it is he to wit Jesus Christ which was ordained of God to judge the Quick and the Dead Acts. 10.42 V. 17. Behold thou art called a Jew In that tacite Objection which the Jew is to be understood to make between the first and second verse of this Chapter and which the Apostle answereth in the second verse c. The Jew relyed upon many Praerogatives and Excellencies which he conceived himself to have and of which he boasted As ex gra that he was a Jew by Nature and so a Child of Abraham And that he was learned in the Law of God Circumcised c. for which he thought he was so far in the favour of God as that he should not be condemned or judged for his sins as the Gentile should which vain conceits and thoughts of his the Apostle confuted before at verse the second c. Now here from this place to the end of the Chapter the Apostle sheweth that the Jew was so far from being in the favour of God so as that he should not be condemned or judged for his sins by reason of those Priviledges and Excellencies which he relyed upon and which he boasted of as that being his life was vitious those Prerogatives and Excellencies should make his sins the greater and so tend to his greater judgment and condemnation For where men have the greater inducements and cause or means to be pious and holy if they are not pious and holy according to those inducements and cause or means there their sin is the greater and their condemnation or judgment the heavier Behold By this word the Apostle rouseth up the careless Jew who through the vain conceits of the Prerogatives and Excellencies which he conceived himself to have snorted in his sins to consider and behold his sins and the judgments due unto him for them Thou art called a Jew The Children of Abraham were commonly called Israelites from Jacob the Grandchild of Abraham who was also named Israel untill the Ten Tribes were carried away Captive into Assyria and their Common-wealth destroyed But after that the Kingdom of Judah remaining of which the Tribe of Benjamin was a part they were called Judaei that is Jews from the chiefest Tribe of that Kingdom which was the Tribe of Judah Thou art called a Jew A Jew was descended from Abraham of which descent he was very proud and thought it enough for him to say I have Abraham for my Father Mat. 3.9 Upon this account that they have Abraham for their â—ather the Jewish Doctors doubt not to reckon that all Israel is to have a share in the world to come Talmud in Sanhedr per. 10. 1. And Justin Martyr saith of the Jewish Rabbius that they suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. That the everlasting Kingdom shall be surely given to those that are of the Seed of Abraham according to the flesh although they are sinners and disobedient to God Note that the Apostle saith not Behold thou art a Jew but behold thou art called a Jew And this he saith either in allusion to that that they were very well pleased and delighted to be called Jews Or because they were Jews rather in name than in truth as will appear v 28 29. where he confutes this vain glorying of the Jew because he is a Jew And restest in the Law i. e. And moreover thou takest delight in the Law of God as in that which is most perfect and than which there can be nothing perfecter Or putting the Law per Metonymiam Subjecti for the reading of the Law thus Thou restest in the reading of the Law and desirest to read or know nothing else When we attain to the top of our desires so that we can go no further or desire nothing more of any thing especially the thing not affording it then do we rest in that which we have attained to and delight our selves in it And makest thy boast of God To wit that God is thy God and that he hath made a Covenant with thee and promised to be thy God Gen. 17. And hath given thee his Law and his Statutes Psal 147.19 V. 18 And knowest his will Supple Though thou doest it not And approvest the things which are more excellent That is and thou by examination having found out what those things are which are most excellent in the sight of God thou likest them and approvest them That is thou praisest them and assentest to them as such though thou doest not practice them That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred Approvest may signifie both examining and approving or liking upon examination wherefore here I interpret it liking or approving or assenting to or praising after examination Being instructed out of the Law i e. As being instructed out of the Law from a Child whereby thou knowest the will of God and whereby thou art able to examine and judge of those things which are most excellent He sheweth the cause here or the means by which he a Jew came to know the will of
