in Jesus Christ Therefore this ground of our Justification by Faith is no less to bee maintained than the glory of Gods Justice Faithfulness and Goodness to bee declared in justifying Believers Vers. 27. Where is boasting then it is excluded By what Law of Works nay but by the Law of Faith 28. Therefore wee conclude that a man is justified by Faith without the deeds of the Law Argum. 10. Because by the Law of Faith or the Covenant of Grace which requires Faith to our Justification by the Righteousness of another mans boasting in himself is excluded and not by the Law of Works or the Covenant of Works which exacts perfect obedience and affords matter of boasting to men in their Inherent Righteousness Therefore saith hee wee conclude that a man is Iustified by Faith without the Works of the Law The Argument is good For if men were Justified by their Works and Inherent Righteousness they might boast of the meritorious cause of their Justification to bee in themselves but they that are Justified by Faith are compelled to renounce their own Inherent Righteousness and to place their only Confidence in the imputation of the Righteousness of Christ and solely in the grace of God Vers. 29. Is hee the God of the Iewes only Is hee not also of the Gentiles Yes of the Gentiles also 30. Seeing it is one God which shall justifie the Circumcision by Faith and uncircumcision through Faith Hee concludes this Disputation with the resolution of two questions which give much light to the present Doctrine The first question is Whether this way of our Justification by Faith bee common both to Jewes and Gentiles To which hee answers That it 's common to both whereof he adds a reason because there is one God of those that are Justified therefore there must bee but one way of justifying all to wit by Faith or of Faith For if hee should Justifie the Jews upon one ground and the Gentiles upon another God would seem to differ from Himself in communicating Righteousness and Salvation to sinners both to Jews and Gentiles which is absurd Vers. 31. Do wee then make void the Law through Faith God forbid yea wee establish the Law Another question is Whether the Doctrine of Faith or Justification by Faith makes the Law of none effect or to bee given in vain while it is denied that men are Justified by the Law Hee answers that the Law is no wayes rendred void but is rather established by the Doctrine of Faith for Faith or the Doctrine of Faith establishes the Law three wayes First in respect to the threatnings shewing that Christ was dead by the Sentence of the Law that hee might satisfie the Law and that wee were lyable to death unless freed from it by Christ. Secondly in respect to the Precepts because hee demonstrates that perfect obedience was yeelded to the Law in the Righteousness of Christ. Thirdly Faith establishes the Law in respect to Believers because being justified by Faith by virtue of Christ they are initiated into new obedience who before they were justified by Faith could do nothing but sin CHAP. IV. UNto the twelfth Chapter the Apostle illustrates commends and further by many Arguments establishes this Divine ground of our Iustification by Faith not by Works Wee for the more easie method shall make the Confirmation of this Doctrine seven-fold The first Confirmation of Iustification by Faith which is contained in this Chapter is chiefly from the example of Abraham the ground of whose Iustification is common both to Iews and Gentiles whose Faith is set before us all of God for a pattern There are three parts of the Chapter In the first the example of Abrahams Iustification is set down to ver 9. In the second hee proves this ground of Iustification to bee common both to Iews and Gentiles to ver 18. In the third the Faith of Abraham is commended to the use of Believers to the end of the Chapter Vers. 1. What shall wee say then that Abraham our Father as pertaining to the flesh hath found So much as pertains to the example of Abraham under the form of an interrogation hee denies that Abraham was justified according to the flesh or by the Law of Works or Inherent Righteousness which is called flesh Galat. 3.3 in respect to the Spiritual Righteousness of Christ From whence it follows that no man is justified by Works Vers. 2. For if Abraham were justified by Works hee hath whereof to glory but not before God This Thesis concerning Abraham is asserted by five Reasons Reason 1. If Abraham was justified by Works hee hath whereof hee may glory but not before God therefore hee is not justified by Works before God The reason is sufficient because boasting in our selves is not taken away by the Law of Works but by the Law of Faith Rom. 3.27 For in the question before men Whether Abraham is just Abraham can produce his Works and boast saying I will shew thee my Works and so hee shall bee justified before men by his Works But the question is Whether hee bee righteous before God whereupon hee must renounce his own works and fly to the Promise of Blessedness in Christ to come of Abrahams Seed that hee might bee justified in Christ by Faith alone Vers. 3. For what saith the Scripture Abraham hath believed God and it was counted to him for righteousness Reason 2. The Scripture testifies Gen. 15.6 that Abraham was justified by Faith or that Righteousness was imputed to him by Faith therefore hee was justified by Faith not by Works Vers. 4. Now to him that worketh is the reward not reckoned of Grace but of debt Reason 3. The reward cannot bee of Grace but of debt to him that seeks after righteousness by his works wee may assume thus But to Abraham it was imputed of Grace Therefore Abraham did not mercenarily seek after righteousness by the works of the Law Vers. 5. But to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for righteousness Reason 4. To this purpose Faith is imputed for righteousness to him that is not mercenary but renouncing his own righteousness believes in God who freely justifies the ungodly that flees to Christ Jesus But such was the Faith of Abraham Therefore Abraham was not justified by works before God but Faith was imputed to him for righteousness or the Blessing promised in Christ to come received through Faith by Abraham was imputed to him for righteousness Vers. 6. Even as David also describeth the blessedness of the man unto whom God imputed righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord will not impute sin Reason 5. David testifies Psalm 32.12 that Blessedness is given to him to whom Righteousness is imputed without works and whose righteousness consists not in good works but in the forgiveness of sins therefore such was
