as if by these words Vpon all were signified the actual bestowing thereof But others take these words Vpon all to be but a repetition of those words Vnto all and conceive that they were iterated or repeated the more to inculcate the Doctrine of Justification by Faith and the more to comfort and hearten those which believed q.d. which cometh unto all them and upon all them which believe whether they be Jews or Gentiles Yet we must understand the word Only here which is often left to be understood For the Apostle would shew here that they whom God justifieth do not attain to justification by several wayes as the Jews by the Law and the Gentiles by Faith But that both Jews and Gentiles obtain it by one and the same way namely by Faith Wherefore when he saith unto all and upon all them which believe it is as if he should say Vnto all them and only upon all them which believe For there is no difference Supple between Nations or Persons in respect of the way or manner of justification For all whether they be Jews or Gentiles circumcised or uncircumcised or whatsoever they be which are justified are justified after one and the same way or manner to wit by Faith He sheweth the Reason here why he said unto all and only upon all them which believe Ver. 23. For all have sinned He gives a Reason here why there is no difference in the way of justification and the reason is because all have sinned Had not all sinned but some sinned and others lived and continued without sin then had there been a difference in the way of justification For they that had not sinned would have been justified by the works of the Law and they that had sinned would have been justified if they had been justified at all by Faith But being that all have sinned and God hath appointed no other way for the justification of sinners but by Faith all that are justified must be justified by Faith and so after one and the same way or manner of justification And come short of the glory of God That is and come short of fulfilling of the Law or and come short of the praise of God for fulfilling the Law or for their Innocency And come short of the glory of God The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken here for the praise of God that praise wherewith he praiseth and commendeth men for their well-doing as it is also taken John 12.43 Yea for that praise wherewith he praiseth or commendeth men for their innocency or for that that they have perfectly done their duty and failed in nothing at all So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God is not here Genitivus Objecti but Genitivus Efficientis as Grammarians speak And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which may be rendred Non assequuntur i. e. They attain not to q. d. All have sinned and none hath attained to the praise of God or to that that God should praise him for his innocency or for so doing the Law as that he hath failed in nothing thereof In Courts of Justice where a man is accused of some grievous crime against the Law and he is found innocent and clear of the crime whereof he is accused the Judge useth to commend the party accused and found clear for his innocency and integrity that he may incourage him to persevere and keep himself innocent from the breach of the Law Hence that Rom. 13.3 Do that which is good and thou shalt have praise of the same To this usage doth the Apostle seem here to allude who in the Treaty of Justification which is the main Subject of this his Epistle borroweth many Metaphors from the Courts of Justice Some conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is properly taken is spoken of such as running with others in a Race are cast behind through weariness and faintness or some other accident or disability so that they come not to the Goale so as to have any reward or fruit of their pains and labour and to attain the prize So that by putting the Antecedent for the Consequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Not to attain to The Apostle therefore according to these useth a Metaphor here not from the Courts of Justice but from a Race in which Metaphor Man is as the runner in a Race the Race is the Commandments of God The End of the Race is the perfect keeping of the Commandments the Agonotheta is God himself The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reward which he propoundeth is his Praise and Approbation The like Metaphor they observe Heb. 4 1. Ver. 24. Being justified freely by his Grace i e. That they may be justified freely by his Grace Supple As many as are justified Being justified The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is a participle which is as much here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they are justified So the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being filled is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they are filled chap. 1.29 Freely by his grace i. e. Freely by his Favour and so not of Debt or of Merit He saith both freely and by his grace doubling as it were the same word that he might the more exclude Debt and Merit Through the Redemption which is in Jesus Christ That is By the justification which is by Christ Jesus Note that the word Redemption at it is here taken and justification signifie both one and the same thing to wit a freedom or delivery from the guilt and punishment of sin only the Metaphor is diverse For Justification is a Metaphor taken from Courts of Justice where a man is said to be justified when he is acquitted or absolved from that crime of which he was accused And Redemption is a Metaphor taken from Captives which are redeemed with a price out of