weight of glory far surpassing death and the miseries of death which followed upon Adams sin and the Sins which we our selves have of our selves committed This is that which the Apostle speaks in gross in this verse and now goeth about to divide and lay out in particulars in the two following verses Ver. 16. And not as it was by one that Sinned so was the gift The Conjunction And is a note of Resumption ot repetition here and the sâ—nce of the words which are Ellipticall is this q. d. And not I say as is the offence which was by one that sinned to wit Adam so is the gift Supple which is by one Jesus Christ but this much exceeds that Note that whereas it is here read By one that sinned and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood in the Greek from the former verses and so must the word offence in the English So that the words in the Greek which are Ellipticall must be made up thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the English thus And not as the offence which was by one that sinned This is a Repetition of that which the Apostle said v. 15. to wit of that Not as the offence so is also the free gift which the Apostle here resumes or repeats that he may explain or lay out by particulars or parts that which he said there in general and in gross to wit that If through the offence of one many be dead much more the Grace of God and the gift of Grace which is by one man Jesus Christ hath abounded unto many The judgment was by one to condemnation i. e. The Judgment or Sentence of God passed upon all men to their condemnation by reason of one sin or one offence That is God by his just Judgment or Sentence which he passed upon all men which were born of Adam did condemn them all to death by reason of that one only sin which they drew from him By one i. e. By one offence or by reason of one only offence That by one he meaneth here not one Person but one Offence is plain because he opposeth it to many offences This offence is that which is commonly called Original sin as I said before and it is said to be one because though it be in every particular man yet it is but one sin in every one and of one nature in all To condemnation He speaks here of that general condemnation which passed upon all mankind by reason of that one Original sin which they drew from Adam not of the particular condemnation of particular Persons for their Actuall sins But the free gift is of many offences to justification But the free gift Supple by which we are absolved from our sins or have them pardoned is not only of that one sin or offence but of many offences yea so many as they which believe are or were guilty of that they may thereby be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The free gift is put here by a Metaphorical Synechdoche to signifie the free and gracious pardon of sins or the gracious sentence of Absolution pronounced as it were in open Court by which we are out of meer Grace absolved from sins For the Apostle speaks here in allusion to a Court of Justice where the Judgment or Sentence passeth upon some offenders according to their demerits And a pardon of grace or a gracious sentence of absolution from the offences with which they were charged upon others above their deserts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth in this verse signifieth a Judgment or Sentence given upon men accused according to their true desert and the merit of their cause but because the Sentence which passed upon those which are inserted into Christ by faith is not such a Sentence but a Sentence in respect of them of grace and of the favour of God through Christ the Apostle when he speaks of the Sentence which shall or doth pass upon them calls it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word sounds grace and favour Of many c. This Particle Of is a Preposition for the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we may render De which signifies the matter of this gift or pardon or absolution Vnto Justification i. e. That as many as God bestowed this free gift upon may be justified The word justification is to be taken here in a passive sence Ver. 17. For if by one mans offence death reigned This is to be referred to those words of the sixteenth verse Not as it was by one that sinned so is the gift As a second Reason to shew the truth of that proposition or assertion But though there be a second Reason to prove that proposition or assertion yet may this Particle For be taken here for Moreover as it seemeth sometimes to be taken and so the current of the Text may be the smoother If by one mans offence i. e. If by the offence caused by that one man Adam and which came by him upon all his Children Whereas it is read vulgarly in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which is rendred here If by one mans offence death reigned c Some Greek Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred as it is in the Margin of our Bibles If by one offence death reigned which I conceive by the scope of the place and by looking upon the latter part of this verse to be the best reading Death reigned i. e. Death shewed her power upon all which were condemned to die by reason of the offence of that one man by slaying them By one i. e. By one man to wit Adam It was Adam's eating the forbidden Fruit which brought that which is here called the offence upon himself and by Propagation from him upon his Children too For by the offence is here meant that which he calleth sin ver 12. that is Original sin which is in every natural Child of Adam and which is the cause of death in all the Chilern of Adam Much more they which receive abundance of Grace and of the gift of Righteousness shall reign in life by one Jesus Christ i. e. After a far more bountiful and glorious manner shall they which are delivered and justified from the many sins of which they are guilty reign like Kings in a life of glory by one Jesus Christ Much more These words shew that the life which they that are justified by grace from their many sins which are pardoned to them through Christ do receive doth far exceed in its kind that death which came upon the Children of Adam by his sin in its kind Abundance of Grace and of the gift of Righteousness q. d. Abundance of Grace that is of the gift of Righteousness What he meaneth by Grace he explains by those words The gift of Righteousness wherefore And is to be taken