as hee please Therefore God may of the mass of man-kind fashion some to honour others to dishonour as hee please and by consequence unrighteousness is not to bee objected against God in the matter of Election and Reprobation Vers. 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 The fourth Answer not onely freeing God from all unrighteousness in this his free choice of some and the reprobation of the rest but also shewing the wisdome and exact justice in this whole business that neither the Reprobate can complain of unrighteousness nor the Elect glory in their merits The force of the answer by way of question to touch the consciences of men the more sharply is urged thus What if God willing to shew his wrath or his vindicative justice and would make known his power in the execution of his justice which was most just hee hath indured with much patience the vessels of wrath by their own wickedness fitted to destruction before he would give up their deserved condemnation to execution What is here I say that common reason can reply against God what is here which any man may not commend in this Counsel of God Thus the matter was in the casting off the Jews whom God rejected not from the grace of the Gospel until they had refused the grace of Christ and abused much gentleness and lenity which Righteousness in the execution of the decree frees God from all unrighteousness in making the difference seeing that hee executes no otherwise than hee hath decreed Vers. 23. And that â—ee might make known the riches of his glory on the Vessels of mercy which hee had afore prepared unto glory A question yet depends therefore wee must repeat What if God that hee might render the riches of his glorious grace more illustrious towards the Vessels of mercy whom hee hath prepared unto glory will have his wrath and power manifested in the just destruction of the vessels of wrath what is there in this decree that any one can blame in the execution whereof there is so much Righteousness and wisdome and goodness manifested The second Part. Vers. 24. Even us whom hee hath called not of the Jewes onely but also of the Gentiles The second part of the Chapter wherein that hee might satisfie all concerning the calling of the Gentiles and the casting off the Iews and strengthen the Faith of the Romans that they might not bee offended with doubtful thoughts of Reprobation First hee applies the Doctrine of Election to the Christian Jews and Gentiles whose election and future glorification God had made manifest by their effectual calling to Faith in Christ. Vers. 25. As hee saith also in Hosea I will call them my people which were not my people and her beloved which was not beloved 26. And it shall come to pass that in the place where it was said unto them yee are not my people there shall they bee called the children of the living God Secondly hee proves the calling of the Gentiles to bee fore-told by the testimony of Hos. 2. ver 23. after this manner Those that were not my people I will effectually call or make them my people and they that were not indued with the gifts of my grace and love shall partake of the same Chap. 1.10 to this purpose The Gospel was preached in Greece Italy and other places among the Gentiles where they lived that were alienated from the Covenant of God that they might bee effectually called the children of the living God or the Elect should bee converted to the true Worship of God Vers. 27. Esaias also cryeth concerning Israel Though the number of the children of Israel bee as the sand of the Sea a remnant shall bee saved 28. For hee will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed wee had been as Sodomah and been made like unto Gomorrah Thirdly hee proves the rejection of the Jews to bee fore-told by the testimony of Isai. 10.22 crying out on this manner Although the people of Israel according to the flesh after the promise of God should bee so multiplyed that they might bee compared with the sand which is on the Sea shore yet a remnant only i. e. a very few shall bee saved but a multitude shall bee rejected and perish ver 27. For God after much abuse of his lenity will in short time end his controversie with that people following the exactness of Justice because God determined quickly to execute and compleat his severity in casting off that people And Chap. 1. ver 9. the same Isaias foretold Except the Lord of Hosts had left to the people of Israel a very small remnant in which the promised blessings should bee fulfilled wee should have been wholly consumed and destroyed as Sodom and Gomorrah The third Part. Vers. 30. What shall wee say then that the Gentiles which followed not after righteousness have attained to righteousness even the righteousness which is of Faith The third part of the Chapter wherein the Apostle opens this as his scope to what went before that the experience of Believers among the Gentiles and of Justiciaries among the Jews might confirm his former Doctrine of Justification by Faith and not of Works The first part of the experience touching the Gentiles is this The Gentiles saith hee which did not follow after the righteousness of works attained true righteousness viz. that righteousness which is by Faith Therefore that is the only ground of Justification which is by Faith and not of Works Vers. 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness The other part of the experience is of the unbelieving Jews The Israelites saith hee followed after the law of righteousness that they might bee justified according to that but attained not that righteousness which is by works because righteousness by the Law is impossible Therefore Justification is not by Works or according to the Law but of Faith Vers. 32. Wherefore because they sought it not by Faith but as it were by the works of the Law for they stumbled at that stumbling stone That hee might further make use of this experience hee enquires after the cause why the Jews that followed after the Law did not attain to righteousness By way of answer hee assigns a threefold cause The first is because they did not seek after righteousness by Faith which is the only ground of Justification Another cause in as much as they sought after righteousness by works which way is impossible not only because no man could perfectly observe the Law but also because good works which the followers after legal righteousness without Faith perform are not worthy the name of good works they have only the