the hands of those to whom they were in Captivity and who had power to kill them This Justification or Redemption is said to be by Christ Jesus because we are justified by his merits and we are redeemed by his Blood 1 Pet. 1.18 19. That is in Christ Jesus i. e. That is by Christ Jesus or through Christ Jesus as the meritorious cause thereof Note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In answereth to the Hebrew Prefix Beth and therefore may be taken for By or Through yea for almost any Preposition whatsoever Ver. 25. Whom God hath set forth to be a Propitiation i. e. Whom God hath given set forth and proclaimed to be a means to appease his displeasure God may be said to give set forth and proclaim Christ as a means to appease his displeasure because as he hath appointed and ordained him to be our Propitiator So he gave him and he made it known to all that he had given him to be such by the
Preaching of the Gospel See 1 Pet. 1. v. 20 21 22. A Propitiation A Propitiation is put here for a Propitiator or one that doth appease the displeasure of God The Act for the Cause or the Author thereof by a Metalepsis That which is rendred a Propitiation is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some render Propitiatorem taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine Gender as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But most take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender which in Latin is rendred Propitiatorium the Propitiatory is used by the Greek Interpreters of the Old Testament most commonly for the Cover of the Ark of the Covenant upon which God sat between the wings of the Cherubims as appeareth Exod. 25. v. 17 18 19 20 22 and 31. v. 7. and 35. v. 12. Levit 16.2 Numb 7.89 c. Now the Cover of the Ark did as it were keep from the eyes of God who sat between the Wings of the Cherubims upon that Cover Exod. 25 22. Numb 7.89 whatsoever was in the Ark of the Covenant which was covered therewith And in the Ark of the Covenant there were the Tables of the Covenant that is of the Law Heb. 9.4 This Cover therefore by keeing the Tables of the Covenant or the Law from the eyes of God did in a manner keep the sins of Men from his eyes which were Transgressions of that Covenant or of that Law for what is Sin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Transgression of the Law 1 John 3.4 And what were those Tables of the Covenant but the Tables in which the Law was written And if the Law were kept from his eyes then must the Transgression of the Law be also kept from them For who can see the Transgressions of the Law which seeth not the Law it self Rectum est Index sui obliqui For this reason was that Cover called in Hebrew Capporet a word which is derived from a verb which hath the signification of Expiating and Propitiating and for this reason did the Greek Interpreâ—ers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verbal derived from a Verb of the like signification And for this reason was this Cover a Type of Christ whom God had decreed from all eternity to send and in his appointed time did send forth to purchase forgiveness for the sins of his People which forgiveness is often signified by the name of Covering for blessed are they whose iniquities are forgiven and whose sins are covered saith the Psalmist quoted by our Apostle Rom. 4.7 c. In Allusion to this Cover of the Ark and to this use thereof which we have spoken of is our Saviour called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the Apostle doth in these and in the following words set forth all the causes of Mans justification which he doth therefore because justification is the chief Scope of his Epistle and the main Controversie between him and the Jews The chief and principal cause therefore of our Justification is God himself the Meritorious cause is Christ Jesus his merit is his blood that is his Death and Passion The Material cause or Subject of justification is Man the Formall cause is the Remission of sins The Condition required on mans part is Faith the final cause or End why God did justifie Man is his own Glory for he did it that he might be known to be Just in his promise of justification which sheweth his truth and that he might be known to be the justifier of him that believeth in Jesus which sheweth his mercy and goodness Through Faith q. d. To be enjoyed or made ours through Faith That is to be enjoyed by us and made ours if we believe Here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this he excludes Works again We are taught by this that God though he did so love the world as that he gave Jesus Christ to be a Propitiation for the sins thereof yet notwithstanding he requires a condition of them that are to be justified before they shall be justified and have their sins forgiven and that is Faith Or that they must use Faith as an Instrument to apply this Grace which I account as the same In his blood Some refer these words to those whom God hath set forth to be a Propitiation And then this Praeposition In is to be taken for through as it is taken ver 24. And the sence is to be this Whom God hath set forth to be a propitiation through his blood to be enjoyed or made our Propitiation through Faith In the words so construed there must be a Trajection or an Hyberbaton which yet is a figure not unusual with our Apostle who sometimes useth yea often through the ardency of his Spirit to go to a second thing before he hath done with the first and then to return to the first again These words so conjoyned shew how Christ was to be and is our Propitiation or Propitiator or Propitiatory to wit by dying for us and shedding