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A37291 A paraphrase and commentary upon the epistle of Saint Paul to the Romans by William Day ... Day, William, ca. 1605-1684. 1666 (1666) Wing D473; ESTC R6047 560,180 444

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be done thereby By the Law understand the Law of Mosos and that not the Ceremonial but the Morall Law by him given He saith that the Gentiles did such things as are contained in the Law not because they performed or kept the Law which the Jews broke or that they did fully answer that knowledge which they had of the truth but because they did many things which the Law prescribed for in making publick Laws and in giving private precepts they did praescribe and give in precepts honest things and forbid things dishonest even as the Law of Moses it self did These having not the Law i. e These though they have not the written Law of Moses given them in Tables of stone or outward writings as the Jews had Are a Law unto themselves That is Are as a Law or instead of a written Law unto themselves The Particle As is here as often it is elsewhere to be understood Therefore they are as a Law unto themselves because they can by the light of Nature which is in them tell themselves what is honest and what dishonest and what is to be done and what to be left undone V. 15. Which shew the work of the Law written in their hearts This relative Pronoun which includeth here and intimateth the cause as also it did chap. 1.25 q. d. For they shew Supple by doing by nature the things contained in the Law that the work of the Law is written in their heart And therefore they are as a Law unto themselves They shew the work of the Law to be written in their hearts because they do those things which are contained in the Law verse 14 The work of the Law By the work of the Law some understand the Law it self which is the Work to wit the Work of that great Law-maker the Lord of Heaven and Earth and as for the manner of speech the Law is called the Work of the Law as Circumcision is called the sign of Circumcision Rom. 4.3 Others take the Work of the Law for the effect of the Law to wit the written Law of Moses that is for the knowledge of good and evil for one effect of the Law is to shew what is good and to be followed what is evil and to be shunned q. d. For what the written Law doth work in the Jews to wit the knowledge of good and evill that do they shew written in their hearts which is an argument that They are a Law unto themselves Written in their hearts He opposeth the writing in their hearts to the writing in Tables of Stone after which manner the Law was written which was given by Moses Their conscience also bearing witness q. d. They not onely by shewing the works of the Law written in their hearts testifying that they are a Law unto themselves but their Conscience also testifying the same thing to wit That they are as a Law unto themselves This therefore is another argument to prove That the Gentiles are a Law unto themselves The Conscience is an operative Quality or Faculty or Action as some will of the mind which applieth our deeds to the Principles or Rules or Law of right Actions and thereby sheweth what is done as it ought to be and what is not done as it should be done Or it is a Practique Syllogisme as some call it which by the light of nature or of Grace judgeth and concludeth what is honest what dishonest what is commanded what forbiden what shall be rewarded what punished In this Syllogisme the Major Proposition is either from the light of Nature or from the Scriptures As for example he which sheds mans blood by man shall his blood be shed Gen. 9.6 This is the Major Proposition which the Conscience takes notice of In the Minor Proposition the Conscience of the Murderer assumeth saying thou hast shed mans blood Then doth the Conscience conclude a-against her own Master Therefore must thy blood be shed by man The Conscience therefore in whom soever it is hath knowledge of the Principles or Rules or Law of Actions and in the Gentiles which have no written Law given them from God as the Jews had she hath this knowledge from what is imprinted by Nature in their hearts Therefore well might the Apostle say that their Conscience testifieth that they are a Law unto themselves And their thoughts the mean while accusing or else excusing one another q. d. That is their thoughts in the mean time that they are working or doing any thing either accusing or excusing them respectively that is as they do either evil or good For if they do evil their thoughts will accuse them if they do good their thoughts will excuse them though men accuse them This I take to be the sence of this place as it is here rendered where Tò in the mean time signifies the mean time that they are working and One another is as much as them respectively For I understand this not of the thoughts but of the Men in whom these thoughts are But if you take it as though their thoughts accused or else excused one another So that the Accusers and Excusers were thoughts and the Accused or Excused were thoughts understand it not so as that the thoughts did this Reciprocally That is as if the same thoughts did accuse the same thoughts which accused them c. But so as that when evil thoughts arose in a man other thoughts arose in him and did accuse those evil thoughts of sin and evil and when those thoughts arose in a man which might seem evil and were not so other thoughts arose and did Apologize for and defend these thoughts For the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alwayes signifie a Reciprocation as will appear by Ephes 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being subject one to another in the fear of God where the Apostle would have Subjects to be subject to their Princes Servants to their Masters Children to their Parents but not Princes again to their Subjects Masters to their Servants nor Parents to their Children And according to this interpretation and exposition To in the mean while must either be redundant or signifie while they are Practically busied in examining what they have done Yet this place is most commonly rendered by other Interpreters thus though the sence be in a manner still the same and their thoughts by turns accusing or else excusing them The sence whereof is this q. d. That is their thoughts by turns either accusing them as when they do ill or excusing them as when they do well Note that the Conjunction And is put here as a Note of Declaration and is as much to say as That is for the thoughts accusing or the thoughts excusing are as two Species or Parts of the Conscience and declare what the Apostle meant by Conscience The thoughts of men cannot accuse men except they have a Rule or Law to judge their actions by from which Rule or
the Law is only the knowledge of sin So some understanding the word only here q. d. For by the Law we only come to know what sin is that is all that the Law can do it can teach us what sin is indeed but it cannot enable us or give us strength to avoid sin that so we may be justified This then is an Answer to an Objection which some might make saying Why Some men as the Jews for example have the written Law and cannot that enable them to do the deeds of the Law so that they may be justified thereby To this the Apostle answers confirming what he had said No for by the Law is only the knowledge of sin O●hers make this an Answer to an Objection too but thus whereas the Apostle said That no flesh shall be justified by the deeds of the Law A Jew might object and say to what purpose then is the Law if a man cannot be justified thereby then was the Law given in vain To this the Apostle answers q. d. Yet it was not for no purpose or in vain that the Law was given though a man cannot be justified thereby for by the Law we come to know what sin is Others take this as a Reason brought by the Apostle to confirm what he had said to wit That no flesh should be justified in the sight of God And his reason is because every man knows by the Law that he hath sinned For whereas the Law tels every man his duty and his conscience tels him that he hath not done according to the Law what remains but that by the Law he knows that he hath sinned Others take this also as a Reason brought by the Apostle to confirm what he had said to wit That no flesh should be justified in the sight of God But they take the word Law in a larger manner than the former did For they take it for the whole word of God contained in the Old Testament And by the Law so taken it is known that All have sinned because there be many passages in the word of God which shew that all have sinned Ver. 21. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets i e. But yet the righteousness of God without the Law is manifested c The Apostle prevents an Objection here For whereas he said ver 20. That by the deeds of the Law no flesh shall be justified in the sight of God c. A man might object and say if it be so that No flesh can be justified in the sight of God by the deeds of the Law miserable is mans condition For how can a man be justified if not by the Law This Objection I say the Apostle prevents saying But yet the righteousness of God without the Law is manifested Even the righteousness of God which is by faith c. By which he sheweth that a man may be justified by Faith without the Law that is without the strict observation of the Law But now This Particle now is not here an Adverbe of Time but being joyned with But signifieth as much as But yet and so it signifieth also Hebrews 11. ver 16. In these words But now they desire a better Country That is an Heavenly The Righteousness of God Righteousness is taken here for justification as cap. 1.17 and it is called The Righteousness of God because it justifieth before God and God is the Author of it Without the Law That is without the deeds of the Law or without the strict observation of the Law These words answer to those of the twentieth verse viz. By the deeds of the Law And are answered again by those of the two and twentieth verse viz. By the faith of Jesus Christ Is manifested i. e Is plainly and explicitely made known by the preaching of the Gospel Being witnessed by the Law and the Prophets By the Law is here meant especially the Books of Moses in which the Law is written and by the Prophets he meaneth the books writings of the Prophets among which the Books of the Psalms is to be reckoned though sometimes they are distinguished one from another as Luke 24.44 Justification by Faith and so without the Law is attested as out of other places so out of the books of Moses in the History of Abraham Rom. 4.3 And out of the books of the Prophets as out of Habakkuk Hab. 2.4 cited Rom. 1.17 And out of the Psalms Psal 32.1 cited Rom. 4.6 and out of Isaiah Isa 28 16. cited Rom. 9.33 and 10.11 c. The Ceremonies also of the Law witnessed this by the blood of their sacrifices and by their washings and by the covering of the Arke c. The Apostle adds this Being witnessed by the Law and the Prophets to shew that what