are not only circumcised but also c. Of the Circumcision To be of the circumcision is as much to say as to be children of the circumcision and to be Children of the circumcision is as much to say as to be circumcised by an Hebrew kind of phrase or speech which we meet with often in Saint Pauls Epistles But also in the steps of that faith of our Father Abraham which he had being yet uncircumcised i e. But also imitate our Father Abraham and follow his example in so believing as he believed while he was yet uncircumcised This Phrase To walk in the steps is Metaphorical taken from one which following another close steppeth in the steps of him which went before and it signifieth to imitate Note that those words that righteousness might be imputed to them also which are expressed in the latter end of the eleventh verse are to be repeated or understood here in the latter end of this verse also The Apostle because there were such of the circumcision that is such of the circumcised Jews as were circumcised and did not believe And others which were both circumcised and did believe also doth shew here to which of these two Abraham was to be accounted a Father He was to be accounted a Father not to those which were only circumcised but to those which were circumcised and did believe too Ver. 13. For the promise that he should be the heir of the world was not to Abraham or to his Seed through the Law but through the righteousness of faith i. e. For the promise which was made to Abraham or to his Seed to wit That he should be Lord or Owner of the Land of Canaan was not made to Abraham or to his Seed through the Law which was given by Moses or for that that he or they kept the Law of Moses fully and exactly as the Law requireth but through faith that is for that that he or they believed God This is another Argument by which the Apostle proveth that Abraham was not justified by works And it hath its immediate relation to the second verse that which cometh in between coming in by the current of his speech and that which he gathers out of it For whereas he saith in the second verse that if Abraham were justified by works he had whereof to glory c. A Jew might say but how could he otherwise be justified than by works when as the promise that he and his Seed should be heirs of the world which was a Type of their justification was through the Law of Moses To this the Apostle here answers by denying that the promise was to Abraham and his Seed through the Law and by affirming that it was through the righteousness of faith For the promise that he should be heir of the world saith he was not to Abraham or his Seed through the Law c. That he should be the heir By He is meant Abraham and by an Heir is meant the Lord here that is the Owner or Possessor of a thing For both the Hebrews and also the ancient Latins called Lords Haeredes Heirs And according to this a Possession is called an Inheritance Psalm 2. v. 8. Where it is said Ask of me and I will give thee the Heathen for thine Inheritance that is for thy Possession Of the world By the World is meant here the Land of Canaan which was but a part yea a little part though once a fruitful part and containing in it many petty Kingdoms of this Transitory World by a Synechdoche Was not to Abraham or his Seed That is was not made to Abraham or to his Children to wit Isaac and Jocob c. The promise of the Land of Canaan was made to Abraham and his Children Isaac and Jacob. And not for their own righteousness but for the promise made to Abraham Isaac and Jacob their forefathers did the Israelites afterwards possess that Land Deut. 9.5 Through the Law i e. Through the works of the Law or because they had kept the Law which was given by Moses strictly and exactly as it ought to be kept Nor Abraham nor Isaac nor Jacob could be said to keep the Law which was given by Moses for it was not given till a long time after their death and that the promise of the Land of Canaan was made to them before the giving of the Law it was a Type that justification which was typified by the Land of Canaan should not be by the Law or to them which were under the Law as such The Land of Canaan was a Type of all Spiritual and Heavenly Happiness and therefore a Type not of justification only but of glorification also but it is here put only as a Type of justification by a kind of Synechdoche But through the righteousness of faith That is but through faith which justifieth a man The Righteousness of Faith is put here Per Metonymiam effectus for Faith it self which conferreth or procureth Righteousness or Justification Note â—hat that which the Apostle hath said in this verse is the literal or Historical sence of what he saith out of which he leavs us to gather the Spiritual or Mystical sence which is this Now as the Promise that he should be heir of the Land of Canaan was not made to Abraham or to his carnal seed through the Law but through the righteousnesse of faith So the Spiritual or Mystical promise of Justification was not made to Abraham or his Spiritual seed through the Law or with respect to that no not when the Law should come but through faith and with respect only to that which should not fail to justify those that believed Ver. 14. For if they which are of the Law be heirs i. e. For if they shall be the Heirs to wit of justification which was typified by the Land of Canaan and shall inherit that who are the Children of the Law and under that and that by vertue of the Law c. These Words have their dependance upon the verse going next before but not as it is taken in the Literal sence but in the Mystical sence which we gave of it For the Apostle leaving the literal sence of what he said there comes here to the Mystical sence Faith is made void The way of obtaining Justification by Faith which was the way by which Abraham was justified and by which God promised to justifie his children is made void And therefore is it made void because God hath appointed but one way for justification for there is no difference of wayes as to that Chap 3. ver 22 And Faith and the Law are so different as that they cannot stand together for faith supposeth sin in him that is to be justified but the Law excludes all sin So that he that is justified by the Law is supposed never to have sinned Read Chapter 10. from ver 5 to ver 12. And the promise made of none effect i e. And the promise of