wedlock when he saith That we may bring forth fruit unto God The sence therefore of these words is q. d That being married to him that is raised up from the dead we should by the seed of his grace conceive and bring forth fruit unto him who also is God Note that the Apostle changeth the person here from the third to the first which he doth for modesty sake that he may comprehend himself in this his speech The fruit or children here spoken of or meant are good works Vnto God That is unto Christ who was raised from the dead who though he was true man yet was he true God also Wives bring forth children to their own husbands not to others by God therefore is meant Christ here Note that the Apostle proves here that the believing Jews were delivered not only from the imperfection of the Law but also from the obligation of it to wit as it was given by Moses though it had been sufficient for his purpose to shew that they were delivered from the Imperfection of the Law only Ver. 5. When we were in the flesh That is When we were Carnal or in a Carnal estate addicted to the profits and pleasures of this life c. There were few under the Law which were spiritual and minded spiritual things but they were for the most part carnal and minded carnal things And they which were spiritual and minded spiritual things were not so nor did they so by the sole power of the Law so that being that all which were under the law that is under the imperfection of the Law and which had no help but what the Law afforded were Carnal and minded Carnal things The Apostle takes those which were in the flesh while he speaks of the Jews which were under the Law And those which were under the Law that is which were under the Imperfection of the Law for the same For the deliverance from this estate which he here speaks of he calls the Deliverance from the Law ver 6. The motions of Sins i. e. The motions of sins which we felt in our selves provoking moving or enticing us to commit sin or produce sin or to follow them Note that this Genitive of sins is Genitivus Causae And that Sins raise motions in us sub ratione causae finalis while we apprehend them as some pleasant or profitable things Which were by the Law That is which were occasioned by the law Supple as by our husband For he speaks of the law still in allusion to an husband as he did before These motions are said to have been by the law because sin being refrained and curbd in by the Law doth the more she is refrained and curbd in the more break out and shew her self in these her motions in sinful men and so will do in sinful men till grace be poured into their hearts whereby they restrein sin and hold her in Nitimur in vetitum semper cupimusque negata This is the manner of sinful nature and such as are accustomed to sin always to endeavour for that which is forbidden and to desire that which is most denied The law doth in a manner speak only to the outward ear and that is not of power alone to turn the hearts of carnal men from their carnal ways yea it makes them the worse by her speaking to them But yet the fault is not in the Law but in them The Law is only the occasion of evil motions not the true Genuine natural cause thereof And that which is good yea very good may be the occasion of that which is evil yea very evil Did work in our members That is q. d. did play their part in our members where they were not idle but very active In our members i. e. In the members of our Body See Notes Chap. 6. ver 13. To bring forth fruit unto death q. d. So that we did bring forth fruit or children and such fruit or children as death did delight and take pleasure in By death he meaneth eternal death and he speaks of it here as of a Person by a Prosopopoeia The fruit or children here spoken of or meant are evil works or actual Sins which are therefore pleasing unto death and such as death delights in because they make them which commit them food for her For as the temporal death feeds upon the bodies of some in the Grave Psal 49.14 So doth eternal death feed upon the souls of others in Hell Note that the particle To signifieth here not the intent only but the event also A question may be here asked why the Apostle did not say to bring forth fruit unto the Law as he said ver 4. That we should bring forth fruit unto God that is to Christ when as he is treating here of the opposition between the Law and Christ Answ Because Sins may not be said to be the fruit of the Law because they are both forbidden and punished by the law But they may be said to be the fruit of death because they make men children of death as the Hebrews speak that is worthy of death Thus some But yet I conceive under correction that by death the Law may be here meant which is called the ministration of death and the ministration of condemnation 2 Cor. 3. ver 7. 