he taught was no sigment of his own but that which the holy Scriptures did acknowledge and teach Ver. 22. Even the righteousness of God which is by faith of Jesus Christ q. d. I say the righteousness of God which is by faith of Jesus Christ The Apostle resumes here the words which he used in the former verse that he might explain himself what Righteousness of God it was which he said was now manifested For in the former verse he did set it out only Negatively and shew only that it was a Righteousness without works Now therefore he shews what it is affirmatively while he sheweth that it is a Righteousness which is to be obtained by Faith and that the Faith of Jesus Christ By the Faith of Jesus Christ i. e. By the faith of the Gospel whereof Jesus Christ is the Chief and Principall Subject and of which he was the Preacher This Genitive case therefore is Genitivus objecti efficientis The Object of our Faith is the Gospel of Christ chap. 1.16 And Jesus Christ himself is as the Preacher so the Principal Subject of that Gospel Jesus Christ therefore is put here for the Gospel of Jesus Christ Per Synechdochen Partis for think it not enough to justification to believe that Jesus Christ is come into the world No nor that God hath raised him from the dead as Chap. 10 9. But when it is said that we shall be justified by the faith of Jesus or that we shall be saved if we believe that God hath raised him from the dead A part of the Object which we must believe for our justification is put for the whole Vnto all i. e. Which Righteousness is offered to all whether Jews or Gentiles And upon all them which believe i. e. And which righteousness is actually bestowed upon all and only upon all them which believe whether they be Jews or Gentiles Note here that there is a Totall Ellipsis of the Verbs in the Greek which are supplied by some in this manner as I have spoken and they do interpret these words as if by these words Vnto all were intended the offer of righteousness or justification And
means the abrogation or expiration thereof but he speaks of the Law as of an Husband by an Allegory therefore saith rather That being dead wherein we were held than That being abrogated or expired wherein we were held Wherein we were held The particle In in Wherein is to be taken here for under So is the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in the Greek here interpreted under Matth. 7.6 In those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translatours render under their feet That we should serve i. e. That being now married unto Christ and so strengthned by his Grace in the inward man we should serve Christ or we should serve God We should serve Supple God or serve Christ. The Apostle seemeth here to leave his Allegory of an Husband and Wife and Children and to speak more plainly and literally than he did before For whereas he saith here That we should serve he said in the same sence before That we should bring forth fruit ver 4. In newness By newness understand here Newness of life or a new kind or course of life rather by an Hebraism a kind or course of life different from that which we led before while we were under the Law and in the flesh In newness therefore is by a new life Before they led a sinful and ungodly life Now he would have them to lead a Righteous and a Godly life Of Spirit i e. Which the Spirit that is which the Gospel worketh or is able to work under which ye are brought For the Spirit is opposed here to the letter that is to the Law and what is more usually opposed to the Law than the Gospel So is it opposed and so is the word taken 2 Cor. 3.6 The Gospel is called the Spirit because of the Spirit of God which goeth along with it wherby man is brought to believe the Gospel and is renewed and strengthened to walk according to the Gospel by reason of which Spirit accompanying it it is also called the power of God unto salvation Chap. 1.16 To serve God therefore in newness of Spirit is to serve God by a new course of life such a course of life as the Gospel doth not only require of us but enable us also to lead For they which are under the Gospel are both required and enabled by the Gospel to lead a new life And not in the oldness of the letter i. e. And not with our old manner of living or with our old course of life which we led while we were under the Law and which was occasioned by the Law This the Apostle adds and speaks with a kind of Sarcasm because many Jews were so addicted to the Law as that they would hardly here of the abrogation or expiration of the Law as though that life which they lead under the Law before they were engrafted into Christ or had received his Gospel or his Grace was a life pleasing unto God And not in the oldness Oldness is to be taken here by an Hebraism for our old course and manner of living which was a course of life led in sin occasioned by the Law In is to be taken here for With after the Hebrew manner Of the Letter The letter is to be taken here for the Law of Moses that is for the Law as it was given by Moses and as it is precisely considered without the grace of the Gospel as it was taken Chap. 6 14 c. He calls the Law as it was given by Moses and as it is precisely considered without grace the Letter because it was described by Letters that is because it was written or given in writing and because it was in a manner but as a bare Letter or bare writing only which had no more or little more power to make a man good than by telling him what was good and commanding him to do it And being the Law was but a bare letter and did in a manner tell a man only what was good and command him to do it it did by Accident when he was bad make him worse for except a Carnal man hath grace given him to keep the commandments he runs contrary to the commandments and grows the worse by being commanded When therefore the Apostle saith And not in the oldness of the Letter we must not understand the words so as if he meant only thereby their old course of life led under the Letter that is under the Law But we must also understand them so as that he meant thereby that that course of life was occasioned at least in part by the Letter that is by the Law while they were under it as will appear by the Objection following and by the eighth verse So that these Genitives of the Spirit and of the Letter may be taken for Genitivi Efficientis Ver. 7. What shall we say then i. e. What shall we conclude then from that which we said viz. From that The Law is dead by the body of Christ And from that that we called Our former oldness The oldness of the Letter Is the Law sin q. d. Shall we conclude that the Law is a true and Genuine cause of sin Sin is to be taken here by a Metonymie for the cause of sin and the Law is to be taken here as it was taken Chap. 6.14 and Chap. 7. ver 1. 4. And as it signifieth the same with the Letter ver 6. God forbid By these words as he did before the Apostle detesteth and putteth from himself the thought of such a thing or such a conclusion as this is that the Law is a true and genuine cause of sin Nay I had not known sin i. e. Nay so far is the Law from being a true and genuine cause of sin as that I had not known sin at least so well as now I do c. But by the Law i e. But by the Law which was given in writing by Moses which did forbid sin If the written Law did forbid Sin and make it at least more known to be Sin than otherwise it would be by forbidding it surely the Law was not the genuine cause of Sin nor did it prompt or move thereunto For I had not known Lust Supple to be a Sin That is For I had not known that the inward lust and inward desire onely of that which is evil though it did not break out into any outward Act was Sin at least so well as now I do Thou shalt not covet This is the tenth Commandment of the Decalogue the Apostle omits here the object which is mentioned by Moses in that commandment viz. Thy neighbours house thy neighbours wife c. for brevities sake But though in that commandment at large there is no other object named but that which is the object of the Sixth and that which is the object of the seventh Commandment yet the object of this Commandment seems to me to be as large as the object of all the other nine
which God gave to the Jew but not to the Gentile and thou art circumcised with that cirrumcision which God appointed as a sign of that Covenant which God made with Abraham whereas the Gentile is uncircumcised and ignorant of the Law of God But though thou judgest thus with respect of persons to thy self yet we are sure that the judgement of God is according to truth and without respect of persons against them which do such things be they Jewes o● be they Gentiles 3. And thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape the judgement of God 3 But tell me in good earnest O thou Jew doest thou that condemnest them which do such things and doest thy self the same doest thou I say think this that thou shalt escape the judgement of God 4. Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance 4. Or presuming that God is well pleased with thee because he doth not execute some signal judgement upon thee but is good and patient and long-suffering towards thee doest thou despise him and fearest him not because of this his goodness and forbearance and long-suffering towards thee not knowing that the end of Gods goodness is to lead thee to repentance 5. But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God 5. But thou through the Blindness and hardness and impenitency of heart which thou contractest to thy self by these means thou I say doest augment the weight of those punishments and encreasest the number of those torments which shall be poured out upon thee by reason of thy sins in the day of Gods wrath when he shall execute his righteous judgements in the sight of all the world 6. Who will render to every man according to his deeds 6. Who will then render to every man a reward according to his deeds 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternal life 7. To them who by patient continuance in well doing seek according to the Gospel for glory and honour and immortality eternal life 8. But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath 8. But unto them which obey not the Gospel which is the word of truth but are contentious against it and against the Ministers thereof and obey lies indignation and wrath 9 Tribulation and anguish upon every soul of man that doth evill of the Jew first and also of the Gentile 9. Yea tribulation and anguish shall fall upon the soul of every man that doth evill if he repenteth not of the Jew first and then of the Gentile 10. But glory honour and peace to every man that worketh good to the Jew first and also to the Gentile 10. But glory honour and peace shall be to every man that worketh good to the Jew first and then to the Gentile 11. For there is no respect of persons with God 11. I say to the Jew first and then to the Gentile including the Jew as well as the Gentile in the punishment which I speak of for there is no respect of persons with God 12. For as many