his blood for our sins This Exposition is favoured by that that in the Original as most Expositors read it it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Tenuis but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Asperate But it may be asked what hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be either taken for the Cover of the Arke or alludeth thereunto to do with blood Answ I have shewed how that Cover of the Ark was a Propitiatory and why it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how it was a Type of Christ and indeed as it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propitiatory and as it was a Type of Christ it had nothing significant of blood it did onely signifie that Christ should be our Propitiator or Propitiation but did not signifie how he should be so for Types are for the most part imperfect But what that Type signified not other Types did signifie For the Legall remission of sins which was through the blood of the Beast which was slain for a Sacrifice did Praefigure the Real and Evangelical remission of sins through the blood of Christ who was to be slain for us In that therefore that with the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is mention of blood there is a double allusion an allusion to the Cover of the Ark which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propriatory and an allusion to the Sacrifices of the Law wherein was blood by which was a Legal remission of sins And such a mixture of Types and Sences in speech is not unusuall But as some refer these words By his blood by an Hyperbaton to those more remote words Whom God hath set forth to be a Propitiation So others refer them to the words which they immediately follow namely to those Through Faith
because God is the Author of it and because we are thereby justified before God Revealed The Righteousness of God is not only revealed or manifested in the Gospel but it is exhibited also and wrought by the Gospel so that by these words For therein is the Righteousness of God revealed We must understand effectuall Revelation and that justification is not onely manifested in the Gospel but also that it is exhibited and wrought thereby by an Hebrew Syllepsis For the Hebrewes do oftentimes with the Antecedent Sylleptically understand the consequent also Note that the Apostle doth go about here to prove that which he said before in the 16. verse To wit That the Gospel is the power of God to Salvation to every one that believeth But he proveth it by parts For whereas Salvation compleat consisteth of two parts justification and glorification He proves it of justification here in this verse and of glorification Chap. 5. Where he saith that being justified by Faith we rejoyce in the hope of the glory of God which hope maketh not ashamed c. From Faith Repeat those words the Righteousness of God here q. d. I say the Righteousness of God which is not from or by works but from or by Faith Or refer these words from Faith To those the Righteousness of God that the Sentence may run thus therein the Righteousness of God which is from Faith is revealed The words in the Originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth here the instrumental cause as some call it Or the Condition required in him that would be justified As others which they so call because Faith is a condition required on our part in that new Covenant which it pleased God to make with us for justification Now that we may understand what that Faith is which is here required and mentioned as a cause or condition of our Justification I say that the faith here required is an explicite and firm assent to the Gospel of God or at least to so much thereof as containeth the New Covenant and all the Essential Parts thereof which it pleased God through Christ to make with man in his Misery for his Salvation and to reveale in the Gospel an assent so firm so strong and arising so high as that it doth immediately and infallibly set the Believer on work as he hath opportunity to do those things which God requireth on mans part to be done in that Covenant He that hath such a faith cannot but trust in God nor can he be without repentance Whosoever hath such a faith as this and thus believeth I doubt not from this and other the like places but that he hath a justifying Faith and that by reason of this his Faith God will deal with him as with a Just and Righteous Man and as though he had never transgressed the Law of God But I dare not call that a Justifying Faith which cometh not up to this There be many which read Histories and give credit to the Histories which they read yet they only read them because they are delighted with them and with the various passages and accidents therein contained without any regard of imitating them or putting what they read in practice If any one should so read or hear the Gospel he may be said so have an Historical Faith but a Justifying Faith he hath not For good works can no more be separated from a true justifying faith than light can from the Sun or heat can from the fire For faith without works is dead James 2.20 And was not Abraham our Father justified by works saith Saint James James 2.20 That is was not Abraham our Father justified by faith such a faith as produceth works For Saint James puts works there by a Metonymie of the effect for a faith which produceth works Object But you will say There is a great deal of strength required to such a faith as this but God accepteth even of a weak faith Answ To this I answer That faith may be considered two manner of wayes First in Genere Entis Secondly in Genere Morum as I may so speak In Genere Entis