are left to be made up Who against hope i. e. Against all hope which he could conceive by the course of nature of having a child By the course of Nature there was no ground of hope either in Abraham that he should be a Father being that he was now old his seed cold and without spirits Or in Sarah that she should be a Mother having been all her time barren and being now stricken in years and it having long before this ceased to be with her after the manner of women as the Scripture speaketh Gen. 18.11 Believed in hope i. e. Believed God promising him children which should multiply as the Stars of Heaven for number and did so believe as that he hoped through the power of God that he should become the Father of so numerous an Off-spring The hope here spoken of was founded upon the Omnipotent power of God and his Veracity or Truth apprehended by Faith That he might become the Father of many Nations i. e. To wit That he should be the Father of many Nations This word That is to be taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as specifying the Object or Thing which Abraham believed According to that which is spoken To wit Genes 15.5 So shall thy seed be i. e. Thy seed shall be as the Stars of heaven which cannot be numbred These words contain the promise of God which Abraham believed and they are taken out of Genes 15.5 where it is written that the Lord brought Abraham forth abroad and said Look now towards heaven and tell the Stars if thou be able to number them And he said unto him so shall thy seed be V. 19. And being not weak in faith The Apostle commendeth here the faith of Abraham and he doth it after the manner of the Hebrews by denying the contrary of that which he would strongly affirm which kind of figure the Grammarians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is said to be weak in faith which doubteth of any thing See Chap. 14.1 And compare it with 1 Cor. 8. v 7 12. He considered not his own body now dead i. e. He considered not that feebleness or disability of his own body so as by reason of that to doubt or despair of the promise of God These words are thus to be understood and with this or the like limitation for otherwise Abraham did consider both his own body now dead and the deadness of Sarah's womb Genes 17.17 Now dead i. e. Now old and feeble and unfit for generation and as it were dead in respect of that See notes ver 17. The deadness of Sarah's womb i. e. The barrenness of Sarah's womb and the indisposition thereof to Conception V. 20. He staggered not at the promise of God i. e. He doubted not of the Promise of God He which doubteth is like a staggering man for as a staggering man reeleth now to one hand and now to another So doth the man that doubteth lean sometimes to one thing and sometimes declins from it again There were two things considerable here in this case of Abraham the Power and Veracity of God on the one side and the deadness of his own Body and of Sarah's Womb on the other Though Abraham might believe the promise of God when he considered the Power and Truth of God yet if he had not been exceeding strong in faith he might have declined and leaned to unbelief when he considered that he himself and Sarah his Wife were both dead that is both unfit he to beget and she to conceive Children by the course of Nature Giving glory to God i. e. Believing God and relying upon his promise He is said to give glory to God which doth or saith or thinketh any thing which is honourable to God or which is sutable to his Majesty and Attributes Therefore because it is honourable to God to say or think that God is true and able to bring to pass whatsoever he will and in consideration and faith thereof to rely upon his promises Abraham is said here to give glory to God when he believed God and relyed upon his word So when Joshua would have Achan to confess his sin he said My Son give I pray thee glory to the Lord God of Israel Josh 7.19 And this he said because by this confession Achan would declare that God saw secret things and that he was not deceived in that he saw Achans sin and singled him out among all the men of Israel as guilty of that sin which was a thing honourable to God V. 21. He was able also to perform Promises are taken for as good as Performances where there is no doubt either of the will or of the power of him which promiseth Now that God had a will to perform what he promiseth is easy to believe But not so easy to believe that he hath a power to perform what he promiseth for many wise men of the world took God to be nothing else but Nature and therefore believed nothing which was promised above Nature But Abraham believed that which was abo ve Nature here and therefore it is said to his praise here that he was fully perswaded that what God promised he was able also to perform Ver. 22. And therefore it was imputed to him for righteousness And because Abraham was thus perswaded and did firmly believe that God was able to make him the Father of a Seed as many as the Stars of Heaven for number therefore was this his faith or this that he was thus perswaded and that he did thus believe imputed or counted to him for righteousness This Illative Therefore doth not signifie that the faith which was here