as have sinned without law shall also perish without law and as many as have sinned in the law shall be judged by the law 12. For as for the Gentiles who have not received the written law they as many of them as have sinned shall be condemned Though not by that law because they received it not and as for the Jewes who have received the written law as many of them as have sinned under that law shall be judged by that law 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel 16. In the day wherein God shall judge even the secrets of men by Jesus Christ whom he hath appointed to be judge both of the quick and dead according to the Gospel which I have preached 13. For not the hearers of the law are just before God but the doers of the law shall be justified 13. I say as for the Jewes who have received the written law they as many of them as have sinned under that law shall be judged by that law for if we think of obtaining justification by the law not the hearers of the law and the Learned in the law are justified before God but the doers of the law that is to say they which do and have done the works of the law so exactly as the law requires and have never broke the least title thereof at any time they and they onely shall be justified by the law in Gods sight 14. For when the Gentiles which have not the law do by nature the things contained in the law these having not the law are a law unto themselves 14. But because I said of the Gentiles who have not received the written law that as many of them as have sinned shall be condemned though not by that law because they received it not I would not have any think that the Gentiles were quite without law for then indeed they could never sin and never be condemned for sin for sin is the breach of a law But though they had not a written law that is a law visibly written in Tables of Stone as the Jews had yet are they not without a law For when the Gentiles which have not the law that written law which was written in Tables of Stone and given by Moses do by the light and instinct of Nature the things which are contained in the written law of Moses these though they have not that law yet they are as a law unto them selves 15. Which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another 15. For they shew that that which the Law of Moses enjoyneth is written though invisibly in their hearts when as they make publique Laws and give private Precepts conform thereunto c. And their conscience also beareth witness to this that is to say their thoughts which accuse or else excuse them by course excuse them when they do well and accuse them when they do ill which they could never do if they had not a Rule that is a Law to judge them by a Law which tells what is good and ought to be done and what is evil and to be eschued 17. Behold thou art called a Jew and restest in the Law and makest thy boast of God 17. But whereas thou thinkest O Jew that thou shalt escape the judgment of God because thou art a Jew and because thou hast deep knowledge in the Law of God c. I tell thee that thou art so far from escaping the judgment of God
judged to be the better interpretation of the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is When respect is had in judgement not to the deeds and actions of a man which only should be scanned there but to other things as Beauty Honour Parentage Riches and the like which have nothing to do or have no Relation to the things which are to be judged But it may be objected here that God will reward the Jew which worketh good before the Gentile which worketh good and therefore God is a Respecter of Persons in judgement Answ Caeteris Paribus Or if other things are alike in both God will indeed give the prerogative of order to the Jew before he will to the Gentile But not when the Gentile excelleth the Jew But to give the praerogative of order for a mans stock or parentage sake is not against justice nor liable to that which is called respect of persons much less when God had before promised such a favour to the children of Abraham For in those things which are of meer favour there is not respect of persons and in all things whatsoever there must an order be observed Ver. 12 As many as have sinned without the Law shall perish also without the Law By the Law is here meant the Law which is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the written Law which was given by Moses And the meaning of these words is this that as many as have not received the Law which was given by Moses as it was by him given and yet have sinned shall perish or be damned though they do not perish or are damned by that Law of Moses to wit if they do not repent nor lay hold of Christ and his Gospel Without the Law i. e. Having not received that written Law which was given by Moses By these he understands the Gentiles Shall also perish without the Law i. e. That is shall also be damned though they be not damned or condemned by the written Law of Moses If you ask by what Law then they shall be damned or condemned for none shall be damned or condemned but for sin and there is no sin but is against a Law I answer They shall be damned or condemned by the Law of Nature which was written in their hearts As many as have sinned in the Law i. e. As many as have sinned having received the Law to wit the written Law of Moses and are under that By these he meaneth the Jews Shall be judged by the Law i. e. Shall be judged by that Law whether they have sinned or no and being found sinners by that shall be by that condemned to wit if they lay not hold of Christ and repent Ver. 13. For not the Hearers of the Law are just before God i. e. For they which are not Doers but Hearers only of the Law they are not such as shall be justified or acquitted in judgement before God We must understand here the word Onely And by Hearers we may understand not any ordinary Hearers onely but such also as have been diligent in hearing the Law read and expounded and have so far profited thereby as that they rest therein and know Gods will and approve the things that are excellent and are able to be instructors and Teachers of others and are such as we read of Verse 17 18 19 20. And by being just before God is meant being justified as the next Sentence sheweth Note that the Jews who sought for justification by the Law were so conceited of their diligent hearing of the Law and the knowledge which they got by hearing as that they thought themselves so highly beloved of God for that alone as that God would not by reason of that condemn them or cast them off though they broke the Law The Apostle therefore to take away this vain conceit of theirs Add to prevent any Objection which they might raise against that which he had said saith That not the Hearers of the Law are just before God but the Doers of the Law shall be justified The Doers of the Law shall be justified By the Doers of the Law are meant such as so do the Law as the Law requires that is such as so do the Law as that they never fall or fail at any time in performing whatsoever the Law commands for he that continueth not in all things which are written in the Book of the Law to do them is so far from being accounted just or from being justified by the Law as that he is cursed Galath 3.10 Deut 27.26 Note That the Apostle doth not affirm here or say that there are any such as have so perfectly observed the Law or have been such Doers thereof as the Law requireth But he doth onely teach what is required to legall Justification and what they must do who would be justified by the Law They must not be bare Hearers of the Law as the Jews would have it but exact doers of it Shall be justified i. e. Shall not come into condemnation but shall be acquitted in judgement and freed from punishment Ver. 14. For when the Gentiles which have not the Law i. e. When the Gentiles which have not the written Law of Moses nor ever had it c. By the Law understand here the written Law of Moses Note That these words relate not to that which went immediately before but to those words of the twelfth verse As many as have sinned without the Law shall also perish without the Law After which words we must understand these or the like to wit Yet you must not think that the Gentiles were altogether without a Law As if he should say As many as have sinned without the Law shall also perish without the Law yet you must not think that the Gentiles are altogether without a Law for when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves For The Apostle doth here either prevent or answer an objection which might rise from these words ver 12. As many as have sinned without the Law shall also perish without the Law For a man when he heareth this may say If they were without a Law how could they sin for sin is the deviation from a Law and if they have not sinned how can they justly be punished or condemned To which the Apostle answers in effect thus Though I said speaking of the Gentiles that As many as have sinned without the Law shall also perish without the Law yet yee must not think that the Gentiles were altogether without a Law for when the Gentilss which have not the Law do by nature the things contained in the Law these though they have not the Law yet are as a Law unto themselves Do by nature the things contained in the Law i. e. Do by the light of nature such things as are contained in the moral Law of Moses and are prescribed or commanded to