that is a true faith which assenteth to the word of God as to that which is Truth In Genere Morum that and that onely is a true faith which so assenteth to the word of God as that it setteth the believer infallibly on good works as he hath strength and opportunity to do them The former faith God accepteth not of be it what it will be and as strong as may be while it is only faith in Genere Entis But as for the latter that faith which is true faith in Genere Morum God accepteth of though it be never so weak being sincere From faith to faith i. e. From a faith which ought not to stand at a stay but to go on from a lesser to a greater faith So some which referr the words to faith to the words immediately going before them viz. from faith But I think the words To faith may be better referred to the word revealed than to the words immediately going before them As if he should say Therein is the Righteousness of God revealed a Righteousness which is of faith And it is revealed for this end that men may believe or yield their faith to that which is revealed The last words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I conceive to be the same for sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. which is there rendered for Obedience to the faith And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 16. vers 26. which is there rendered for the Obedience of faith In both which places the end is set down why the Mistery of the Gospel is revealed which is that it might be believed and received by faith And as there so here the end may be set down why the Righteousness of God is revealed in the Gospel which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith That is for this end that it may gain faith and be believed of the Sons of Men. Note therefore that the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here may be rendred For and be a sign of the Final cause as it is verse 5. of this Chapter and Chap. 16. v. 26. Now if Justification by faith be revealed for faith That is That men may believe Then ought the Apostle to preach the Gospel wherein this Justification is revealed For how shall they believe except they hear and how shall they hear without a Preacher chap. 10.14 By this therefore may the Apostle also intimate that he is a debter and ready to preach the Gospel to the Romans also Justification by faith was the great Controversie at this time between Paul and the Jews and this is that which is the main drift of this Epistle to shew that justification is by Faith and this he now falleth upon as his chief businesse though he seemeth to speak of it
notwitststanding any Antecedent purpose or decree of his going any way before But yet our Apostle attributes our justification wholly to God who calleth Rom. 9.11 And this he doth to signifie that it is wholly of God to prescribe the way to justification who hath prescribed faith to be the way thereunto that justification may be known to be of his meer grace and mercy and that it is not in man to prescribe the way though man makes an account to obtain justification by works as the Jews did who went about to establish their own way to justification Rom. 10.3 and saught it by works Rom. 9.32 which if they could obtain by works the Way of justification would be in man indeed and justification would be not of grace but of debt Again he may ascribe it wholly to God because God is the principle cause thereof For it is usual when two causes concur to the same effect to ascribe the effect wholly to the principal cause yea and so to ascribe it to the principal cause as to deny it to the cause less principal Thus the Apostle saith I labored more then they all yet not I but the grace of God which is in me 1 Cor. 15.10 And again It is no more I that do it but sin that dwelleth in me Rom. 7.17 After this manner I say that justification may be ascribed wholly to God Who calleth though Faith be required thereunto Elected Rom. 8. Is taken for Elected to justification that is for them which are justified The Election Chap. 11. ver 7. Is put for the Elected an abstract for a concrete as Circumcision is put for the circumcised Chap. 3.30 And by the Elected are to be understood such as God according to the order which he observeth or decreed to observe in electing or justifying men in time justified or Elected to justification and they were such as believed Beza in his Notes upon those words Mat. 20.16 Viz. Many are called but few are chosen saith the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Elect or chosen are taken there for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For such as answer Gods call when he cals them to eternall Life i. e. For the faithfull or such as believe and so may we take the Election or Elected there Viz. Rom. 11.7 The Election spoken of Rom. chap. 11.28 Is taken for that Election whereby God chose the Jews to be his Church that is to be a peculiar people to himself to serve him and worship him after a religious manner according to that form or prescript of Religion which he should appoint and to be a people whom he would never quite forsake and leave utterly without all means of Salvation and that for their Fathers sake Abraham Isaac and Jacob. This Election God might make of the Jews for their Fathers sake and for their sakes might he not leave them utterly without all means of Salvation For the Oracles of God which none can deny to be a Means to salvation were committed to the Jewes as they were Jews that is as they were the Children of Abraham Isaac and Jacob according to the flesh Rom. 3. ver 1 2. But yet that they or any of them should be Elected to justification or