imputed or counted rather to Abraham for righteousness did merit the righteousness for which it was imputed or counted to him but only sheweth the soundness and sincerity of his faith or that that God saw it to be true sound and sincere Imputed to him for righteousness The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred Was counted or set upon accounts to him for righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to Enter any thing upon the accounts of a man And it is a word as I have said before borrowed from Merchants which upon their Book of accounts with a man enter the Wares which they have had of him and the price or goods which they are to give in exchange for them Here faith is as it were the Ware Righteousness the Price or Goods to be given for it The Object of this faith which is here said to be imputed or counted rather to Abraham for Righteousness is this as plainly appears by the Context that God promised Abraham to make him a Father of many Nations and to give him a Seed as the Stars of heaven for multitude and that out of his own Body by carnal Propagation The belief of that I say is that which is counted here to Abraham for Righteousness Where note that though never
both those places it is taken for Justification It is also used Rom. 2.26 Where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Romans 8.4 where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both which places our Interpreters render it The righteousness of the Law Now we may have various notions concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those places according to the various acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law If we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law there for the Moral Law in particular then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must understand the precepts or commands of that Law which he may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and collectivè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie that they are holy and just and good as he speaks Rom. 7.12 But if we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there for the whole Law which was given by Moses and as it contains the Moral Ceremonial and Judicial Law together Then must we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitivè as Grammarians speak that is to signifie one part of that Law to wit the moral part that is the Moral Law onely And it is observed that the Seventy Interpreters whom Saint Paul followeth use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most part for those precepts or commands which are of things good in their own Nature and therefore not alterable at any time and such as are imprinted in the heart of man as the Moral Law was whereas they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those Laws or Precepts which are of positive constitution and therefore alterable as the Ceremonial and Judicial Law were ELECTION Election Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which Saint Paul useth in the ninth Chapter of his Epistle to the Romans verse 11. and I take it there for Justification And the sense of those words Viz. That the purpose of God according to Election might stand c. for I conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated rather concerning Election then according to Election I take to be this Viz. That the purpose of God concerning Justification might stand c. For I take this Election to be an Act of God performed or done in time upon men in Real Being And that this Election is immediate to justification and that this Election to justification is made by Gods free and gracious putting the man Elected into the estate of justification that is by Actual justifying him It is true that there is an Election or decree of Election which God made before the foundation of the World or from eternity For he hath chosen us in him before the foundation of the world c. saith our Apostle Eph. cap. 1. ver 4. But yet there is an Election which God doth make in time yet in order to or in execution of some eternal purpose or decree of his or other For God doth nothing in time but what he purposed to do from eternity For thus we read Isaiah 14.1 The Lord will have mercy on Jacob and will yet choose Israel And Zechar. 1.17 Thus saith the Lord of Hosts My Cities through prosperity shall yet be spread abroad and the Lord shall yet comfort Sion and shall yet choose Hierusalem And Zechar. 2.12 The Lord shall inherit Judah his portion and choose Jerusalem again All which words being in the Future tense shew that there is an Election which God makes of things or persons in time But to come neerer to our present purpose There is an Eelection of God which followeth calling For Many are called but few are chosen saith our Saviour Matth. 22.14 And ye see your calling Brethren that is ye see the event of your calling how that not many wisemen after the flesh not many mighty not many noble are called But God hath chosen the weak things of the world to confound the things which are mighty and base things of the world and things which are despised hath he chosen yea and things which are not to bring to nought the things which are 1 Cor. 1. Verses 26 27 c. Now as the Election in those places is an Election of God in time so do I conceive the Election to be of which we speak of to wit that Rom. 9.11 And this Election I take to be not immediately to eternal glory or glorification but to justification For Election is a word which signifies only the act of electing But the Author of the Election and the things or person elected and that to which they are elected are to be gathered from the circumstances of the place And from the circumstances of the place I gather that this Election is immediately not to glory or glorification