rise up in judgement against those Jews which our Saviour there reprehends and condemn them Mat. 12.41 Or the uncircumcised if he fulfill the Law may be said to judge the Jew which breaks the Law because he shall move God to condemn him for he shall give just occasion to God the judge of all to condemn him being that he kept the Law though he had it not written but the Jew though he had it written broke it Who by the Letter and circumcision i. e. Who having received that is who though thou hast received both the written Law and circumcision Note that By is taken here for With 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as chap 4.11 So that this is as if he should say Who with the Letter and circumcision that is Who having the Letter and circumcision or who though thou hast both the Letter and circumcision c. By the Letter is meant the Law written in Letters Ver. 28. For he is not a Jew which is one outwardly c. The Apostle prevents an Objection here For whereas he shewed from ver 17. to ver 24 That a Jew which had the knowledge of the Law being that he sinned his sin was greater than his who was not a Jew and had not the knowledge of the Law And whereas he told the Jew ver 25. That if he kept not the Law but was a breaker of the Law his circumcision which he so much trusted in was made uncircumcision And again ver 26 27. That the uncircumcised Gentile if he keep the Righteousness of the Law his uncircumcision should be counted for circumcision yea He should judge the Jew who having both circumcision and the Law did transgress the Law A Jew might object saying But how can this be Paul that the case of a Jew can be so bad as thou makest it though he doth sin Or how can it be that his circumcision should become uncircumcision if he keep not the Law And how should the uncircumcision of the Gentiles if they keep the Righteousness of the Law be counted for circumcision And how should an uncircumcised Gentile which fulfilleth the Law judge a Jew which hath the Law and circumcision if he transgresseth the Law For knowest not thou that a Jew is in high respect and favour with God as being a Child of Abraham the friend of God and that circumcision is highly respected and favoured of God as being given to Abraham as a sign of his favour and a Seal of the covenant which he made with him and with his seed whose seed the Jews are This objection I say the Apostle prevents by granting that which a carnal Jew might object concerning a Jew and concerning circumcision but distinguishing between a Jew and a Jew and between circumcision and circumcision q. d. For though I grant you that a Jew is in high favour with God and that circumcision is highly respected of him yet He is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the Heart c. For he is not a Jew which is one outwardly q. d. For though a Jew be highly favoured of God and circumcision be highly respected by him yet he which is a Jew outwardly only Supple he is not the Jew which God so highly favoureth Ellipsis The Jew did therefore think himself highly favoured by God and so free from judgement because he was of the Seed of Abraham for every Jew is a Son of Abraham according to the flesh but see what was said ver 17. concerning the Jew He is said to be a Jew outwardly who is a Son of Abraham onely according to the flesh and appears to be so by his Genealogie and by enjoying the outward Priviledges of such as were children of Abraham carnally Neither is that circumcision which is outward in the Flesh i e. Neither is that circumcision which is outward to wit in the Flesh Supple that circumcision which God so highly respecteth Ellipsis Ver. 29. But he is a Jew which is one inwardly q. d. But he is the Jew which God so highly favours and which shall escape the wrath and judgement of God which is a Jew inwardly By a Jew as I intimated is understood a Child of Abraham and he is a Child of Abraham inwardly who is like unto Abraham in the inward gifts and graces of the Soul as in Faith and the like For they which are of faith the same are the Children of Abraham Galat. 3.7 And if yee were Abrahams children yee would do the works of Abraham saith our Saviour John 8.39 And they which are so the Children of Abraham or thus Jews they shall find respect and favour with God and shall escape the wrath and judgement of God For they have peace with God and rejoyce in the hope of his Glory Rom. chap. 5. ver 1 2. And circumcision is that of the Heart i. e And the circumcision which findeth respect and favour with God and so profiteth to escaping the wrath and judgement of God is that circumcision which is of the heart Ellipsis That of the heart i. e. That whereby the Heart is circumcised from sins and dead works as from unbelief and the like and that only c. The circumcision of the heart is that whereby infidelity and all superfluity of naughtiness is as it were cut off from the heart and cast away And this was signified as a duty to be done by the outward circumcision of the foreskin of the yard or flesh See Deut. 10. ver 16. and Acts 7. ver 51. In the Spirit not in the Letter That is that which is delivered and commended in the Gospel not that which is commanded and expressed in the Law Thus Some-Where note that the Spirit is taken sometimes for the Gospel and the Letter for the Law as 2 Cor. 3.6 But others had rather take the Spirit here for that principal part of man to wit the Soul which is a Spirit and the Letter for that part of the Body in which circumcision was to be made by the Praescript of the Letter that is by the Praescript of the Law by a Metonymie which Prescript appointed the Praeputium or foreskin to be circumcised Gen. 17.11 Levit. 12.3 So that the sence of this place is this q. d. Which circumcision is in the Soul not in the Body or any part thereof Whose praise is not of Men but of God i. e. Which Circumcision is prais-worthy yet God only can give it its due praise and not Man God only can give this Circumcision its due praise because being it is in the Heart or Soul God only can see whether it be true or no for he only is the searcher of the Reins and Heart Revel 2.23 Heb. 4.13 And therefore he can only see whether it be worthy of praise or not By what the Apostle speaks here in these
made partakers of it which hope doth even now joy and rejoice our hearts 3. And not only so but we glory in tribulations also knowing that tribulation worketh patience 3. And not only so but least that any should say surely God is not at peace with us nor can we rejoice in the hope of the glory of God because we are afflicted and suffer more tribulations than any kind of men in the world besides which may seem not to stand with the peace and friendship of God and not to be incident to the Heirs of eternal glory we glory and rejoyce in tribulations also knowing that tribulation though it works impatience in men of the world yet it works patience in us 4. And patience experience and experience hope 4. And patience worketh Experience in us of those gratious gifts and vertues which God out of his love hath given us by the Holy Ghost and experience of these gratious gifts and vertues worketh hope in us of eternal glory 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us 5. And this hope which is wrought in us by this experience will not fail us and prove a vain hope so as that we shall be ashamed at the last for missing of what we hope for For the sense and feeling of the love of God who will make all them which he thus loveth partakers of Glory and life everlasting is shed abroad in our hearts in a plentifull measure by those gifts of the Holy Ghost which he hath given unto us which gifts are not only signs and tokens of his love to us but pledges also and earnests of eternal Glory 6. For when we were yet without strength in due time Christ died for the ungodly 6. I said that being we are justified by faith the wrath of God is appeased towards us and that God is at peace with us for our Lord Christ Jesus sake And that we rejoyce in hope of the Glory of God ver 1 2. all which I now prove for when we had no strength to do any good but were as yet ungodly and so sinners Christ in due time died for us 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 7. And this sheweth the exceeding love of God towards us in that Christ dyed for us while we yet had no strength to do good but were as yet ungodly and sinners for scarcely for a righteous man will one dy yet perhaps for a man that hath been good to him some will even endure to dy 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us 8. But God commendeth his love towards us in this that while we were yet sinners and ungodly and so enemies to him Christ through his appointment died for us 9. Much more then being now justified by his blood we shall be saved from wrath through him 9. And now if when we were yet sinners Christ died for us much more then shall we being justified from our sins by his blood be saved from the wrath to come through him 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life 10. For if when we were enemies to him as we were when we were sinners we were reconciled by the death of his Son which cost him his deerest blood to reconcile us Much more then being now reconciled shall we be saved from the wrath of God by him when it may be done without the loss of his life 11 And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement 11. And we shall not only be saved from the wrath to come but we shall also be advanced to and stated in everlasting glory by reason of which we do through the faith and hope which we have thereof joy even now in God through our Lord Jesus Christ by whom we have already received the Atonement or Reconciliation and divers gracious effects and fruits thereof that is to say divers gifts of the holy Ghost which are as seals and pledges to us of that everlasting glory which we speak off 12. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned 12. Wherefore being that we are justified by faith and reconciled to God through our Lord Jesus Christ and have through him peace with God and hope of everlasting glory c. Though we have lost much by Adam yet we have gained far more by Christ than we lost by him For as by one man to wit Adam sin entred into the world and death by sin and so death passed upon all men for that all have sinned that is for that all men have been made sinners by that one Man 13. For until the law sin was in the world but sin is not imputed when there is no law 13. But here I must leave my Speech imperfect which I will take up and perfect ver 18. to answer an Objection For because I said that all have sinned some men will say That that cannot be for they which lived between Adam and Moses sinned not For say they between Adam and Moses there was no law given either by word of mouth as there was given to Adam Gen. 7.2 17. Or by writing as was given by Moses Exod. 20. And as you taught Paul Chap. 4. ver 15. Where there is no such law there is no transgression how therefore can they which lived between Adam and Moses be said to be sinners or to have sinned which had no law given them either by word of mouth or by hand writing But to this I answer That being that at that time there was no law publickly given by word of mouth as that was which was given to Adam or given in outward writing as that was which was afterwards given by Moses there was not indeed any Transgression in that time but yet it doth not follow that though there was no Transgression in that time there was no sin for though every Transgression be a sin yet it doth not follow that every sin is a Transgression I say therefore that though there was no Law given by word of mouth or by writing from Adam until the law was given by Moses yet sin was all the while in the world though indeed sin was not imputed to any as a Transgression all that time 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come 14. Yet nevertheless that you may know that sin was in the world from the days of Adam to the time that the law was given death