to eternal Glory I dare not say that it was for any other then for Jesus Christ his sake nor dare I attribute any thing flowing from that Election to any other then to him And if our Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.2 right when they render it chiefly The greatest or chiefest good which they received as they were Jews that is as they were the Children of Abraham Isaac and Jacob according to the flesh was this That they had the Oracles of God committed to them FAITH The Object of justifying faith is the whole Gospel of God or at least the essentiall part thereof which conteineth the new Covenant which God was pleased to make with sinfull man in Christ Jesus our Lord. For we read Mark 1.15 Repent and believe the Gospell And Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the power of God unto salvation unto every one that believeth that is to every one that believeth it And again Rom. 10.16 but they have not all obeyed the Gospel that is they have not all believed the Gospel For Isaiah saith Lord who hath believed our report And it is written Eph. 1.13 Christ in whom ye trusted also after ye heard the word of truth the Gospell of your salvation in whom also after ye believed the said Gospel ye were sealed with that holy Spirit of promise And Philip. 1.27 Striving together for the faith of the Gospel The Gospel therefore or that essential part thereof to wit the new covenant of God with man is the object of saving or justifying faith Which being so I may say that saving or justifying faith is a full or firm assent of our heart or mind to the Gospel of God or at least to the new Covenant which God was pleased to make with sinful man in Christ Jesus our Lord therein conteined by reason of which we do infallibly set our selves one work one that part of the Covenant which we are to performe according to the ability which God hath given us The new Covenant made by God with man in Christ Jesus consisteth as other Covenants do of two parts One part which God promiseth and covenanteth for himself on his part to perform The other which God requireth us to do and which we must promise and covenant to performe on our part without the performance whereof on our part God is not bound to make good to us what he covenanted and promised to do for us one his part The eye therefore of our Faith must be firmely fixed on both parts of this covenant as well on that part which we our selves are for our part to performe as on that which God is to performe on his part or else our Faith will never avail us to justification But if we look on that part of the Covenant which God hath promised for his part to perform and firmly believe the truth thereof and that our onely happiness consisteth therein And on that part of the Covenant which we for our parts are to performe and firmly believe that by doing our parts we shall attain to that happiness which God for his part promised to bestow upon us and that only by doing so we shall attain to it Surely we shall be justified For this will prove an operative Faith and set us on work according to our power to obtein our only happiness and make us sedulous in the duties of holiness without which no man shall see God Hebrews 12.14 For every one doth naturally desire his own happiness and every one labours for his own blessedness and that so many miss of happiness and come short of blessedness it is not because they desire not to be happy or labour not for it
by the Rites and Expiations of the Law otherwise God would have taken vengeance of their sins long before this To this therefore the Apostle answers That it was not because they had not committed such sins nor because their sins were expiated and purged by the Law that God had not punished them in any grievous manner but it was because of his forbearance and long suffering Note that Christ was not a Propitiation for all sins which were past but only for the sins past of such as repented whose sins God punished not so soon as they were committed and for Gods forbearance to them others which repented not did fare the better in that God did forbear them and the sins of them which repented he punished in Christ Ver. 26. To declare I say at this time his Righteousnes The Apostle resumes here what he spoke in the former verse the better to explain himself This word Righteousness is to be taken here both for the Fidelity or Truth and for the Goodness or Mercy of God as I said before For what he meaneth by Declaring the Righteousness of God he expoundeth by those words that he might be just and the justifier of him which believeth in Jesus Where to be just signifieth the Fidelity and Truth of God in keeping his word To be the justifier of him which believeth in Jesus sheweth the Goodness and Mercy of God Of that that the word Righteousness is sometimes taken for Fidelity and Truth we have an example verse 5. Of that that the word Righteousness is taken for Goodness and Mercy we have an example 2 Cor. 9.9 It may be that the Apostle saith of God That he granted remission of sins that he might appear just in respect of the Jews because of the promise of God made to their Fathers that he would upon their saith and repentance give them remission of sins And that he saith that he granted remission of sins that he might appear the justifier of him which believeth in Jesus in respect especially of the Gentile who had no such promise made to him by God of his justification as the Jew had yet may rejoyce in that that God hath freely justified him At this time By this time he meaneth here the Time of the Gospel and it is opposed to the time of the Law or the time before Christ signified by