but to justification For justification hath been in a manner the onely Subject of the doctrinal part of the Apostles discourse hitherto And of justification doth he speak in this Chapter and he concludes therewith and therewith doth he begin and prosecute the Chapter following And that the Election which the Apostle here speaks of viz. Rom. 9.11 is immediately to the same thing to which that Election is which he spoke of in the eleventh Chapter of this Epistle and the fifth verse I think no man doth so much as doubt But that that Election cannot be understood of an Election immediately to eternal glory but of an Election immediately to justification may be easily and apparently gathered from that place and the context thereof for the Apostle calling that Election an Election of grace adds this verse 6. And if by grace then it is no more of works otherwise grace is no more grace But if it be of works then it is no more Grace otherwise work is no more work Where he shews that that thing to which that Election is immediately is so due to works as that there is no grace or favour at all requisite to his obteining of it who hath works that is who hath so fulfilled the Law as that he never brake it in the least particle or jot thereof at any time For to him that worketh is the reward not reckoned of Grace but of Debt Rom. 4.4 And if it be of works then it is no more of Grace otherwise work were not work Saith our Apostle thence Rom. 11.6 But now a man may say cannot eternal glory be due as a reward to works That is cannot it be due to a man if he hath kept the Law so exactly as the Law requireth and so as that he never broke the Law at any time in the least particle of it as suppose Adam would have done if he had continued in his innocency I answer No For though we should suppose a man to have kept the Law so exactly as the Law requires and never to have broke it in the least tittle thereof yet would not eternal Glory be due to him for it of debt For
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
any man of years was justified without saith Nor ever any man was justified without the merits of Christ And that whosoever is justified now under the Gospel by faith must have an Explicit and particular faith of Jesus Christ yet before the Gospel a General faith was sufficient to justification For as the Gospel was but rudely drawn to them which lived before Christ So was the faith required of them but rude as I may say and general and such as if they did believe the general promises of God made to them and relie upon them and live or resolve to live as those that did expect the performance of those promises their faith should for Christs sake which was to come be counted to them for Righteousness Ver. 23. Now it was not written for his sake alone that it was counted to him c. Now this that the faith or belief of Abraham was imputed or counted rather to him for Righteousness was written indeed for Abraham's sake Gen. 15.6 But it was not written for Abraham's sake alone that it was imputed or counted to him for Righteousness but for our sakes also c. That which is written Gen. 15.6 That Abraham believed in the Lord and he counted it to him for Righteousness was written for Abraham's sake that Abraham might be praised and had in repute amongst men for this his faith and accounted by them worthy to be the Father of many Nations But yet it was not written for his sake alone or for this end only that he might be praised and had in repute among men and accounted by them worthy to be the Father of many Nations But it was written for our sakes also to assure us that if we believe the Gospel as firmly as Abraham believed what God promised him we shall be justified by our faith as Abraham was by his Ver. 24. But for us also i. e. But for our sakes also To whom it shall be imputed i. e. To whom that that we believe shall be imputed or counted for Righteousness If we believe on him i. e. If we rely on him and trust on him for the performance of his promises made to us Whom he means by Him he sheweth in the next words If we truly believe the promises of God we cannot but trust in God and rely on him for performance of those his promises Wherefore as I have observed before by reason of the near connexion of these two one with the other To rely on God and trust in him or believe in him is often put Per Metonymiam Consequentis for to believe him and his promises Him that raised up Jesus our Lord from the dead By this Periphrasis he meaneth God for God is said to have raised up Jesus having loosed the pains of death Acts 2.24 He describeth God here by this That he raised up Jesus our Lord from the dead because it containeth a notable Argument to induce us to believe in God as Saint Peter teacheth 1 Pet. 1.21 And because this that he raised up Christ from the dead is as it were a Compendium of our faith For he that believeth this believeth that Jesus is the Christ and that he is the Saviour of the world who dyed and rose again for our Salvation and that he shall be our Judge at the last day Acts 17.31 c. Again he describeth God by this That he raised up Jesus our Lord from the dead in this place because he would allude to that which Abraham believed here who though he saw both his own Body now dead and the deadness of Sarah's Womb v. 19. yet he believed that God could raise them both from that death or deadness Ver. 25. Who was delivered To wit to death Jesus Christ was delivered to death by God the Father Rom. 8.32 The Apostle had rather say who was delivered to wit to death than who dyed because the Expiation of our sins did depend upon the good pleasure of God who would this way be appeased for the sins of Man For our offences i. e. For the Expiation and taking away of our sins Metonymia Objecti And rose again To wit from