out of the Psalms is frivolous as though that which was written in the Old Testament concerned us not q. d. Neither think that what I cite here out of the Psalms is frivolous as though that which were written in the Old Testament concerns us not for whatsoever things were written afore time were written for our learning c. The Apostle did more than hint in that discourse which he had in the former Chapter that the Law of Moses was abrogated now lest any should think from thence that the writings of the Old Testament concerned not any Christians and they should object so much to him he prevents this Objection saying For whatsoever things were written afore time were written for our learning c. Whatsoever things were written afore time i. e. Whatsoever things were written to wit in the books of the Old Testament which books were written in former times by the instruction of the Holy Ghost The Apostle speaks here of those things which were written in former times by men inspired by the Holy Ghost which writings are contained in the books of the Old Testament not of any other writings Were written for our learning c. i. e. Were written for us to teach us among many other things patience to bear the infirmities of the weak and comfort which the Scriptures minister to all those which do bear any thing which God would have them to bear with patience That we through patience and comfort of the Scriptures might have hope i. e. That we through the patience which the Scriptures teach and the comfort which the Scrip●●res minister to all those which do bear any thing which God would have them to bear with patience might have hope even hope of eternal life which God promiseth them who with patience and cheerfulness bear those burdens which he would have them bear The patience which the Apostle here speaks of is the patience which is seen in the bearing of the infirmities of the weak with which he mentioneth or joyneth comfort which the Scriptures minister to them that bear the infirmities of the weak willingly to encourage those to whom he writeth to the patience which he speaks of which encouragement is yet augmented by that that he saith that this patience and comfort beget an hope in us of eternal life Of the Scriptures i. e. Which the Scriptures teach and minister This Genitive is Genitivus efficientis Might have hope To wit of life or glory everlasting They that bear that which God would have them to bear patiently and find comfort in their patient bearing have hope of life everlasting both because God hath promised everlasting life to them that bear such things with patience and also because this their patience and the comfort which he ministers to them in their bearing being gifts of the Holy Ghost are as earnests and pledges of life everlasting See what we said Chap. 5. ver 4.5 Note that though the Apostle mentioneth here only patience and comfort as lessons which the Scriptures teach yet these are not all the lessons which the Scriptures teach and which we learn from them For the Scriptures are able to make a man perfect throughly furnished to every good work 2 Tim. 3 17. But the Apostle mentioneth only these because these are enough for his present purpose For his present purpose here is only to perswade the strong Christians to bear the infirmity of the weak ver 1. And to please every man his neighbour though it be against the grain of his own humour and so burdensome to him for his good to edification ver 2. To which he had need of patience to do these things and comfort to hearten and encourage this his patience that he might hold out but if he had patience and comfort he had enough Ver. 5. Now the God of patience and consolation grant you to be like minded one towards another q. d. Now being that patience and comfort are such precious thin● and give us hope of everlasting life the God of patience and comfort give you patience and comfort that ye may by them be like minded one towards another and have your hope of everlasting life confirmed in you Patience and Comfort were attributed in the foregoing verse to the Scriptures as to their cause here they a●e attributed to God But in this there is no repugnancy for they are attributed here to God as their principal their to the Scriptures as their instrumental cause of which God is the Author Whereas the Apostle speaks in the foregoing verse of these three Viz. Patience Comfort and Hope He magnifies the two former to wit Patience and Comfort And adornes them here in this verse by making God the Author of them and the like he doth of Hope ver 13. Grant you to be like minded one towards another i. e. Grant you whether Jews or Gentiles to be like minded one towards another Jews to the Gentiles and Gentiles to the Jews again to wit through Patience and Comfort To be like minded one towards another signifieth to be of the same affection one towards another that is to be at concord and unity among your selves For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whe●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be referred according to Saint Pauls usage of the word not to the understanding but to the affection And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth among your selves See the like Chap. 12.16 2 Cor. 3.11 c. If men were of the same affection one towards another they would have the same affections to others as they have to themselves and would do no otherwise to others than they would to themselves which would make all well among them Patience and Comfort which strengtheneth and encourageth Patience were good means to make the Romans to be of the same affection or to be at concord or unity among themselves For that which hindred the joyning of their affections and unity and concord among themselves was that they could not bear one anothers burdens nor could they please every one his neighbour this was too troublesome and burdensome to them but if they had but patience and comfort joyned with their patience then might they easily bear one anothers burdens and every one please his neighbour for his good to edification upon which an unity and concord of affections would follow In praying that they may be like minded one towards another he prays that the strong might bear the infirmities of the weak yea that every one might please his neighbour for his good to edification which was that which he exhorted to ver 1.2 and somewhat more According to Christ Jesus i. e. According to the will and Gospel of Christ J●sus who requireth this at your hands Or because he proposed the example of Christ ver 3. after the example of Christ Jesus who shewed his kind affection towards us Christ Jesus is put here either for the Will or Gospel or else for the example of
justification before God better than the Gentiles because of this No in no wise for we have before accused and charged and that justly too both Jews and Gentiles I speak of such as are out of Christ that they are all under the guilt of sin and so subject to damnation 10. As it is written There is none righteous no not one 10. For that all are under the guilt of sin and so subject to damnation Jews as well as Gentiles I shall besides what I have already said to this prove even out of the Scriptures of the Old Testament For it is written Psalm 14. vers 1 2 3. There is none righteous no not one 11. There is none that understandeth there is none that seeketh after God 11 There is none that understandeth what the will of the Lord is that he may yield obedience thereunto There is none that seeketh after God that he might be instructed by him and do as he would have him 12. They are all gone out of the way they are together become unprofitable there is none that doeth good no not one 12. They are all gone out of the way of Gods commandments which they should walk in they are altogether become unprofitable and not fit for any holy service There is none that doth good no not one 13. Their throat is an open sepulchre with their tongues they have used deceit the poison of Asps is under their lips 13. And Psal 5.9 Their throat is as an open sepulchre out of which not onely soul and filthy words do proceed as filthy and noisome smels proceed out of an open sepulchre wherein dead carkasses have been buried But also as an open Sepulchre is laid open to receive a dead body that it may consume it and bring it to dust So are their throats opened to utter words whereby they may destroy them whom they speak against With their tongues they have used deceit while they speak fair but think foul and would entrap men and bring them into danger and ruine by their flattering speeches Their words are as hurtful as is the poyson of an Aspe to the body that is tainted therewith So that there is as it were the poyson of Asps under their lips poysoning and invenoming their words that they may even kill them of whom or to whom they speak 14. Whose mouth is full of cursing and bitterness 14. And Psal 10.7 Their mouth is full of cursing and bitterness 15. Their feet are swift to shed blood 15. And Isa 59.7 8. They are ready to run upon all occasions to shed innocent blood 16. Destruction and misery are in their ways 16. Which way soever they go they destroy and work misery as a destroying plague 17. And the way of peace have they not known 17. They are Strangers to the way of peace neither can they live peaceably with other men 18. There is no fear of God before their eyes 18. And Psal 36.1 though the fear of God be the only curbe to keep in and refrain us from evil yet there is no fear of God before their eyes 19. Now we know that what things soever the law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God 19. But thou wilt object O thou Jew against these testimonies of Scripture and say that these testimonies appertain not unto thee they concern only the wicked Gentiles But thou art under the Law O thou Jew in that thou art a disciple of whatsoever is delivered in the Old Testament for by the Law here I mean whatsoever doctrine or writing is contained in the Old Testament and we know that whatsoever the law saith it saith to them who are under the Law and therefore these testimonies concern thee So that every mouth is stopped No man whatsoever can glory in his righteousness before God yea which is yet less no man can excuse himself from unrighteousness So that all the men in the world having nothing to say for themselves are become apparently guilty of condemnation before God the Judge of all 20. Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin 20. Therefore by what I have said from the beginning of this Epistle hitherto it appeareth that no man is justified in the sight of God by the deeds which he hath done of the law and yet let no man say that the law is needless for by the law is the knowledge of sin and by that we may know what we should do though we do it not 21. But now the righteousness of God without the law is manif●sted being witnessed by the law and the prophets 21. But thou wilt say if by the deeds of the law no flesh shall be justified in the sight of God then is the condition of man most miserable for how can any one be saved Now therefore to raise all drooping Spirits the righteousness or justification of God that is the righteousness or justification of which God is the Author and which will justifie them even before God which attain to it a righteousness or justification attainable without the works of the Moral law is manifested by the Gospel and to vindicate it from all novelty or phansy of man as the Author of it it is witnessed by the Law and the Prophets 22. Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference 22. Even the righteousness of God who is the Author and Approver thereof which righteousness cometh by the Faith of Jesus Christ that is by the faith of the Gospel of Jesus Christ unto all and onely to all them that believe the Gospel For in the matter of righteousness or justification there is no differenre in the way or means of attaining to it 23. For all have sinned and come short of the glory of God 23. For all have sinned and come short of the praise of that is of being praised of him for doing their duty or for keeping the law and doing the works thereof as exactly as the law requireth 24. Being justified freely by his grace through the Redemption that is in Jesus Christ 24. So that as many as are justified are justified freely by his grace and favour through that righteousness or justification that Christ Jesus hath merited for us 25. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God 25. Whom God hath given setforth proclaimed by his Ministers to be the Appeasour of his wrath and displeasure and to be enjoyed and made ours as such by the faith which we repose in his death and for this end hath he given him and set him forth to be the Appeasour of his wrath and displeasure that he might