of Faith the same are the children of Abraham Argum. 6. Those alone who are justified by Faith or seek to bee justified by Faith and not by Works are the Sons of Abraham Therefore the onely cause of Justification is by Faith Vers. 8. And the Scripture fore-seeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations bee blessed Argum. 7. The Spirit which is the Author of the Scriptures hath known this to bee the Counsel of God that the Gentiles should bee justified by Faith and foreseeing that this would come to pass hee preached the Doctrine to Abraham concerning the blessing of the Gentiles in him as in the Father the example and type of the faithful in him in whom the blessed seed Christ was included as being in his loyns as it is said of Levi Heb. 7.10 Therefore necessarily this way alone of Justification is firm Vers. 9. So then they which bee of Faith are blessed with faithful Abraham Argum. 8. The faithful alone or they which by Faith seek Righteousness do obtain a blessing with faithful Abraham Therefore this way of Righteousness by Faith is onely solid Vers. 10. For as many as are of the Works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them Argum. 9. How many soever are justified by the Law or seek justification by the works of the Law are under a curse because they adhere to the Covenant of Works yet perform not the condition of this Covenant that is perfect obedience to the Law Therefore justification is not of Works but of Faith It is written Hee confirms the antecedent because out of the Scripture Deut. 27.26 Cursed is every one that fulfilleth not the whole Law For they that seek justification by works do not fulfill the whole Law Therefore they are cursed Vers. 11. But that no man is justified by the Law in the sight of God it is evident for the just shall live by faith Argum. 10. The Scripture Hab. 2.4 pronounces that the just one shall live by faith therefore no man by the Law or by Works shall be justified in the sight of God Hee adds in the sight of God because hee doth not deny but that wee are justified by Works in the sight of men For justification before men is nothing else but the acknowledgement and declaration of justification already made by faith in the sight of God by reason of the fruits of faith that are manifested Vers. 12. And the Law is not of faith but the man that doth them shall live in them Argum. 11. Proving the consequence of the former Argument The Law or the cause of justifying by Works doth not consist with faith or with justification by faith because the legal promise is of giving life to him that doth and performeth the Law or to him who hath perfect inherent righteousness For faith bringeth righteousness imputed to them that beleeve in him who justifies the ungodly or bringeth righteousness to him who is destitute of Righteousness from himself Therefore if any righteousness bee given it is given by Faith and not by the Law and consequently righteousness of faith is alone to bee acknowledged Vers. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Argum. 12. Christ hath redeemed us from the curse of the Law being made a curse for us upon the Cross undergoing a cursed death upon the Cross for us as it is manifest from Scripture which declares that kinde of death which Christ by the Counsel of God was to undergo to wit the hanging on a tree cursed Therefore justification is not by the Law but by faith in Christ who freed us from the curse of the Law Vers. 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ that wee might receive the promise of the Spirit through faith Argum. 13. For this end Christ was made a curse that in Christ apprehended by faith the blessing of Abraham i. e. Righteousness and life eternal in the blessed seed might appear to the Gentiles who are destitute of works to which they may pretend to trust Therefore justification is by faith and not by works That wee might receive Hee changes the person and joynes himself and the other beleeving Jews to the beleeving Gentiles adding Arg. 14. Christ for this end is made a curse that all wee beleevers being Jews and Gentiles becoming one seed of Abraham might receive the promised Spirit of adoption by faith Therefore the justification of all us Gentiles and Jews is by faith unless wee affirm that Christ was frustrated of his end Vers. 15. Brethren I speak after the manner of men though it bee but a mans Covenant yet if it bee confirmed no man disanulleth or addeth thereto 16. Now to Abraham and his seed were the promises made Hee saith not And to thy seeds as of many but as of one and to thy seed which is Christ. 17. And this I say that the Covenant that was confirmed before of Christ the Law which was four hundred and thirty years after cannot disanul that it should make the promise of none effect In these three verses is Argum. 15. confirming the former Covenants and Agreements justly performed even amongst men cannot bee made void or bee changed by superaddition vers 15. But a Covenant is duely made betwixt God and Abraham for the uniting all the faithful both Jews and Gentiles into one seed Christ an incorporation being made of Christ the head and all his members into one Christ mystical by faith vers 16. Therefore this Covenant cannot bee made void nor by the superaddition of the Law bee changed and so justification by faith shall stand That this Argument might bee understood vers 15. The Apostle prevents an Objection some might say That the way of justifying is changed neither is there the same reason of justifying Abraham before the Law and his posterity with whom the Law was made For latter things use to derogate from former He answers that in a ratified Covenant and now confirmed by Will and Testament nothing even amongst men can bee made void or changed much lesse in the divine Covenant now established after the manner of a Will Furthermore vers 16. hee assumes that so God covenanted with Abraham concerning a blessing freely to be given to those that beleeve in Christ that hee might take into one body his seed which consists both of Gentiles and Jews by the words of the Covenant This hee proves from the words of the promise because God said not to Seeds as if there should bee more seeds to wit Gentiles asunder and Jews asunder but hee said to thy Seed as of one viz. meaning Christ in whom the faithful both of Jews