or intimated in those words of the former verse to wit sins that are past That he might be just q. d That is to say That he might appear to be just That is that he might appear to be True and Faithful in his word These words That is to say are here to be understood and to be is to be taken for To appear to be as ver 4. And Just is to be taken here for True and Faithfull in word as it is also taken 1 John 1.9 And God is said here to be True and Faithfull because he did say and promise in the Law and in the Prophets that he would give remission of sins unto his People and so justifie them and as he said and promised so he did to as many as believed And the Justifi r of him which believeth in Jesus q. d. And that he might appear to be the Justifier of him which believeth in Jesus To justifie is to foâ—gâ—ve sins and to absolve from punishment due unto sins and this is an effect of the great mercy and goodness of God Ver 27. Were is boasting then q. d. Being therefore That all have sinned and come short of the Glory of God and that as many as are justified are justified freely by his Grace through the redemption that is in Christ Jesus c. Where is Boasting i. e. Where is any just cause of Boasting This is a Corollary drawn from what he said from ver 20. hitherto and the Apostle drawes it to repress the vain boasting of the Jews and to make men seek after Justification not by the Law but by Faith And it is spoken after a kind of insulting manner the Apostle insulting thereby as it were over the Jews who were great boasters Where is boasting Note that the Apostle speaks not here of an unlawfull or unjust or causless boasting or of boasting only before Men for so any man might boast and so did the Jews boast But he speaks of a lawfull just and well grounded boasting and a boasting before God such a boasting where nothing is to be imputed to the grace and favour of God but all to a mans own self And that not in the appearance of man only but in the strict eye and view of God Such a boasting as this is the Apostle demonstratively hath proved cannot have place in a justified Man It is excluded q. d. It hath no place at all in a man which is actually justified but is excluded from his justification By what Law The word Law is to be taken here in a more Lax and Generall signification than commonly it is taken For here are two Species of the Law as it is here used mentioned in this place The Law of works and the Law of faith whereof the Law of works is properly and most usually called the Law and is ordinarily opposed to the Gospel and the other is the Gospel as it is opposed to the Law so strictly taken The word Law therefore is to be taken here for Doctrine q. d. But by what doctrine is boasting excluded That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Law is that which is usual in the Hebrew Torah and Torah signifieth not onely the Law in speciall but any doctrine in generall as I said before ver 19. from whence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our English word Law doth often signifie the like as the Hebrew Torah doth in analogy to that Of Works i. e. By the Law of works The word Law is here to be understood from that which went before By the Law of Works is meant that doctrine which teacheth that a Man which is actually Justified is justified by the works of the Law and that he that would be justified must be thereby justified which cannot be except a man hath most exactly kept the whole Law and never failed in any Tittle thereof at any time Nay The Apostle sheweth here that boasting is not excluded by the Law of Works And indeed it implieth a contradiction to say that a justified man or a man that is actually justified according to the Law of Works is excluded from boasting by the Law of Works For he that is justified according to the Law of Works with Reverence be it spoken is not beholding to God for his justification for he hath perfectly observed the Law in every Apex Tittle and Jot of it so that God who is just in his judgement when he is brought before his Tribunal as a Transgressour of the Law must needs justifie him that is must needs acquit him and pronounce him guiltless and God would be unjust
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
elder Twin shall serve the younger that is shall serve those which shall be born of the younger Twin Genes 25. verse 22 23. Had conceived by one These words viz. by one are emphatically put That the more notice might be taken of the fruit of this Matrimonial Act of Isaac which was double to wit Twins and to signifie that though these twins had both one and the same father and one and the same mother and were begot at one and the same time yet their destinies and the destinies of their children were not one and the same but various Note that where it is said when Rebecca had conceived It is not to be understood that presently upon her conception this hapned which befel her but after she had conceived in the time which was between her conception and her bringing forth Our father Isaac The Apostle saith Our father Isaac because he also was an Israelite and of the seed of Abraham by Isaac aswel as other Jews The Apostle suspendeth the accomplishment of this sentence till the twelfth verse by reason of that which he interposeth by way of Parenthesis in the eleventh verse And there he makes it up And from thence must we make this up which he saith here q d. But when Rebecca also had conceived by One even by our father Isaac it was said unto her the elder shall serve the younger As it is written Jacob have I loved Esau have I hated And this that it was thus said unto her when she had conceived