their speech are said to have poyson under or in their lips Of such Saint James saith That their tongue is full of deadly poison James 3.8 The poyson of Asps an Aspe is a little Creature frequent in Africa whose poyson is very venemous Aristotle in his Historiae Animalium lib. 8.29 Saith that the venome of this Serpent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is incureable Is under their Lips He may say under their Lips to signifie that it was not to be seen or perceived And signifie by that again that these were men of flattering tongues but of most bloody hearts or thoughts But others take under their lips barely for In their lips These words are taken out of Psal 140.4 Which Psalm was wrote by David against Doeg and the Ziphites who did malitiously accuse him and speak all evil against him to Saul and by these words the Prophet sheweth how these his enemies dealt with him but being the enemies of David who was a Type of Christ prefigured the enemies of Christ that is such as believed not in Christ The words may be applied to them also in the Mystical Sence Ver. 14. Whose mouth is full of cursing and bitterness This is taken from Psal 10 7. and cited according to the Septuagint whereas according to the Hebrew Text it is thus his mouth is full of cursing and deceit Where it seemeth as it is observed by many That the Septuagint did read Vmireroth amaritudinibus i. e. and bitternesses for Vmirmoth fraudibus i. e. and deceits yet as these latter words are not much unlike no more is the Sence For wicked men are wont to speak all manner of evil against the Godly with all bitterness but yet falsly and therefore deceitfully For it is false which they speak though they would have men believe that it is true so deceiving them See Matthew Chap. 5. ver 11.44 By this also doth David describe the nature of his enemies as he did before but by describing them he describes such also as should be enemies to Christ that is to the Faith He saith here whose mouth is full of cursing and bitterness Whereas the Order of his speech requireth that he should have said their mouth c. But it is not unusuall to confound Subjunctive Articles or Pronouns with Praepositives An example whereof we may have in that great Master of Rhetorick Cicero Philip 1. Eas leges quas ipse vobis inspectantibus recitavit pronunciavit tulit quibus latis gloriabatur iisque legibus Rempublicam contineri putabat de Provinciis de Judiciis eas inquam Caesaris leges nos qui defendimus acta Caesaris evertendas putabimus Where iis and quibus are mixt together Again in the tenth Psalm 7. verse as it is read according to the Septuagint whom St. Paul followeth It is not a Praepositive but a Subjunctive Article and the Apostle useth for the most part when he citeth any Testimony to cite it as it lieth in the Text out of which he takes it and not to regard the Syntax where he useth it Ver. 15. Their feet are swift to shed blood destruction and misery are in their wayes and the way of peace they have not known These Testimonies are taken out of Isaiah Chap. 59. v 7 8. but not according to the strict words yet according to the Sence as they which take view of the place may easily perceive And they are spoken there of the Jewes of that time But those Jews were Types of these Jews which lived in Pauls time for Jews of one time are Types of Jews of another time See notes Chap. 2. ver 24 And therefore well may Saint Paul apply what was said of the Jews of that time to the Jews of his time Adde to this that the Jews of which the Prophet Isaiah speaketh were such as were at that time in Captivity under the Babylonians Now the captivity of the Jews under the Babylonians was a Type of the captivity of Man under sin and the Devil while therefore the Prophet Isaiah describeth the manners of those Jews which were in captivity under the Babylonians in the Literal or Historical sence He describeth with all the manners of the Jews yea and of the Gentiles too which were captive under sin and the Devil in the mystical sence Their feet are swift to shed blood i e. They are bloody minded ready upon all occasions to runne and shed innocent blood Note that the feet are put here by a Synecdoche for the whole man and therefore the feet because we post from place to place with them when we have any thing to do Ver. 16. Destruction and misery are in their ways i. e. Which way soever they go they bring misery and destruction upon men like a common plague Destruction and misery are to be understood here not as suffered by these men but as wrought by them and that without any respect of Persons at all Ver. 17 And the way of peace have they not known i. e. They have not known how to live quietly and friendly with men Or they have not walked in peaceable ways but are strangers to them as if they knew them not Note that ways and paths are often put for the actions of Men by a Metaphor Some observe here that the Hebrew say of him that doth not care for or regard a thing that he doth not so much as know it as Jerem. 4 22. Ver. 18. There is no fear of God before their eyes i e. They do not consider with the eyes of their mind that God is present to see and behold their doings even that God which they ought to stand in fear of as being a severe punisher of all wickedness Men use to be curbed bridled in that they run not headlong into sin by the fear of God the just Judge Where therefore this fear is not men even rush into all manner of wickedness as an Horse into the Battle This Testimony is taken out of Psalm 36 1. And these words David who was a Type of Christ speaks of his Enemies who were Types of the enemies of Christ that is of the unfaithful as will appear by vers 11 12. of that Psalm So that they may be well applied by the Apostle as they are to all unbelievers which are enemies of Christ and his Servants as spoken of them in the Mystical sence Ver. 19. Now we know that whatsoever the Law saith it saith to them which are under the Law The Apostle prevents an Objection here For whereas the Apostle had alledged many Testimonies out of the Old Testament to prove that Jews and Gentiles are both under sin The Jew might object and say But what do these Testimonies which thou hast alledged concern us These Testimonies concern not us Jews neither are they spoken of us but they concern only the Gentiles and are spoken only of them To this the Apostle answereth Now we know that whatsoever the Law that is the writings
of the Old Testament say they say to them which are under the Law and they are Jews Whatsoever is spoken in the Law must be understood as spoken to them which are under the Law And nothing of all the Law that is of all the writings of the Old Testament must be excepted as not spoken of them but only such things as are openly and by name spoken of the Gentiles of which nature if any be yet all the Testimonies here cited are not But as for other Passages where there is not express mention of the Gentiles they must be understood of the Jews whether the Jews be named or no For what is more consonant to Reason than this That whatsoever the Law speaketh indefinitely it should speak to them which are under the Law though not all passages of all that are under the Law but some of some and others of others Yea where a passage in the Old Testament is spoken of the Gentiles plainly and in direct tearms it may concern the Jew and be spoken of him as well as of the Gentil● though not in the first or literal sence yet in the second or mystical And this they know which are skilled in the Scriptures We know i. e. We who are skilled in the Scriptures whether Jews or Gentiles we know or we i. e. We Jews even we know He speaks of this as of a thing confessed even among the Jews and so may it be because it is so consonant to reason as we have said and agreable to the custom of the Scriptures Whatsoever the Law saith The word Law here signifieth All the writings of the Old Testament and that it doth in relation to the Hebrew word Torah which as it signifies the Law so sometimes it signifies not the Law only precisely but any Doctrine in general Or because all other parts of the Old Testament are referred to the Law and depend on that in some wise or other the Law which is but a part but yet a Principal part is put by a Synechdoche for the whole Old Testament To them which are under the Law By the word Law here some understand all the writings of the Old Testament as the word is taken just before But others take the word more strictly here viz. for the Law which was given by Moses And therefore whatsoever the writings of the Old Testament speak they speak to them which are under the Law that is under the Law of Moses because all other the writings of the Old Testament do in some kind or other relate to that and depend upon it either by explaining it or inculcating it or the like As also because the other writings of the Old Testament were given to the same people to whom the Law was given they being also the Oracles of God Which are under the Law They are said to be under the Law in this place which of the two ways soever we take the Law here to whom the Law was given For to whom the Law was given to them it was as a Schoolmaster to teach them and direct them and Schollars are said to be under their School-masters and School-masters over their Schollars By those which are under the Law are meant the Jews for to them and them only was the Law given Rom. 9.4 Psal 146.19 And the Law was our Schoolmaster saith our Apostle Galat. 