of their Sanctification and the reliques of sin Which consolation hee appropriates to those that are justified endeavouring after holiness secluding those that are unregenerate and delight in sin to ver 9. which hee applyes to the Romans to ver 12. and thus applyed hee shews the use of it to ver 17. The second part contains the Consolations of the Iustified in respect to the calamities of this life to which the godly are lyable to ver 31. The third part contains the triumph of those that are justified over all their enemies to the end Vers. 1. There is therefore now no condemnation to them which are in Christ Iesus who walk not after the flesh but after the spirit From what hath been spoken hee infers consolation to those that are justified against the fear of condemnation which the conscience of sin dwelling in us may easily affright us with There is no condemnation saith hee to those which by true Faith are ingrafted into Christ And because many profess the Faith they have not hee describes true Believers and justified persons from this property that they do not indulge themselves in sin neither do they willingly follow the guidance of the flesh and corrupt nature but walk after the Commands of God and the motions of the Holy Ghost inwardly perswading them to direct the course of their life according to the Rule of the Word of God Vers. 2. For the Law of the Spirit of Life in Christ Iesus hath made mee free from the Law of Sin and Death That this consolation belongs to them that are truly justified and endeavour after holiness hee proves by three Arguments Argum. 1. The Law of Faith of Life and the Spirit in Christ or the Covenant of Grace hath freed every Believer and mee in particular from the law of sin and death or the Covenant of Works Therefore to them that are justified truly united unto Christ there is no condemnation For by the Law of the Spirit of Life in Christ Jesus hee understands the Law of Faith or the Covenant of Grace because by Faith or the Covenant of Grace the Spirit is received and communion with the Life of Christ. And by the Law of Sin and Death hee understands the Law of Works as Rom. 3.27 or the Covenant of Works by which Law or Covenant conviction of sin is made and condemnation unto death of them that are guilty Vers. 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Argum. 2. Seeing the Law was found weak to procure for us Justification by reason of the infirmity of the flesh or humane nature now corrupted not able to yeeld perfect obedience to the Law God sending his Son in the flesh of the same nature with us and in all things like unto us sin excepted in the flesh of his Son crucified condemned our sin that satisfaction being made for us it might bee abolished in us Therefore sin in us that are justified who are in Christ cannot bee the cause of condemnation and thus there is no condemnation to us Vers. 4. That the righteousness of the Law might bee fulfilled in us who walk not after the flesh but after the spirit Argum. 3. To this very end sin is condemned in Christ that is condemned and dead for us that wee being once dead and condemned in him it might appear that the Law is satisfied in us I say who follow not the lusts of the flesh but the guidance of the Holy Ghost Therefore now no condemnation remains us Vers. 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit Hee gives four reasons why hee makes this consolation peculiar to them that follow after holiness secluding all that are unregenerate and continue in sin The first reason They that are carnal and unregenerate savour and affect only those things that are carnal and wicked but those that are regenerate savour and affect spiritual things Therefore its no wonder that only they that follow after holiness are admitted to the consolation of an immunity from condemnation and they which are carnal are excluded Vers. 6. For to bee carnally minded is death but to bee spiritually minded is life and peace Reason 2. The wisdome of carnal men which is the Governour of their counsels and actions and is carried only to those things which please the flesh whether in respect to God or eternal life and so it inclines to death But the wisdome of the spirit or an habit directing the actions of regenerate men is carried to those things which belong to spiritual life and peace Therefore it s no wonder if only they that are regenerate and spiritual are exempted from condemnation but not they that are carnal Vers. 7. Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can bee Reason 3. Confirming the former the wisdome of the flesh it self the principal virtue of politick wits is enmity against God for it only seeks and cares for its own rejecting God neither is it subject to the Law of God or can bee subject for it cannot but subject to its own carnal ends the Soul Heaven God and all things and pursue after these so far as it thinks them conducible to carnal ends Therefore it s no wonder that carnal men are not freed from condemnation Vers. 8. So then they that are in the flesh cannot please God Reason 4. Whoever are unregenerate in the state of corrupt nature or the flesh cannot please God because they cannot but follow after those things which please them Therefore no wonder they are not freed from condemnation Vers. 9. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man have not the Spirit of Christ hee is none of his Applying the character of justified persons out of the judgement of charity to the Romans hee also applies to the same Romans to whom hee writes the consolation which arises from freedome from condemnation hee prudently in the mean time bespeaks them that they would not indulge hypocrisie in any and hee gives four Reasons of this application The first Reason You are not subject to the domâ—nion of the flesh you are not unregenerate but in a spiritual condition following the guidance of the Spirit Therefore there is no condemnation to you or which is the same to you belongs the foresaid consolation Reas. 2. Confirming the former the Spirit of God dwelling in you framing your hearts and lives unto holiness for unless I should thus judge of you I should think you did not belong unto Christ for hee that hath not the sanctifying Spirit of Christ is not yet a living member of Christ Therefore there is no condemnation unto