9. And therefore may be called death by a Metonymie And it is no absurdity to give the effects which are attributed to death to the Law when we give them and attribute them to the Law not as to the cause but only as to the occasion thereof For it is written ver 10 And the Commandment which was ordained to life I found to be unto death And thus the Antithesis here in hand will well hold out The Apostle seemeth to mention this and to shew how it was with them while they were under the Law in the flesh That now being they were delivered from the Law and from the flesh they might be more careful and more diligent to do those things which were pleasing to God in newness of Spirit abandoning the oldness of the Letter V. 6. But now we are delivered from the law that being dead wherein we held i. e. But now as the Wife is loosed from her Husband if he be dead ver 2. so are we who were as a Wife to the Law delivered from the law which is or was our husband by the death of the Law The Law is to be taken here as it was Chap. 6.14 and Chap. 7. ver 1 viz. For the whole Law of Moses as it was given by Moses and so precisely given without the grace of the Gospel And in this sence to be delivered from the Law and to be delivered from the flesh will signifie both one and the same thing That being dead wherein we were held i. e. The Law under which we were held bound as a Wife under her Husband so long as he liveth being dead By the death of the Law he
Nations are of one kin and brethren after a Spiritual manner Ver. 4. Who are Israelites That is who are descended from Isrrel That is from Jacob and are his children which Jacob or Israel was a man beloved of God and who had this name Israel given him in way of honour by God himself Genes 32.28 The Apostle sets out here in this and the next verse the honour priviledges and Pre-eminences of these which he called his brethren and Kinsmen according to the flesh To signifie that he had cause enough thus to grieve as he doth when he considered that they which were so neer allied to him and which had such honour priviledges and preeminences from God should be at last cast off and be rejâ—cted by him and left in such an estate through their own faults as is accompanied or attended with eternal damnation To whom pertaineth the Adoption He speaks not here of that Adoption which he spoke of in the former chapter by which they that are adopted are made heires of everlasting Glory that Adoption belongeth to Christians such as are justified by faith not to natural Jews But he speaks here of that Adoption whereby God passing by all other people made choice of the Jews or Israelites to be to him a peculiar people or Treasure above all people else by reason of which he cherished them and used them as sons and bâ—stowed many blessings upon them For Israel is my son even my first-born saith the Lord Exod 4.22 And again I am a father to Israel Jer. 31.9 And the Glory The Ark of the Covenant is called the Glory 1 Sam. 4.21 22. by a Metonymie because it was a token of the presence of the Glorious God who sat thereupon and gave his Oracles from it And therefore many think that the Apostle meaneth the Ark of God when he saith the Glory But others By the Glory understand the glory which accrued to the people of Israel by that That they were chosen by God to be a peculiar people to him and to be his sons which was indeed a great glory to them and by reason of which God did many glorious things for them and among them For since thou hast been precious in my sight thou hast been honourable saith the Lord to the people of the Jews Isaiah 43.4 And the Covenants By the Covenants is meant the Moral Law written in two Tables of stone by reason of which writing those Tables were called also the tables of the Covenant Deut. 9.11 That Law was called the Covenant because God made a covenant with the people of Israel concerning keeping of that and that was the matter and subject of the Covenant as it was to be performed on Israels part The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word of the Plural number which is here rendred Covenants but it might be aswell rendred the Covenant in the Singular number for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be it self a word of the Plural number yet it is often put to signifie one single Testament And the Covenant and Testament is all one in the Apostles sence here See Budaeus in his Commentary pag. 507. H Steph. in his Thesaurus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet some say that the Apostle useth a word of the plural number here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenants because there were two Tables of the Covenant though the Covenant it self were but One. And the giving of the Law By the giving of the Law understand The Law which was given to wit to the Israelites by God by a Metonymie And by that understand again the Judicial Law per Synechdochen Generis