the dead For our Justification i. e. For the Remission of our sins This is as if he should have said who both dyed through the appointment of God and rose again for our justification or for the remission of our sins The Apostle therefore expresseth one and the same thing here by two several phrases the like to which he did Chap. 3. verse 30. Christ dyed that he might as a Surety for us pay the debt which was due from us for our sins to wit death and so deliver us from those our sins hence Christ is said to redeem us from the Curse of the Law being made a Curse for us Gal. 3.13 But yet the death of Christ and his undergoing the Curse of the Law for us would have availed us nothing if that Christ had alwayes lyen under death and alwayes lyen under the Curse of the Law as being overcome and conquered and kept Captive thereby For to be detained alwayes a Prisoner in that Prison from whence there is no coming forth before the payment of the uttermost farthing Mat. 5.26 is to be always under execution and to evacuate and null the Plea of the full payment of our debt for which our Surety stood engaged for us Therefore it was necessary that Christ that he might redeem us fully and pay our full debt should not only dye for us but also rise again and upon this ground doth our Apostle rightly conclude that if Christ be not raised our faith is vain we are yet in our sins 1 Cor. 15.17 And hence it is that he saith Rom 8.34 It is Christ that dyed yea rather that is risen again And not only for this reason may Christ be said to rise again for our justification but also for that That he when he arose from the dead he arose that he might ascend into Heaven there to appear in the presence of God for us Heb. 9.24 Where he is at the right hand of God and maketh intercession for us Rom. 8.38 CHAP. V. 1. THerefore being justified by saith we have peace with God through our Lord Jesus Christ 1. I have shewed you hitherto that we are not justified by works but by faith And now that I have shewed you that we are justified by faith let me shew you how many and great benefits do accrue to us by this justification Therefore being justified by faith the wrath of God is appeased towards us and God is at peace with us for our Lord Jesus Christs sake 2. By whom also we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God 2. By whom also we have access by faith into this grace and favour of Justification wherein we stand And we have hope of the glory of God to wit that we shall one day enjoy it and be
the Sea wherein they were wont to drown those which were accounted Malefactours and were persons condemned to die Others by height understand heaven by depth hell And by those again such as were in heaven and in hell q. d. Nor can heaven nor hell that is nor can any in heaven or in hell if they should set themselves against us be able to separate us c. Nor any other Creature i. e. Nor any other thing whatsoever From the Love of God i. e. From the love which God sheweth us Which is in Christ Jesus i. e. Which love he sheweth to or towards us for Christ Jesus our Lords sake The Preposition In is taken here after the Hebrew manner for For the sake of For the Hebrews take this Preposition In for almost any Preposition whatsoever CHAP. IX 1. I Say the truth in Christ I lie not my conscience also bearing me witness in the holy Ghost 1. I have hitherto plainly and undeniably shewed that Justification is not by works but by faith And I have declared the rich blessings and mercies which God bestoweth on them which are Justified by faith wherefore I say the truth in the sight of Christ my conscience also bearing me witness before the holy Ghost who knows my heart and will require it of me If I say false 2. That I have great heaviness and continual sorrow in my heart 2. That I have great heaviness and continual sorrow in my heart 3. For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh 3. For my brethren the Jews who are my kinsmen according to the flesh for I could wish if yet I might lawfully wish it that I were accursed and everlastingly separated from Christ for them 4 Who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the Law and the service of God and the promises 4. Who are so great priviledges and prerogatives have they above all people the children of Israel which was the friend of God by true lineal descent of blood and to whom pertaineth the Adoption by which they are made Sons of God And the glory which appertaineth to them which are Gods people and the Morall Law which was given by Moses in Tables of Stone And the Judicial Law which was given them for the maintainance of Civil Society among themselves and the Ceremonial Law which taught them the manner of Gods service and worship and all the promises contained in the books of the Old Testament 5. Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen 5. Whose are the Fathers those Ancient Patriarchs Abraham Isaac and Jacob and of whom Christ was born as he was Man even Christ who is Lord over all and God as well as Man yea God blessed for evemore Amen 6. Not as though the word of God hath taken none effect For they are not all Israel which are of Israel 6. But here before I can finish my sentence and speak out my mind which I will do Chap. 10. ver 1 2 3. I must prevent an Objection which here ariseth For whereas my Brethren the Jews know that I exclude them all from Justification which seek not after it by faith They will be ready to tell me that whereas I said that the promises appertain to them I make the promises of God of none effect except I grant them to be justified for among the promises of God there is a promise made to the Israelites which they say they are that he will cleanse them from all their iniquity and pardon all their sins Jer. 31. ver 31 34. Jer. 33.4 Micah 7.18 But for an answer to this though I say that the promises appertain to them and do acknowledge such a promise as they make mention of yet let no man think that I have so spoken as that it may be gathered from my words that the promise of God is of none effect because I will not grant them to be justified for though that promâ—se of God be made to all Israel and so to them upon condition yet if we speak of that promise absolutely All they which are descended from Israel by lineal succession of blood are not that Israel or those sons of Israel to whom that promise of Righteousness or Justification doth absolutely belong 7. Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called 7. For neither are they which are of Abraham upon that meer account that they are descended from Abraham by carnal Generation to be accounted that seed and those children of Abraham to whom the Spiritual promise of justification doth absolutely belong For the seed or children of Abraham to whom the promise of the Land of Canaan did appertain were not that seed or those children of Abraham which were in the loins of Ishmael which yet came our of the loins of Abraham but that seed or those chidren of Abraham which were in the loines of Isaac according to that which was said to Abraham by the Angel Gen. 21.12 But in Isaac shall thy seed be to wit that seed of thine which shall inherit the Land of Canaan which I have promised to thee and to thy children 8. That is they which are the children of the flesh these are noâ— the children of God but the children of the promise are counted for the seed 8. That is according to the Mystical meaning of the words for not the literal but the Mystical sence is that which makes for my purpose and that for which I alledge these words they which are the children of Abraham according to the flesh which children were typified in Ishmael these are not the children of Abraham to which God promised that spiritual gift of justification which was typified by the Land of Canaan But those spiritual children which God promised to Abraham in a Mystical sence Genes 17.5 When he said I have made thee a Faâ—her of many Nations that is the faithful or they which are of faith whether they be Jews or whether they be Gentiles by birth and which were typified by Isaac they and they only are to be accounted that seed of Abraham to which the promise of justification doth absolutely belong 9 For this is the word of promise At this time will I come and Sara shall have a son 9. I say which were typified by Isaac for Iâ—aac was a son of promise that is Isaac was born to Abraham by vertue of Gods promise whereby he said by his Angel to him at this time the next year will I come unto thee And then Sara thy wife shall have a son whom thou shalt call Isaac Gen. 18.10 And because Isaac was a son of promise or because he was born of Abraham's body by vertue of Gods promise made to Abraham his Father He was a type of that spiritual seed to
of Isaac and so descended from him that is but they which are the Sons or the seed of Abraham by Isaac his Son they and only they are and shall be called and esteemed as the seed or children of Abraham to whom the promises of the Land of Canaan belongeth The Apostle proveth here that which he said immediately before viz. That because they are the seed of Abraham they are not all Children And his proof is to this effect viz. Because neither Ishmael though he came out of the loins of Abraham nor his Posterity though they had truely the same descent had to do with the promise of the Land of Canaan which the Lord promised to Abraham and his seed And therefore they were not Abrahams seed or Children in respect of that but in respect of that Isaac only and his Posterity were children of Abraham and so called Note here that the Land of Canaan which was a Land flowing with milk and honey and into which Joshua the Son of Nun a type of our Jesus brought the Israelites was a type of all those Graces and spiritual blessings which we receive by Christ Jesus This Land of Canaan did God promise to give to Abraham and to his seed Gen. 12.7 and Gen. 13.15 And yet not to him and to all or any of his seed but only to him and his Son Isaac and to those which should come of him for when Sarah cried out to Abraham concerning Hagar and her Son Ishmael which she had by Abraham Cast out the Bond woman and her Son for the son of the Bond woman shall not be heir with my son even with Isaac And the thing was very grievous in Abrahams sight because of his son Ishmael God said unto Abraham Let it not be grievous in thy sight because of the Lad Ishmael and because of thy Bond-woman Hagar but in all that Sarah hath said unto thee hearken unto her voice For in Isaac shall thy seed to wit that seed which shall inherit the Land of Canaan which I promised thee be called Gen. 21. ver 10 11 12. And therefore Abraham at his death gave all that he had to Isaac but unto the sons of the Concubines which he had He gave gifts and sent them away from Isaac his son while he yet lived Eastward into the East Country Gen. 25. ver 5 6. Now as the promise of the Land of Canaan which God made to Abraham and his seed appertained not to all the sons of Abraham though they were his sons or children by carnal generation and came out of his Loins but only to Isaac So do the promises of the spiritual blessings As of justification and remission of sins c. which were typified by the Land of Canaan which were made to Abraham and his seed appertain not to those which were typified by Ishmael but only to those which were typified by his son Isaac and who those were the Apostle opens in the next verse following The land of Canaan was as I said A type of all the Spiritual blessings which we receive by Christ Jesus as justification and glorification c. But