is a Typical argument to prove that the Israelites according to the Flesh should not attain to justification by their works nor was the promise of justification made to them upon that account Ver. 11. For the children being not yet born c. This particle for relates to those words when Rebecca had conceived and here he shews by way of exposition what he means by those words had conceived And also unfolds the Argument against justification of Israel according to the flesh by works which lay vailed over in the latter words of the tenth Verse That which he saith therefore is this that when Rebecca had conceived by her husband between that time and the birth of the children which she had conceived that is when the children were not yet born nor had done either good or evil it was said unto her the Elder shall serve the younger And that those words were said to her at that time to shew that justification is not of works That which was said unto Rebecca ver 12. was not said unto her so soon as ever she had conceived nor was it said unto her after the children were born But it was said unto her while the children were yet in her womb and so strong as to struggle there Gen. 25. ver 22 23. But yet before they had done or could do any good or evil And this the Apostle takes punctual notice of that he might shew from thence that the purpose of God concerning election to Justification doth stand not of works but of him that calleth Neither having done any good or evil He speaks of doing good or evil in a moral sence which they could not do until they had the use of reason which they had not while they were in the womb yet was not that their strugling which the History speaks of Gen. 25.22 without reason or counsel but the counsel not of them but of God to whom not only rational creatures which want the Actual use of reason but also Irrational and Inanimate Creatures are in an Obediential power That the purpose of God according to Election might stand not of works but of him that calleth i. e. To signifie that the purpose of God concerning Election was and should immutably be not of works or for works sake but of for and from the mercy and the good pleasure of him who calleth us to the Grace and promises contained in the Gospel that we might believe by the preaching thereof and so be justified That the purpose of God according to Election might stand i. e. To signifie that the purpose of God concerning Election was and should immutably be Note here that verbs which import the being of a thing are sometimes taken for verbs signifying that being and so to stand is taken here for to signifie that it should stand or firmly be without any alteration See what I said to this purpose Chap. 3.4 Chap. 4.16 According to Election i. e. Concerning Election to wit Election to Justification The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here According to Election but it would be better rendered Concerning Election For the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken as a Sign of the Subject as it is also taken 2 Cor. 11. ver 21. where the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak not according to reproach but I speak concerning reproach The Election here spoken of is as I conceive under correction to be taken for Election to Justification of which I spoke something Chap. 8. ver 33. For the word it self signifieth only the Act of electing or choosing But the Agent or Efficient cause the Subject or material cause the Object and final cause are left to be gathered from the Circumstances of the place And to me it appeareth more than probable by the circumstances of the place that Mans Justification is the immediate Object of the Election here mentioned For justification hath been the Apostles main Subject hitherto which he seemeth yet to pursue and to follow as the main Subject of the Doctrinal part of this his Epistle this he intended to perswade the Jews to in the beginning of this present chapter this is the Conclusion of this Chapter verse 30 31. This is that which he resumes Chap. 10. ver 1 2 3 c. and which he continues to Chap. 12. And the Election which he speaks of Chap. 11.5 as it seems to me cannot be meant of an Election to any other immediate Object than that of Justification for the reason which I shall there give Might stand i. e. To signifie that it was and should be without change or alteration Not of works i. e. Not of or for the works sake which men do as though there were any desert in them A Question may here be asked viz. How S. Paul can draw an Argument from this That it was said to Rebecca while her children were yet in her womb before they had done any good or evil the elder shall serve the younger to prove that the purpose of God concerning Election was and should immutably be without consideration or regard of the works of the Elected For though a man cannot work before he is born yet might God foresee what works he would do after he was born and deal with him in his Election accordingly I answ That if S. Paul should have gone about to draw an Argument from hence Ex natura rei or