that is that Law which was given to the people of Israel for maintainance of Civil Society among them And the service of God By the service of God understand here the Ceremonial Law which prescribed the manner of Gods Service or how he would be served and worshipped by a Metonymie And the promises To wit All the promises contained in the Old Testament that is all the promises contained both in the books of the Law and of the Prophets Ver. 5. Whose are the Fathers That is whose Progenitors were Abraham and Isaac and Jacob Those most honorable Persons and friends of God The Scripture useth to call those Holy Patriarks Abraham Isaack and Jacob The Fathers per Antonomasiam And of whom as concerning the flesh Christ came Christ came of the Israelites as concerning the flesh That is As he was Man in that he took his flesh that is his body of the Virgin Mary who was of the stock of Israel This was a Glory to the Israelites that the Messias was born of them And therefore Simeon calls Christ the Glory of the people Israel Luke 2.32 Who is over all i. e. Which Christ is over all things and all men as their King and Lord. The Apostle in this latter part of the verse sets out the dignity of Christs Person the more to set out the Honour preeminencies and Priviledges which the Jews had God blessed for ever Amen See chap. 1. ver 25. Ver. 6. Not as though the word of God had taken none effect Here the Apostle should have given the reason why he was so grieved for the Jews but he gives it not by reason of this Objâ—ction which he prevents but by reason of this and other Objections He defers it to Chap. 10. ver 1. as I said before Not as though the word of God had taken none effect q. d. But when I say theirs are the promises though I know that they have not attained to Righteousness or Justification but are yet in their sins unpardoned and unjustified I do not make the promise which God made of pardoning the sins of the Israelites and remembring their iniquities no more a void promise and a Promise of none effect or a Promise in which God is not as good as his word c. For the understanding of this place know That among the many Promises which were made to the People of Israel in the old Testament there were some concerning the Remission of sins that is concerning Justification for the Lord saith Jer. 31. ver 31 34. Behold the days come saith the Lord that I will make a New Covenant with the House of Israel and with the House of Judah c. For I will forgive theiâ— iniquity and remember their sin no more And Jerem. 33. v 4. and 8 Thus saith the Lord the Lord the God of Israel I will cleanse them from all their iniquities whereby they have sinnned against me and I will pardon all their iniquities whereby they have sinned against me and trespasse against me And Micah 7.18 Who is a God like thee that pardoneth iniqaity and passeth by the transgression of the remnant of his heritage Now God having made this gratious promise to the Israelites of their Justification a Jew might object against Paul and say Paul Thou accountest of us Jews as
it become thee thus to dispute and argue with God for hardning thy heart The Apostle seemeth here to allude to that of the Prophet Isaiah Isa 45.9 Wo to him that striveth with his Maker Let the Potsheard strive with the Potsheard of the earth shall the clay say to him that fashioned it what makâ—st thou Ver. 21. Hath not the Potter power over the Clay of the same lump to make one vessel to honour and another unto dishonour Supple If therefore the Potter hath power over the clay of the same Lump to make one Vessel to honour and another to dishonour much more hath God power over the corrupt mass of mankind where none can challenge desert to make whom he will Vessels of honour in Justifying them and others Vessels of dishonour in hardning them This as I said meets not directly with that Objection mentioned ver 19 viz. Why doth he yet find fault for who hath resisted his will But meets with the Core that lay at the Jews heart from whence this Objection sprung as the Cause thereof for this lay as a Core at the Jews heart to hear that the Children of Abraham according to the flesh would be rejected of God and have no interest in his spiritual promises by reason of their parentage and of their works And the Children of Promise that is they which believe though they were Gentiles should be received and entituled to those Promises which they could not think of without imputing unrighteousness to God and by reason of which they would often take occasion to chop Logick with God upon light grounds Thus our Sauiour Christ when the Sadduces had propounded a Question to him Matth. 22. ver 23 24 25 26 27 28. endeavours to take away that errour out of the hearts of the Sadduces which was the cause of that Question Matth. 