here by a kind of Synechdoche it is to be taken particularly as a type of justification But in Isaac shall thy seed be called q. d. For it is written that not that seed of Abraham which was in the loins of Ishmael But only that seed of his which is or shall be in the loins of Isaac shall be indeed and accounted as the seed of Abraham to wit that seed of his which shall be heir of the promised Land of Canaan This is the sence of this place which to make up we have borrowed somewhat from the History as it is recorded Gen. 21. ver 10 11. Note here that the Syntax requireth that the Apostle should have said thus Neither because they are the seed of Abraham are they all Children but only in Isaac shall his seed be called But the Apostle saith not in Isaac shall his seed be called but in Isaac shall thy seed be called using not the third but the second person not his but thy Where it is to be observed that the Apostle useth the words here as they lie in the story Gen. 21.12 where because God speaketh to Abraham He saith In Isaac shall thy seed be called And because they lie so in the story therefore doth the Apostle rehearse them so here for so is his manner for the most part when he quoteth any testimony out of the Old Testament to quote the words as they are found there without any alteration of the Person or Syntax leaving the Person and the Syntax to be understood or ordered to his Readers The like we have Rom. 3.4 c. And by reason of this must we also understand these words in a Preterperfect tense though they were spoken in the story in the future In Isaac shall thy seed be called That is the seed which is or shall be in Isaac thy son and in his loins and that only shall be called or That only shall be thy seed that is That seed of thine to which I promised the Land of Canaan and which shall inherit it Note here by the way that from this limitation of Abrahams seed to Isaac the Jews do reckon none for Abrahams children but the Israelites As in their Canons they say that who so voweth concerning Abrahams seed he is free from Ishmaels and Esaus sons and is not bound but touching Israels Maimon Treat of Vows Chap. 9. Sect. 1. In the Hebrew manner of speech To be called signifies truly to be and with the limitation aforesaid None of the seed of Abraham but only they which descended from Isaac were to be the children of Abraham that is to say Those children of Abraham to whom the Land of Canaan was promised and of which they should be heirs But you will say what is this to the purpose that God said to Abraham That in Isaac only shall thy seed be called that is that that seed only which shall come from Isaac is that seed to which I have promised the Land of Canaan Answ It is little to the purpose if we look only upon the Literal or Historical sence of the words but it is altogether tâ— the purpose if we look upon the Mystical sence Therefore the Apostle expounds the Mystical meaning of them in the next verse Ver. 8. That is they which are the children of the Flesh these are not the children of God But the children of the promise are counted for the seed q. d. That is by interpretation of the Type or That is that I may interpret that which I spoke of Isaac and the seed which was in him according to the mystical or spiritual meaning thereof They which are the children of Abraham only according to that that they descended from Abraham by natural Generation and so were flesh of his flesh these are not those children of Abraham to whom God made the Promise of
31. But is an objection or question which might arise from that which was said ver 31. which question the Apostle here moves and answereth that he might yet more artificially usher in what he hath to say in the beginning of the Tenth Chapter Because they sought it not by faith i. e. Because they sought it not by the faith of Christ or by faith in Christ which is the only way to obtain Justificatiâ—n But as it were by the works of the Law i. e. But because they sought it by the works of the Law thinking thereby to obtain it without the faith of or in Christ As it were by the works of the Law These words as it were do sometimes signifie the truth and reality of a thing as John 7.9 sometimes an appearance of a thing only And I conceive that they are put here to signifie an appearance only though the Jews might think that when they sougâ—t righteousness by the Law as they did they sought it truly and as they ought to seek it They that truly seek Justification or Righteousness for these two words signifie both one and the same thing by the works of the Law they must so keep the Law as that they never break it at any time no not in the least tittle thereof for if they break it in the least tittle thereof they are cursed by the Law Galath 3.10 And therefore such can never be justified by the works of the Law Now the Jews had sinned every one of them And now having once sinned they could not really and truly and according to knowledge seek for Justification by the works of the Law But being that though they had sinned yet nevertheless they sought for Justification by the works of the Law the Apostle may say not that they sought it by the works of the Law But that they sought it as it were by the works of the Law For they stumbled at the stumbling stone i. e. For they stumbled and were offended at Christ who was to them as a Stumbling-block or stone of Offence in the way to Righteousness This Particle For relates to those words Because they sought it not by faith viz. The faith of Christ And are a Reason why they did not seek after Righteousness by faith The reason why the Jews did not seek after righteousness by faith was that they were offended at Christ by the faith of whom only Justification is to be had and rejected him and evilly entreated him to their own hurt and