will say that this is no good news to you For if they should be provoked thereby and should regain Gods love ye Gentiles which were received into Gods love by reason of the fall of the Jews should be cast out again if the Jews were again received But fear not this for if the fall and diminution of the Jews was the occasion that the Gentiles were enriched by faith and justification and other spiritual blessings How much more will their recovery and their nation being full be the cause of such blessings 13. For I speak to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office 13. But that you may not believe that the Jews stumbled that they should fall without hope of ever rising again I tell you Gentiles in as much as I am the Apostle of the Gentiles That I do labour abundantly in the ministration of my office by preaching the Gospel to you 14. If by any means I may provoke to emulation them which are my flesh and might save of them 14. And I do it for this end that if by any means I can I may provoke the Jews which are my kinsmen according to the flesh to emulation that is to imitate the believing Gentiles in their faith that so I might bring some of them to salvation 15. For if the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead 15. And think not that if I should bring some of them to salvation that this would be a means to cast you off again For if the casting away of the Jews was an occasion of that that God reconciled the Gentiles to himself What would Gods receiving the Jews to favour again be but a cause or means of bringing more Gentiles yet to the life of grace which are as yet dead in their sins 16. For if the first fruit be holy the lump is also holy and if the root be holy so are the branches 16. Again being that Abraham and Isaac and Jacob which were the first of the Nation of the Jews were holy it is credible that all their Posterity is holy too so holy as not to be utterly deprived of the means of salvation and holiness For Abraham and Isaac and Jacob were as it were the first fruits and the Nations of the Jews are as it were the lump they were also as it were the Root and Bulk and the Nation of the Jews were as it were the branches of the Olive-tree Now if the first-fruit be holy the lump is also holy and if the Root and Bulk be holy so also are the branches 17. And if some of the branches be broken off and thou being a wilde olive tree wert graffed in amongst them and with them partakâ—st of the root and fatness of the olive tree 17 But now if some of the branches be broken off of this tree and thou O Gentile which wast as a branch or cion of the wild Olive-tree art graffed into this Olive-tree among those branches which yet hold their own and with them partakest of the root and fatness of the Olive-tree that is of all the rich promises which were made to Abraham and Isaac and Jacob and their seed 18. Boast not against the branches but if thou boast thou bearest not the root but the root thee 18. Boast not against the branches that is boast not against the Jews which are the children of Abraham and Isaac and Jacob But if thou boastest remember this that thou bearest not the Root but the Root thee that is remember this that Abraham and Isaac and Jacob and their seed partake not of thy blessings but thou partakest of theirs and this may somewhat allay thy boasting 19. Thou wilt say then the branches were broken off that I might be graffed in 19. But thou wilt say nevertheless in a kind of pride The branches were broken off that I might be graffed in that is the Jews were cast out of the Church of God that thou maist be taken in in their room 20. Well because of unbelief they were broken off and thou standest by faith Be not high minded but fear 20. Well be it so because of unbelief they were broken off from the Oâ—â—ve-tree that is for their infidelity they were cast out of the Church and thou because of thy faith art grafted into that ree that is art received as a member into the Church of God and so standest be not therefore high-minded and puffed up against the Jew because of thy high calling for that may make thee lose thy faith by which thou standest but fear least God should cast thee off again that so thou maist hold thy faith the faster 21. For if God spared not the natural branches take heed lest he also spare not thee 21. Fear I say for if God spared not the Jews which were as it were the natural branches take heed lest he also spare not thee 22. Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou also shalt be cut off 22. That therefore thou maist not boast against the branches that is against the Jews and that thou maist stand fast in the faith which thou hast embraced behold and look on the one side on the goodness and mercy on the otherside on the severty of God On the Jews which fell and were cast out of the Church of God severity but towards thee whom God recieved in their room goodness and mercy which goodness and mercy thou shalt still partake of if thou continuest in the faith which is also an effect of Gods goodness and mercy otherwise thou also shalt be cast of as the Jews were 23. And they also if they bide not still in unbelief shall be graffed in for God is able to graffe them in again 23. And they also even the Jews themselvs which are cast off if they abide not still in unbelief shall be graffed in again into the sweet Olive tree that is they shall be received again as members into the Church of God For God is able to bring them in again 24. For if thou wert cut out of the olive-tree which is wild by nature and went graffed contrary to nature into a good olive tree how much more shall these which be the natural branches be graffed into their own olive-tree 24. For if thou wert cut out of the Olive tree which is wilde by nature and wert graffed contrary to nature into the good Olive-tree how much more easily shall these which be the natural branches be graffed in again into their own Olive tree that is if thou which art taken out of on idolatrous people whose Ancestours alwayes served stocks and stons and wast contrary to thy education and to the Religion of thy Predecessours inserted into the Church of God and made a member thereof How much more easily