shew of good works and they that affect Justification thereby fondly desire to bee justified as it were by works or a shew of good works The third cause because they knew not Christ by reason of his humility and the infirmity of his flesh in whom they should believe that they might bee justified but despised him and to their own destruction set themselves against him stumbling at him as at a stumbling stone Vers. 33. As it is written Behold I lay in Zion a stumbling stone and rock of offence and whosoever believeth on him shall not bee ashamed Both parts of this experience hee confirms from the Prophets prediction Isai. 8.14 and 28.16 after this manner Behold I will lay saith God Christ in the Church whose beginning is out of Zion a tryed stone a rock of offence as the incredulous Jews have experienced and whoever believeth in him in the expectation of him that is in his righteousness and life eternal hee shall not bee frustrated as the believing Jews have found by experience And thus the Apostle hath firmly proved that wee are justified by Faith CHAP. X. HEE further prosecutes the argument of the Jewes temporal rejection shewing this to bee the cause in that the Jews foolishly and stubbornly rejected the righteousness of God in Christ. There are two parts of the Chapter In the first hee shews the folly of the Jews to ver 14. In the other their stubbornness to the end of the Chapter Vers. 1. Brethren my hearts desire and prayer to God for Israel is that they might bee saved The Apostle being about to shew the just causes of the Jews rejection hee prefaces as before from his good affection lest any thing should bee thought to bee spoken by him out of hatred Vers. 2. For I hear them Record that they have a zeal of God but not according to knowledge Hee shews their preposterous zeal for God to bee the cause of his affection which zeal was worthy of humane commiseration though it was not to bee commended because it did not arise out of knowledge but ignorance therefore it was blind zeal the zeal of fools Vers. 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God Hee proves the folly of the Romans by six Arguments The first Argument Out of ignorance of the righteousness of God imputed to us by Faith in Christ they affected the inherent righteousness of their own works and proudly rejected the righteousness of Christ offered to them Therefore they betrayed their folly Vers. 4. For Christ is the end of the Law for righteousness to every one that believeth The second Argum. Christ is the end of the Law for righteousness to him that believes i. e. the whole Law is therefore given that men acknowledging their sins manifested by the Law might flee unto Christ and might obtain righteousness by Faith Therefore the Jews did foolishly who making a shew of the Law did not acknowledge Christ which is the end of the Law Vers. 5. For Moses describeth the righteousness which is of the Law that the man which doth those things shall live by them Argum. 3. The righteousness of the Law or Works as Moses testifies confers life upon none but those that perform all things that are commanded in the Law which is impossible Therefore the Jews foolishly affected such a kind of righteousness Vers. 6. But the righteousness which is of Faith speaketh on this wise Say not in thine heart who shall ascend into heaven that is to bring Christ down from above 7. Or who shall descend into the deep that is to bring Christ up again from the dead Argum. 4. The righteousness of Faith as the same Moses witnesseth forbids those that believe in God from being troubled for those things which are so difficult or impossible as to ascend into heaven or to descend into the deep Because seeing Christ hath already overcome those difficulties descending from heaven and rising from the dead to bee any further troubled how to attain righteousness life eternal and freedome from death is no less than to destroy the foundations of the Christian Religion and to enquire how it was possible to descend from heaven or rise again from the dead Therefore the Jews betray their folly who renounce this righteousness of Faith Vers. 8. But what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of Faith which wee preach Argum. 5. The righteousness of Faith as it gives security to those that believe touching the difficulties in the way of salvation so also it holds forth an easie way to righteousness and salvation For the Word of God or the Word of the Gospel the same which the Apostles preached is neer us that receiving it into our hearts wee may acquiesce in it and confess the truth of it with the mouth As if hee should say to us Bee not troubled cast your care upon God and believe him that speaks in the Gospel and shew forth your Faith by your works Therefore the Jews rejecting this easie way of righteousness propounded are very foolish Vers. 9. That if thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt bee saved Argum. 6. Opening and confirming the former The sum of the Gospel is propounded under this most sweet condition viz. If thou applyest with sincere affection to thy self the redemption procured by Christ and manifested in his Resurrection by the power of God and studiest to glorifie Christ with a sincere confession without doubt thou shalt obtain salvation Therefore the Jews refusing this condition of Justification and Salvation betray their folly Vers. 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation This hee confirms with five reasons The first Reason is From the connection of Faith in the heart and confession in the mouth according to the order appointed by God which is that by Faith from the heart in Christ Jesus wee might obtain righteousness or Justification and that justified by Faith wee might proceed to the possession of Salvation glorifying Christ by confession of the mouth or outward works Therefore they ought to bee joyned Faith in Christ from the heart and confession of Christ in the mouth or inward Faith and outward works ought to bee joyned together Vers. 11. For the Scripture saith Whosoever believeth on him shall not bee ashamed Reason 2. Confirming the connection of true Faith and Salvation from the testimony of Isai. 28.16 which shews that they shall not bee frustrated in their hope or their expected salvation whoever believe in Christ Therefore the connection of Faith and Salvation is firm Vers. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon
it bee of Works then is it no more Grace otherwise Work is no more Work From hence the Apostle inferres two Conclusions the first answering the design of this Epistle viz. That the Election seeing it is of Grace not of any Works foreseen because in the matter of Election Grace and Works as causes mutually destroy each other For if Grace bee the cause of Election Works are not And on the contrary But Grace is the cause as hath been said Therefore Works fore-seen are not the cause Vers. 7. What then Israel hath not obtained that which hee seeketh for but the Election hath obtained it and the rest were blinded The second Conclusion shewing what was said before Chap. 9. vers 31. of the Israelites who sought for Righteousness by the Law and did not attain it is to bee understood onely of the Reprobate For the Elect Israelites obtained Righteousness which they sought for by Grace in the Messiah but the rest that is the Reprobate were hardened Vers. 8. According as it is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear unto this day That the Reprobate were hardened hee proves by a twofold Testimony The first is of Isaiah 29.16 and 6.9 where God is said in his Righteous judgement to have smitten this perverse people with the punishment of blindness and stupidity or for the contempt of his Word to have given up to a reprobate sense that they might not discern the Grace of God offered in the Gospel which judgement lay upon the multitude till the time of the preaching of the Gospel Vers. 9. And David saith Let their Table bee made a snare and a trap and a stumbling-block and a recompence unto them 10. Let their eyes bee darkened that they may not see and bow down their back alwaies Another Testimony is from David Psal. 69.23 24. who as a type of Christ praies against his enemies that all the benefits of God and the Gospel also tendered to them might bee to them an occasion of ruine that afterwards they might savour nothing but earthly things who being so often warned of God would not relish heavenly things and that in just revenge of their unthankfulness Vers. 11. I say then have they stumbled that they should fall God forbid But rather through their fall salvation is come unto the Gentiles for to provoke them to jealousie Hee repeats the first Argument to prove that the Jews were not to bee despised and hee adds a second The Jews are not cast off that all and every one of them should perish that are of this Nation but that salvation through Christ refused by the Jews might come to the Gentiles that the Gentiles being converted unto God might provoke the Jews to jealousie and by consequence to Repentance Therefore the Jews are not to bee despised The Jews are provoked to jealousie when they see themselves shut out from God and scattered that they might not bee a Church But the Gentiles in their room to bee taken of God into his bosome wherein before the Church of the Jews had been cherished Vers. 12. Now if the fall of them bee the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulness Argum. 3. As the ruine of the Jews turned to the good of the Gentiles so also and much more the restitution of the Jews shall prove an advantage to the world and the Gentiles Therefore so far should it bee from us to despise the Jews as wholly cast away that on the other side their Conversion is to bee wished and hoped for Vers. 13. For I speak to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office 14. If by any means I may provoke to emulation them which are my flesh and might save some of them Argum. 4. I my self am an Apostle of the Gentiles so much the more earnestly do I bestow my Ministery in converting as many as I can and magnifie my office to this end that I might provoke the Jews my Kinsmen not to suffer you only to enjoy the priviledge of the Sons of God but that they would joyn themselves unto you and so might bee saved Therefore it is your duty not to despise them as altogether cast off but to labour with mee that they may bee saved Vers. 15. For if the casting away of them bee the reconciling of the world what shall the receiving of them bee but life from the dead Argum. 5. If the casting off the Jews is through the goodness of God turned to an occasion of reconciling the Gentiles from the conversion of the Jews is not such a change for the better to bee expected amongst the Gentiles as if it was a kind of Resurrection from the dead Therefore the Jews are not to bee despised as altogether cast off but their conversion is to bee desired and hoped for For when God shall again resume his antient people what wonder if hee shall powre out upon all the Churches a greater plenty of his Spirit What wonder if hee take away those destructive Heresies and Schismes wherewith the Christian Churches amongst the Gentiles was almost oppressed even to death and unite them more firmly among themselves and with the Church of the Jews That this hereafter shall bee the happy condition of the Churches about the time of the Jews conversion the Apostle would not have us despair who propounds to us as it were a Resurrection from the dead to bee hoped for by us in the change of the Churches condition Vers. 16. For if the first fruit bee holy the lump is also holy and if the root bee holy so are the branches Argum. 6. The Nation of the Jews by virtue of the Covenant with their Fathers is consecrated unto God and is honored with the dignity of Federal Holiness descending from their Fathers that were in Covenant As the lump and harvest is sanctified in the first fruits and the branches in the consecrating of the root Therefore the Jews are not to bee contemned as wholly cast away Vers. 17. And if some of the branches bee broken off and thou being a wild Olive-tree wert graffed in amongst them and with them partakest of the root and fatness of the Olive-tree Some unbelieving Jews as branches are broken off from the Olive-tree from the Church of the holy Patriarchs and thou a Gentile being as a wild Olive far from the Covenant of God art implanted in their stead and so made partaker of the priviledges of that Church and holy Covenant as of the fatness of the Olive-tree Therefore thou oughtest not to despise the Jews Vers. 18. Boast not against the branches But if thou boast thou bearest not the root but the root thee Argum. 8. If thou shalt boast against the Jews as more worthy than they thou behavest thy self no less foolishly than the branches born by the root