22. ver 31 32. And now this that God hath as much power over Mankind as the Potter hath over the clay will easily vindicate God from unrighteousness in that he makes not the promise of justification to reach to all them which are the Children of Abraham and Isaac and Jacob according to the Flesh and extends it to all the Children of Primise that is to all Believers and Justifies them though they be Gentiles most of them One Vessel to honour i. e. One vessel to honourable uses as to lay our meat in or hold our drink in at our Tables Another to dishonour i. e. Another to base and dishonourable uses as to be a Chamber pot or that which is yet more base and dishonourable to hold or take away the burden of the belly Ver. 22. What if God willing to shew his wrath and to make his power known endured with much long suffering the vessels of wrath fitted to destruction Ver. 23. And that he might make known the Riches of his Glory on the vesselâ— of mercy which he had afore prâ—pared unto glory Supple What canst thou say against that Or what injustice or unrighteousness is there in that Willing to shew his wrath To wit against the Vessels of wrath And to make his power known To wit in the everlasting destruction or damnation of the vessels of Wrath for that they would not obey the Gospel and believe But persist in their disobedience and unbelief Endured with much long suffering i. e. Hardned and yet not positively but privatively that is by suffering them for a long time together to walk on in their pervicacious wayes without punishment Yet the Apostle saith that the long suffering of God leadeth men to Repentance Though they after their hardness and impenitent heart treasure up unto themselves wrath against the day of wrath Rom. 2. ver 4.5 So that God in wrath remembreth Mercy Hab. 3.2 He sheweth here by the way how and by which of the many wayes of hardning God hardneth the hearts of the unbelieving Jews and gives the exposition as it were of that word hardneth which he used ver 18. The vessels of wrath The Vessels on which he will shew his wrath or the Vessels which deserve his wrath By Vessels he meaneth Men which he calls Vessels in allusion to Potters vessels of which he spoke ver 22. Fitted to destruction i. e. Fit for damnation or everlasting destruction that is which deserve destruction and everlasting damnation He persists still in the Allusion to a Potters pot yet think not that God did otherwise fit or make those men fit for destruction than by suffering them and permitting them to walk in their own ways without punishing them for it The Vessels of wrath fitted for destruction I conceive that the Apostle doth in a special manner mean here such as he speaks of Chap. 2.8 That is Such as are contentious and obey not the truth but obey unrighteousness for unto them he saith there that God will at length render indignation and wrath though they be children of Abraham according to the flesh and seek justification by their works They are such as believed not the Gospel when it was preached unto them which the Apostle here aims at as appeareth by the tenour of his speech and among them especially the Jews whom God rejected from justification because they would not believe the Gospel when it was preached to them And indeed the Jews for the most part when the Gospel was preached to them did not only not barely believe it but were contentious against it and persecuted the Preachers of it As will appear by the History of the Acts of the Apostles Ver. 23. And that he might make known the Riches of his glory c And what if God that he might make known the abundance of his goodness to those whom he decreed to prepare to Glory hath prepared them to glory What canst thou say to that or what unrighteousness is in that The Apostle by the word Riches useth to signifie an abundance as Chap. 2.4 Chap. 11.33 2 Cor. 8.2 Ephes 1.7 and Chap. 2.7 and so he doth here And by Glory he meaneth here the goodness of God So that by the Riches of his glory we may understand the abundance of his goodness as Ephes 3.16 Every attribute of God is glorious and may by a Metonymy be called his Glory Many Interpreters do joyn the 22. and 23. verses together as though their were nothing defective here and that the Apostle would give us to know here that God endured with much long suffering the Vessels of wrath fitted to destruction and so hardened them for two reasons First that he might shew his wrath and make his power known in the destruction of those vessels of wrath And Secondly that by his severity shewed on the Vessells of Wrath He might make his mercy more conspicuous and higher to be valued which he sheweth to the Vessels of Mercy for a Contrary sets off and illustrates its Contrary And that which is common to many is not so much esteemed of as that which appertains to few Yet notwithstanding I
as there is nothing which I eat is unclean in it self To this I answer That I know by the light of nature and am perswaded by the knowledge which I have gained by the Gospel of our Lord Jesus that there is nothing unclean in it self but yet to him that esteemeth or is perswaded that any thing is unclean though erroniously to him it is as if it were unclean and he is as much bound to abstain from eating of it as if it were unclean indeed Thy eating therefore of that which is not unclean in it self may be to thy brother as a stumbling block and an occasion to sin if he esteemeth it to be unclean 15. But if thy brother be grieved with thy meat now walkest thou not charitably Destroy not him with thy meat for whom Christ died 15. But if thou doest grieve thy brother by drawing him