3.24 That every mouth may be stopped q. d Wherefore no man can glory of his Righteousness nor excuse himself from being unrighteous before God being so convicted of sin as that he is compelled to stand mute before Gods Tribunall as having nothing to say in defence of himself The mouth of man is then said to be stopped when all excuse is taken away from him and all occasion of glorying in his own righteousness before God so that he hath not a word to say for himself Note that the Particle That is not a sign of the cause here but a note of an Illation or inference and what is here inferred is not inferred from what went immediately before but from that which went some distance before to wit from those Testimonies cited in this chapter which shewed that the Jews had sinned as well as the Gentiles yea rather from all which the Apostle had said concerning this matter from the beginning of this Epistle hitherto And all the world may become guilty before God i. e. And all the men of the world whether they be Jews or whether they be Gentiles having nothing to say for themselves are become apparently guilty of condemnation before God the Judge of all The World is taken here by a Synecdoche for the men of the world all which are guilty of condemnation before God till they are justified by faith in Christ Ver. 20. Therefore by the deeds of the Law there shall no flesh be justified in his sight i e. Therefore shall no man be justified in the sight of God by the works of the Law that he hath done or for that that he hath kept the Law as he ought to do The deeds of the Law are to be taken here for the performance of what the law commands or for the deeds of the Law as they are performed by us and not simply for deeds injoyned by the Law q. d No man shall be justified by the deeds of the Law which he hath done c. And therefore no man can be justified by the deeds of the Law which he hath done because no man hath strictly kept what the Law commands and the least breach of the Law makes a man guily of damnati The word Law is taken here for the Moral Law which was given by Moses which was the same with the Law of Nature but written in a fairer character by Moses whereas it was blurd and waxen dim and much defaced by s●n in the hearts of Men. This is as it were an Epiphonema of all the former discourse for this is the scope of all that hath been said from Chap. 1. ver 18. hitherto to wit to shew that righteousness is not to be expected by the Law No flesh That is no Man for flesh is put here by a Synecdoche very common with the Hebrews for Man so it is put Matth. 24. ver 22. In his sight i e. In the Sight of God It may be that some are justified by the deeds of the Law which they have done in the sight or judgement of Man and that he judgeth that they have exactly kept the Law yet no man shall be justified by the deeds of the Law in the sight or judgement of God for Man beholds onely the outward face of things and that at sometimes only but God pierceth deeper and searcheth the heart and the reins and spies out all mens doings be they never so secret and that at all times And in the heart and in secret such things are done which the eye of Man cannot see For by the Law is the knowledge of Sin i. e For by
is judged modestly to his own innocency not to the pardon or favour or indulgence of the Judge when he is asked How he came to be acquitted in Judgement For otherwise to vaunt and glory would savour of Pride and so be it self sin for which he would come into condemnation and so could not be justified which is against the Apostles supposition A man may glory of his innocency before men who hath not perfectly and sincerely kept the Law but kept it onely in outward appearance for when man cannot see to the Heart and to the thoughts and Intentions but only to the outward appearance of Actions he cannot condemn him who in outward appearance hath kept the Law though inwardly he hath broke it in every point but he that can justly glory before God must perfectly and sincerely keep the Law as well in his inward heart and thoughts as in his outward words and deeds And he that hath done so may glory in that sence which we have spoken of For our Apostle faith it here and Chap 3 ver 27. He saith that boasting that is that Glorying for the Greek words in both places are as one being derived from the same fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other is not excluded by works Note that the Apostle doth prove in this verse that Negative answer which we must suppose him to give to the Question made in the former verse that is That Abraham did not obtain justification by works And this he doth by this Syllogisme If Abraham where justified by works then he hath whereof to glory even before God But Abraham hath not whereof to glory before God Therefore Abraham is not justified by Works The Major and Minor Proposition of this Syllogisme the Apostle hath here set down in this verse but not so but that we must understand something of the Major Proposition from the Minor and something of the Minor Proposition from the Major The Conclusion is totally left to be understood If Abraham were justified by works he hath whereof to glory this is the Major Proposition which I spoke of and this is defective in its words and the defect is to be made up from that which we have in this verse of the Minor Proposition namely from that But not before God from which words we make the Major Proposition entire thus If Abraham were justified by works he had whereof to Glory even before God But not before God This is the Minor Proposition or Assumption which we spoke of which is also defective in its words and to be made up from the Major Proposition as the Major was from this This Minor Proposition or Assumption therefore entire is thus viz. But Abraham hath not whereof to glory before God This Minor Proposition or Assumption the Apostle proveth in the verses following Ver. 3. For what saith the Scripture Supple Gen. 15.6 Abraham believed God and it was counted to him for righteousness q. d. Abraham believed God and that that he believed God was that which God counted or reckoned to him for justification Supple Therefore being that that that Abraham believed God was counted to him for justification Abraham had not whereof to glory Abraham believed God We read Gen. 15 5. That God brought Abraham forth abroad and said Look now toward Heaven and tell the Stars if thou art able to number them And he said to him so shall thy seed be Then followeth that which is here quoted by the Apostle viz. He believed in the Lord and he counted it to him for righteousness That therefore for which Abraham was justified of God here was this and this only that Abraham believed God when he promised him that his Seed should be as the Stars of heaven for multitude See more of this v. 18. of this Chapter And it was counted unto him for righteousness i. e. And it was accounted to Abraham to wit by God Gen. 15.6 at such a rate as that God did set down upon his accounts to Abraham that he would repay or requite him for that his belief only with justification The meaning of this whole verse is this That Abraham did believe God and God did so value and respect this that Abraham did believe him as that he was pleased in his Grace and Favour to recompence this faith of Abraham though it were but for this with justification that is to justifie Abraham from all his sins and to deal with him as with a just man which had never transgressed the Law in any point only because he had thus believed him Note if God did justifie Abraham only for this that he did thus believe him Abraham had not whereof to glory before God in matter of justification For he could not claim justification by debt and he which cannot claim justification of debt but hath it of grace and favour he cannot glory of his justification before God The Law requireth exact obedience whether it be the Law of Nature or the written Law of Moses so that he is cursed which continueth not in all things which the Law commandeth and therefore he which hath broken the Law in the least tittle thereof is cursed and being now cursed he cannot be justified but by grace and favour If God therefore accept of our faith for or to justification so that he justifieth us because we believe it is the meer Grace and Favour of God and of such justification we cannot glory as we might do in our Apostles sence if we had so kept the Law as that we had never broke the least Apex of it Note that this Phrase It was counted to him for righteousness is Metaphorical and it is drawn from Merchants or Tradesmen or the like where one accounts with the other for what he hath received of him and in his accounts enters or sets down that for such or such a parcel of Wares or in consideration of such or such a thing done from him he is indebted to him and will willingly repay him such or such a summe of money in lieu thereof or requite him after such or such a way For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other things signifieth Alicujus rationibus inferre that is to bring or enter such or such a thing upon the accounts of such or such a man But let no man mistake here as though because this phrase is drawn from this Metaphor it would thence follow that Abraham's faith was equivalent to his justification and of as great value as that For even in such accounts as we have spoken of men will often when they are well pleased set down more for themselves to pay than the thing which they have received or which was due from them is worth However this is to be remembred that Similitudes run not as they say upon four feet nor do Metaphors agree in every particular with the things from
Justification which God made to Abraham and to his children is become of none effect the condition thereunto required being changed from faith or believing to the exact fulfilling of the Law That the condition required to justification being changed from faith or believing to the exact fulfilling of the Law the promise it self of justification is made of none effect the Apostle shews in the next words Justification if it be by the Law cannot be properly called a Promise Gal. 3.18 yet he calls it so here materialiter as not knowing well how to call it otherwise in this his discourse Ver. 15. Because the Law worketh wrath i e. Because the Law is so far from making them acceptable to God which are of or under the Law that they may be justified by him and so receive the promise of justification which he promised to Abraham and his children as that it stirs up Gods anger against them The Law stirs up Gods anger against them that are under it not onely in that the Law calls for punishment against them which transgress it but also because it is an occasion to them which are under it to sin more and more and more grievously than otherwise they would do For I was a live without the Law once saith the Apostle but when the Commandment came sin revived and I died Rom. 7 9. And again ver 8. Sin taking occasion by the commandment wrought in me all manner of Concupiscence But now that this fell out thus by the Law the fault was not in the Law but in the vitiousness of those which were under it or to whom it was given See those places Rom. 7 For where there is no Law there is no transgression When he saith Where there is no Law there is no transgression he leaves us togather that where there is a Law there is transgression and that frequent transgression too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Transgression signifieth here not every sin which is committed by a Man but such