unto obedience and sprinkling of the blood of Iesus Christ Grace unto you and peace be multiplied In the first place Peter the Penman of the Epistle in the inscription is described from the Office of his Apostleship that he might give authority to this Epistle Moreover the Hebrews to whom he writ are described first from their outward low condition that they were strangers scattered through the Regions here mentioned not excluding the rest that lived otherwhere The second from the inward spiritual and excellent state viz. that they were elected foreknown sanctified partakers of the obedience and sprinkling of the blood of Iesus Christ For to be elected through Sanctification of the Spirit to the obedience and sprinkling of the blood of Jesus is to be elected that we by way of Sanctification might come to a full participation of the fruits of Christs obedience and sprinkling of his blood or the imputed righteousness of Christ made obedient to his Father for us unto the death of the Cross And so there are set down four causes of the excellent condition of the believing Hebrews or our spiritual state 1. The election of God he Father comprehending both the eternal election wherein God from eternity would have them before others separated for the obtaining salvation in Christ and that temporal wherein God by an efficacious calling actually separated them from others 2. The other cause is the foreknowledge of God by which he means the act of Divine predilection or eternal love whereby he determined in himself or willed out of his meer love to do good to all his sheep and namely to them 3. The Sanctification of the Spirit by which he means the whole progress of the spiritual change of our state from the beginning of our conversion even unto perfect holiness and glory 4. The obedience of Christ and the sprinkling of his blood whereby is meant both the active and passive righteousness of Christ as some distinguish yea the whole work of redemption together with his application to their Justification and Reconciliation unto God which causes of Salvation are illustrated by naming the three Divine Persons to which distinctly indeed but without division or separation of persons those causes in their order are ascribed whereby we may very easily perceive the distinction grace vertue and the order of their working For fore-knowledge and election is ascribed to God the Father as to the Fountain of our felicity To Christ Reconciliation as Mâ—diator meriting and purchasing that felicity and to the Holy Ghost as an Executor applying that to us And so the causes of our Righteousness and Salvation the original obtaining and application are wholly placed in the alone good pleasure of one God electing us out of his meer favour From whence our efficacious calling flows and true Sanctification as a certain fruit of our election But the onely means whereby the vertue and efficacy of our election to Sanctification and Salvation is derived to us is the mediation of Christ or our reconciliation made in him In the benediction or salutatory prayer he wishes for encrease and multiplication of the effects of Divine favour towards them in all things which may compleat their Sanctification and Salvation Vers. 3. Blessed be God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead The first part of the Chapter follows wherein that he may confirm them in the faith and grace of Christ wherein they stood he thanks God as the Father of Jesus Christ for spiritual benefits in Christ bestowed upon them in this state of grace The reasons of his thanksgiving and also of the confirmation of their faith are sixteen all which prove that they ought to give thanks to God and be confirmed in faith Vs Reas. 1. God hath no less regenerated you than the rest of the Saints yea no lest than the Apostles themselves Therefore ye ought to bless God and to be strengthened in faith The Father Reas. 2. He hath regenerated as the God and Father of our Lord Jesus Christ i. e. he hath by Regeneration put you into the society of the Covenant of Christ and hath received you into the fellowship of Christs Sonship by adoption Therefore c. Out of his abundant Reas. 3. He hath out of his abundant mercy regenerated you i. e. not induced by any deserts nor hindred by any of your unworthiness or ill deservings hath given unto you the benefit of Regeneration Therefore ye ought to bless God and to be strengthened in faith Vnto Hope Reas. 4. God hath regenerated you unto a certain lively hope of eternal life which shews it self in the works of spiritual life Therefore c. By Reas. 5. God hath solidly founded the lively certainty of your hope upon Christs Resurrection from the dead which is both the cause and pledge of your resurrection from the dead Therefore ye ought c. Vers. 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Reas. 6. God hath regenerated you unto life eternal which freely he bestowed upon you by the will and testament of your Father as an inheritance gotten by none of your merits and which is not earthly but heavenly incorruptible undefiled immarcessible excelling all worldly possessions even that condition of life which Adam had in his innocency as that which is incident to no change and whereunto nothing is wanting as to its full perfection Therefore ye ought to bless God and to be strengthened in faith Vers. 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Reas. 7. God hath bestowed perseverance upon the regenerate and hath established the gift keeping you to salvation as with an armed Garrison and supporting your faith lest ye fail from the way of salvation and that by his most firm decree whereby he hath both prepared that salvation for you and also appointed a certain time for the communicating of it viz. the day of judgement Therefore ye ought to bless God and to be strengthened in faith Vers. 6. Wherein ye greatly rejoyce though now for a season if need be ye are in heaviness through manifold temptations 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Iesus Christ. Reas. 8. The condition of the faith and grace of Christ wherein ye stand is solid matter of your rejoycing and triumph Now if Reas. 9. The grace in which ye stand administreth to you joy even when ye are tossed with manifold afflictions and sorrows it gives you solid arguments of consolation Such as these four 1. The shortness of your afflictions 2. Intermission of your afflictions 3. And the necessity of them For ye are now in