by thy example to eat any thing against his conscience which he esteemeth to be unclean which must needs be somewhat grievous to him or if thou grievest him any other way with that thy meat whereby thou makest him to sin thou walkest not charitably towards thy brother but dost even slay his soul by making of him thus to sin But O destroy not him with thy eating or with this thy meat for whom Christ died 16. Let not then your good be evil spoken of 16. And being that Christ hath made thee free from the yoke of the Ceremonial Law which put a difference between meats which freedom we cannot look upon but as on a great good conferred upon us by Christ Let not this good this freedom by our abuse of it be evil spoken of as it must needs be if you abuse it to the grief and destruction of your weak brethren 17. For the kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost 17. But thou wilt say I may justly fear that God will be angry with me and good men will blame me if I should not make use of that liberty which Christ hath purchased for me And that I should not advance the Kingdom of God as I ought to do if I should neglect to exercise so great a grace of Christianity as this liberty is But fear not this for the advancement of the Kingdom of God consisteth not in eating of meats and drinking of drinks without discrimination but it consisteth in Righteousness and peace and joy through the holy Ghost 18. For he that in these things serveth Christ is acceptable to God and approved of men 18. For he that in these things serveth Christ in the advancement of his Kingdom is acceptable to God and approved of all good men 19. Let us therefore follow after the things which make for peace and things wherewith one may edifie another 19. Being then that the advancement of the kingdom of God consisteth in Righteousness and Peace let us follow after the things which make for peace and after Righteous things wherewith we may edifie one another which will be the cause of a true and holy joy in us 20. For meat destroy not the work of God all things indeed are pure but it is evil for that man who eateth with offence 20. For by using thy liberty in eating meats without any difference destroy not thy weak brother whom God hath created in Christ Jesus But thou wilt say are not all meats clean and pure why then may I not eat them to this I answer that all meats are pure indeed in themselves so that that they cannot in themselves defile a man But yet notwithstanding it is evil for that man who eateth any meat with the offence and destruction of his weak brother 21. It is good neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth or is offended or is made weak 21. It is good for a man neither to eat flesh nor to drink wine nor to do any thing whereby his brother stumbleth or is offended or is made to shew his weakness 22. Hast thou faith Have it to thy self before God Happy is he that condemneth not himself in that thing which he alloweth 22. But thou wilt say I believe and am perswaded that I may lawfully eat all manner of meats through Christ shall I then have this Christian faith or perswasion and yet never be suffered to make use of it I say therefore to thee dost thou believe and art thou perswaded that thou maist lawfully eat all meats whatsoever make use of this thy faith and perswasion but make use of it not before thy weak brother but only before God and thy self where none else may see For happy is that man which in the use of that thing which he approves of and is perswaded that he may lawfully use doth not that for which he may be condemned 23. And he that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin 23. And not only he which is perswaded that he may lawfully eat all manner of meats without any dâ—fference may do that in eating for which he may bring damnation upon himself but he also which doubteth whether he may lawfully eat of such or such meats is damned if he eat of them Because he eateth not out of a perswasion that he may lawfully eat of what he eats For whatsoever we do if we do it not out of a full perswasion that we may lawfully do it it is sin CHAP. XIV Ver. 1. Him that is weak in the faith receive but not to doubtful disputations q. d. Ye which are strong receive them which are weak in the faith But when I bid you receive them my meaning is not that ye should receive them to doubtful disputations By disputations He means disputations concerning their opinions which he calls doubtful because the Issue thereof will be doubtful It being uncertain whether they can bring them by disputing with them to a full perswasion of the truth or whether they will make them thereby to revolt and forsake the faith of Christ which they have already embraced Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive ye See more Chap. 15. ver 7. The Apostle speaks here to such as were strong in the faith that is to such as were perswaded that the Law of Moses was abrogated by Christ and had not power to obliege Christians to the observance of meats and days as it did the Jews while it was in force So that they might lawfully eat those meats which were forbidden to be eaten by the Law of Moses And might lawfully omit the Sanctification of those days which the Law of Moses made holy And he speaks to them concerning the weak that is concerning such as were not so perswaded but observed the choise of meats and days as Moses had commanded out of the weakness of their judgement towards whom he would have them carry themselves withall prudence and charitableness Whether