a sin as he commits against a Law plainly given either by word of mouth or by hand-hand-writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Transgression being a sin committed against a Law plainly and distinctly given and that either by word of mouth or by hand writing is Caeteris paribus a more hainous and grievous sin than that which is committed against a Law which is not so given and redounds more to the dishonour of the Law-giver The Apostle by that which he saith here proves that which he said immediately before to wit that the Law worketh wrath For if where the Law is there are transgressions and there be no such sins as transgressions where the Law is not it is evident that the Law is the occasion thereof though not by its own fault yet by the fault of the man to whom it is given And therefore the Law worketh wrath in that it doth not only multiply sins occasionally but elevate those sins to an higher nature and makes them Transgressions as I shewed before Ver 16. Therefore it is of Faith Therefore the promise of Justification which God made to Abraham and to his children is of faith that is is to be attained by faith There is no way of obtaining justification which is the promise which God made to Abraham and to his children but either by the Law or by faith Being therefore that the Apostle hath proved that it cannot be obtained by the Law he may well conclude that it is to be obtained by Faith which is that which he sayes when he sayes Therefore it is of Faith That it might be by grace If it had been by the Law it would not have been of Grace but of debt ver 4. To the end the promise might be sure i. e. To the end that the promise of justification which God made to Abraham and to his children or his seed might be sure Sure The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm He sayes that the Promise which he speaks off may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sure or firm in the regard of the condition required to the obtaining of it for the condition of it being of Faith is such as may be performed and so the promise obtained and sure whereas if it had been of the Law it would not have been so He opposeth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure or firm promise to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the promise made of none effect verse 14. though not in words yet in sence To all the Seed By Seed he meaneth not the bodily seed or the children born of Abrahams body as he did ver 13. But he meaneth the spiritual seed or spiritual children of Abraham that is all such as believe the word of God as Abraham did and imitate his faith I say he means all such whether they be Jews or Gentiles under the Law or without the Law Not to that only which is of the Law i e. Not to that only which are the children of the Law that is which are under the Law or to which the Law is given By this he means the Jews Note that this Phrase which is of the Law is the same for substance with that which we read ver 14. But yet there is this difference that there is meant by such as are of the Law such as being under the Law sought for justification by the Law Here are meant such as though they were under the Law yet sought not for justification by the Law but by Faith in Christ But to that also which is of the faith of Abraham i. e. But to that also which only believeth as Abraham did Supple though they are not of or under the Law or though they never had the Law given them as the Jews had By these he means the Gentiles Who is the Father of us all Who is the Father of us all which believe whether we be of the Law or not of the Law that is whether we be Jews or Gentiles He speaks not of Abraham neither doth he call him the Father of us all in the like sence here as he did ver 1. For there he spoke of him in the vulgar manner as he was the Father of all the Jews according to the flesh and called him the Father of all the Jews whether they did believe or no. Here he speaks of him as he was a Father in a Mysticall sence That is as he was the spiritual father of all which believed whether they were Jews or Gentiles under the Law or without the Law V. 17. As it is written To wit Gen. 17.5 I have made thee a Father of many Nations i. e. I will surely make thee a Father of many Nations A Praeterpersect tense is put here for a Future to shew the certainty of the Event of that of which he speaks of Those words as they lie in Genesis carry a double sence with them to wit a Literal or Historical sence and a Mystical or
Wherefore being that ye are now the servants of righteousness ye ought to be free from sin q. d. Yield your members servants to righteousness and wholly and only to Righteousness not at all to sin For when ye were servants of sin ye were free from Righteousness wherefore being that ye are now the servants of Righteousness ye ought to be free from sin Ye were free from Righteousness i. e. Ye did not the works which Righteousness commandeth but ye shewed or carried yourselves as if ye were free from being commanded by her or from being subject to her by slighting and not regarding what she would have done Or thus ye were free from Righteousness that is ye did not the works of Righteousness where to be free from Righteousness is put per Metonymiam causae for not to do the works of Righteousness For a man that is free will not ordinarily do the work of him from whom he is free Were free He alludes here to Civil freedom as he did before by a Metaphor From Righteousness He takes Righteousness here and speaks of it as he did ver 18. When he saith ye were free from Righteousness it is not to be understood that they were free de jure but only de facto for they were bound to do righteousness at all times though then when the Apostle saith here that they were free from Righteousness they had cast off her yoak and would not obey her but carried themselves to her as if they owned her no subjection Note here that the Apostle shews in this his discourse by their obedience past and present or by that they have obeyed and do obey righteousness that they are servants of righteousness And by that that they are the Servants of righteousness he shews again that they ought to obey righteousness for the future For these two do one infer the other Ver. 21. What fruit had ye then in those things whereof ye are now ashamed q d. But what benefit had ye or were ye like to have in those sins which ye are now ashamed even to think of The Apostle useth arguments here to perswade them never to return at all to the service of sin again but to continue wholly in the service of righteousness What fruit i. e. What benefit A Metaphor from Trees or the like What fruit had ye i. e. What fruit had ye or were ye like to have Syllepsis In those things whereof ye are now ashamed It is not likely that the Romans before their conversion and regeneration were better than the Corinthians of whom Saint Paul saith 1 Cor 3.6 9. that they or some of them were Fornicators Idolaters Adulterers Effoeminate Abusers of themselves with mankind Thieves Covetous Drunkards Revilers Extortioners which sins especially those of uncleanness which he seems especially to aim at here would make a regenerate man to blush at the very mention or thought of them This is the fruit of these and the like sins viz. Shame here and Eternal death hereafter if they be not broke off and washt away in the blood of Christ The end of those things is death viz. Death Eternal And therefore they were not like to bring any pleasant fruit in the end Being made free from sin See verse 18. And become the Servants of God He calls them the Servants of God here whom he called the Servants of Righteousness ver 18. Ver. 22. Ye have your fruit unto Holiness q. d. Ye have your fruit or your reward to wit Holiness Vnto Holiness The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where note that this Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto seemeth to be put here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grammarians speak and to signifie as much as to wit q. d. Ye have your fruit to wit Holiness So doth the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to be taken Rom. 4.8 in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I render thus Who against hope believed in hope to wit that he should be the Father of many Nations Holiness By Holiness is not here meant meer holiness for they were holy before but further holiness or increase of holiness He opposeth holiness here to shame caused by their unclean and evill doings and so he may well do if we take holiness with its effect which effect is contrary to shame for it emboldeneth a man with an holy boldness Ver. 23. The wages of Sin is death i e. The wages which Sin payeth to her Servants is death He speaks of sin as of a Person yea as a Queen or Lady by a Prosopopoeia This of paying wages is a Metaphor taken from Souldiers pay For that which is here rendred Wages is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Military word These words For the wages of sin is death relate to those of the 21. verse viz. The end of these things is death The gift of God i. e. The gift which God gives to his Servants and such as obey him Note here that what sin giveth to her Servants is Wages for she gives that which they deserve to wit Death But that which God gives his Servants is a free Gift such as they deserve not to wit Eternal Life which is above all their deserts And therefore he saith not The wages of God is Eternal Life but The gift of God is Eternal Life These words relate to those of the 22. verse The end Everlasting Life As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred here Wages is observed to be a Military word so would some have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred a Gift to be a Military word too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth such Wages as Kings were wont to give to their Souldiers for their daily pay And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they was a Donative which Kings were wont to give to such Souldiers as they pleased above their due pay as some piece of Money or some Crown or some Badge or Ensign of honour or other And to this which Kings were wont to do to their Souldiers doth the Apostle say they here allude CHAP. VII 1. KNow ye not Brethren for I speak to them that know the law how that the law hath dominion over a man as long as he liveth 1. I said Chap 5.14 that ye are not under the law but under grace or under the Gospel Now for your better understanding O my Brethren the Jewes of what I said there I will amplifie and enlarge here a little and illustrate what I said by the Metaphor of an husband and a wife resembling the Law to an husband and you which were under the Law to a wife Know ye not therefore Brethren for I speak to you Jews which know and are acquainted with the writings of the Old Testament how that the Law which was given by Moses hath dominion over the man which is under it so that he cannot free himself from the obligation thereof so long as it liveth that is so