wrongs from their Masters Vers. 20. For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God Argum. 2. Confirming the former from the contrary Because it is no glory but a common thing for Malefactors to suffer for their evil deeds but to suffer wrongs for well-doing is the glorious work of grace accepted and approved of God Therefore servants must suffer injuries c. Vers. 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps Argum. 3. Ye are called to bear the Cross and to suffer injuries for the glory of God Therefore suffer ye c. Christ Argum. 4. Christ hath suffered for us from his enemies far more grievous evils Therefore ye are bound for the glory of God to bear patiently the wrongs that are inflicted upon you by your Masters Leaving Argum. 5. Christ in his sufferings hath left us an example of suffering injuries and he will that all believers should be conformable unto him and imitate his example Therefore ye ought to suffer injuries inflicted upon you by your Masters Vers. 22. Who did not sin neither was guile found in his mouth Argum. 6. Confirming the former Christ was altogether without sin but ye servants although ye are free from blame for which ye are afflicted by your Masters yet ye are not free from all sin from all guile in your lips Therefore ye are bound the more patiently to suffer injuries inflicted by men Vers. 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Argum. 7. Christ contained himself from all requital of injuries and did not revile those that reviled and violently used him Therefore ye servants ought to bridle your mindes not returning evil for evil and injuries from your Masters must be endured Committed Argum. 8. If ye bear injuries by the example of Christ ye have committed your cause to a just Judge God will revenge the injuries inflicted upon you Therefore suffer ye c. Vers. 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse by whose stripes yeâ— were healed Argum. 9. Seeing that Christ hanging on the Cross hath really born and suffered the guilt and punishment of our sins in his own body ye ought not to suspect that God whilest he afflicteth you by the hands of unjust Masters doth as an angry Judge require vengeance of your former sins Therefore being certified as touching the expiation of your sins ye ought to beâ—â— the exercises of afflictions with a more patient minde To sin Argum. 10. For this end Christ hath taken away the guilt and punishments of our sins that the mortification of sin in us and true righteousness covenanted for by his death may be promoted by all means and consequently abstaining from revenge ye follow after patience Therefore injuries are to be born by you c. Whose Argum. 11. There is comfort and healing prepared for you in the stripes and wounds of Christ against all spiritual sickness of the minde and all wounds of the body which either your unjust Masters have inflicted or shall inflict upon you his faithful servants which he confirms in the words of Isa. 53. Therefore ye must patiently suffer injuries from your Masters Vers. 25. For ye were as sheep going astray but are now returned unto the Shepherd and Bishop of your souls Argum. 12. Now ye ought to lead another kinde of life than you did in times past For heretofore ye did go astray as sheep in ignorance and sinfulness to your own destruction now being gathered to the Bishop and Shepherd of your souls Jesus Christ ye ought to follow your Captain and commit your selves and all yours and especially your souls to his care and custody Therefore ye servants ought patiently to bear the injuries done to you by your Masters CHAP. III. THe Chapter contains two parts The first concerning duties of the wife and husband The other of common virtues which belong to all sorts of men Vers. 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also may without the word be won by the conversation of the wives The first part of the Chapter Wherein first of all he gives precepts to wives of their duties towards their husbands although they were unbelievers Precept 1. That they be subject to their own husbands and obey them not obstinately refusing their Government Likewise The Reasons of the Precept are three Reas. 1. Because in like manner from the obligation of the Law wives are bound to subjection to their husbands as servants are bound to subject themselves to their Masters although not in the same degree of subjection or subject to the same duties That also Reas 2. Because unbelieving husbands may by the holy conversation of their believing wives be prepared to attend to the word of faith and may be so far won to embrace the faith of Christ that before they hear the word they may love it for the effects thereof which they observe in their wives Vers. 2. While they behold your chastâ— conversation coupled with fear Reas. 3. Confirming the former Because the pure and chaste conversation of believing wives might move their unbelieving husbands to the consideration of the excellency of Christianity whereby the professors thereof were instituted to purity and fear Vers. 3. Whose adorning let it not be that outward adorning of plaiâ—ing the hair and of wearing of gold or of putting on of apparel Precept 2. Concerning the adorning of wives that they be not over curious in the outward adorning of the body indulging themselves too much in the affectation of two much â—eaâ—ness and superfluous trimming Vers. 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price Precept 3. Propounded by way of Antithesis That they adorn the inward man that is the soul begun already to be renewed by the ornament of vertues namely of a meek and quiet spirit which will make them carry themselves modestly in all things Who is The Reasons of the Precept are five Reas. 1. Because this adorning is incorruptible in respect of the immortal soul and in respect of unperishable vertue In the sight Reas. 2. Because this adorning is precious in the sight of God graâ—eful and acceptable in his eyes whereof it behoves women to have a regard rather than of the sight of vain men that look upon them Vers. 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection to their own husbands Reas. 3. From