what he saith and have the greater notice taken of his words The mystery which was kept secret since the world began The salvation of man by Christ Jesus was a mistery of which there was a great silence for all times heretofore in comparison of what is now revealed and which was overcast and shadowed with many types and figures and so was kept secret in respect of what it is now until these vails were taken away now at the last by Christ Ver. 26. But now is made manifest i. e. But now in these last days is made manifest that is is most plainly revealed to wit by Christ and his Apostles And by the scriptures of the Prophets made known i. e. And made known by the scriptures of the Prophets opened and explained c. This he adds to vindicate the Gospel from novelty The dark writings of the Prophets may be opened and made plain either by the exposition of men or by the meer event of things as when things fall out plainly and evidently according to and answer the prophesies of the Prophets But the Apostle speaks here of opening the scriptures of the Prophets by the Exposition of holy men to wit the Apostles as appears by these words According to the commandment of the everlasting God though they may make use of the event of things in expounding those prophesies or scriptures of the Prophets This mistery was made known by men as by the Efficient and by the scriptures of the Prophets as by the Instrumental cause Note that though all things which were explained by Christ and his Apostles were taught in times past by the Prophets yet they were taught so obscurely then in regard of that cleerness with which they are taught now under the Gospel as that it is no wonder that they were said to have been kept secret since the world began and now made manifest in the days of the Gospel Note here that though some take this mystery here for the whole mystery of mans salvation yet others take it onely for the mystery of the calling of the Gentiles q. d. Now to him that is of power to establish you in the Faith the Faith which is according to the Gospel which I have preached and according to the preaching of Christ Jesus and so to establish you as that you may being Gentiles appear to be effectually called of God according to the Revelation of the mystery c. According to the commandment of the everlasting God To wit which he gave to his Apostles to preach and make known this mystery The Apostle doth silently here commend the dignity of his office or Apostle-ship in that he reduceth it to God who sent him forth whom he stiles here by his proper Epethite The everlasting God Of the everlasting God He had rather say the Commandment of the everlasting God here then his Commandment to set out the more the dignity of his office by such an Author thereof Made known to all nations i. e. Made known to very many nations Hyperbole The Gospel though it was to be made known to all nations yet as yet it was not made known to all but to very many it was For the obedience to the faith i. e. For this end that they might know the faith that is the Gospel or the doctrine of their Salvation and believe it or obey it The faith is taken here by a Metonymie for the Gospel or Doctrine of mans Salvation which is the object of our faith Ver. 27. To God onely wise q. d. That is to God who is onely wise c. These words relate to those vers 25. Now to him that is of power c. Onely wise God is called The onely wise as Christ said he was the onely good when he said there was None good but God Luke 18.19 that is he is called the onely wise because he is the onely wise by himself or by his Essence for no others are wise after that manner but God for the creatures are wise onely by participation of his wisdom And their wisdom is finite and concluded within a little compass whereas His is Infinite The Apostle speaketh here of God the Father as appears by that that he adds through Jesus Christ but he calls him The onely wise Not in opposition to any of the persons of the blessed Trinity who have the same essence with himself as though the other persons were inferiour to him in wisdom But he calls him so onely in opposition to the Creatures The Apostle makes mention here of the wisdom of God that he might bring men to admire and adore that his wisdom and that he might perswade them that it was of the great wisdom of God that the Mystery which he speaks of was kept secret since the world began and is now at the last revealed and made manifest though they knew not â—he reason of it For men are prone to open their mouth and question the wisdom of God where they see no reason of his doing with their dim eyes Be glory through Jesus Christ i. e. Be glory ascribed by us through Jesus Christ He adds through Jesus Christ because our Spiritual Sacrifices are acceptable to God through Jesus Christ as S. Peter speaks 1 Pet. 2.5 And are to be offered up through him FINIS