ruine by bringing a sin upon their head and putting away from them the only means of obtaining Remission of sins The reason why the Jews rejected Christ and were offended at him was because Christ came in such a poor and mean manner without any wordly Pomp being born according to the flesh of poor parentage and having not an house of his own where to lay his head Whereas they looked for a Pompous Messiah to come with all worldly Glory and Lustre mistaking the prophesies concerning Christ which spoke gloriously of him and interpreting them of Earthly Outward or worldly Glory when they were to be taken in a Mystical sence for Heavenly Inward and Spiritual Glory They stumbled at the stumbling stone By this stumbling block or stumbling stone is meant Christ who is here called and likened to a stumbling block or stumbling stone because as a man who in the way which he goes stumbles at a stone or a block which lies in his way comes to hurt So did the Jews stumbling as it were at Christ while they walked after justification get hurt thereby while they were offended at him and rejected him as though he were an Impostor and not the true Christ or Messiah promised by God They stumbled at i. e. They are said to have stumbled at Christ because they rejected Christ and persecuted him and so brought sin upon their head which was hurt to them as a man taketh hurt which stumbleth at a Stone or a Block in the way Ver. 33. As it is written behold I say c. Before these words understand these or the like words viz. For Christ was a stumbling stone to the Jews q. d For Christ was a stumbling Stone to the Jews as it is written Behold I lay in Sion a stumbling stone and Rock of Offence As it is written viz. Isaiah 28.16 But yet the Testimony here alleadged is not to be found there word for word as it is here quoted as they that will compare the places may observe For these words a stumbling block and a Rock of Offence are not there to be found Wherefore most Interpreters do take this Testimony not as a simple testimony taken out of any one place but as a testimony compounded of two parts part whereof is taken out of Isaiah Chap. 28.16 Part out of Isaiah 8.14 Where we have these words A stone of stumbling and a Rock of Offence But yet notwithstanding this we cannot find the whole testimony word for word in or to be made out of those two places conjoyned Yet nevertheless we may find the whole sence of the words even in Isaiah 28.16 mystically expounded and therefore I conceive that the Apostle takes his testimony wholly from thence though to explain the mystical sence thereof he may borrow some words from Isaiah 8.14 The words therefore as they are read in Isaiah Chap. 28.16 are these Behold I the Lord lay in Sion for a foundation a stone a tried stone A pretious corner stone a sure foundation He that believeth shall not make haste Which words in the first and literal sence are spoken of Ezâ—kiah King of Judah who when the Assyrians were in the Land of Judah wasting and destroying the Land yet did believe the word of the Lord that he notwithstanding would defend and keep Jerusalem and so was saved when most of the Jews which would not bâ—lieve were destroyed Hezekiah therefore in the literal sence was called here a Foundation in Sion because he dwelt in Sion that is in Hierusalem and was a Foundation that is a cause of safety to them which flew thither for safety for for Hezekiahs sake did God keep Hierusalem safe at that time He might be called also a Foundation because he was the Chiefest of them which believed in Hierusalem that Hierusalem should not be destroyed by the Assyrians but saved by the Lord from being destroyed by them And was by his example and counsel an inducement also to others to believe and to stand fast and strong in their belief For as a company of men knit or combined together in one are likened sometimes to a natural body and the Chief of them to the head of that body So are they sometimes likened to an House and the chief of them to the Foundation of that house And thus might Hezekiah also be likened to the Foundation of an house because he was the Chief of those believers which were in Hierusalem when the Assyrians wasted the Land of Judah
e. I will take away their sins Whereas the former words were taken out of Isaiah 59. v. 20.24 these words are not thence taken but out of Isaiah 27.9 For whereas it is said Isaiah 27.9 according to the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is his blessing it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when I shall take away his sin And the Apostle saith here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I shall take away their sins only changing the Singular into the Plural numbers yet retaining the sence for Singular numbers are often put for Plurals as they were there Isaiah 27.9 The order of speech required of the Apostle that he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will take away their sins why therefore doth he say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I shall take away their sins Why doth he use the word When Here Answ Because he cites this authority out of the Prophet Isaiah 27.9 Where it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When I shall take away his sin And it is the Apostles usual manner when he cites an Authority to cite it as he finds it not changing the Syntax but leaving it to his Reader to make up the Syntax in his writing or to understand his meaning This taking away of sins from the Jews prophesied of by the Prophet Isaiah was not performed at Christs first coming either by his own preaching or by the preaching of his Apostles For then a Remnant only of the Jews were saved the rest were blinded It remains therefore that it should be then effected when the fulness of the Gentiles are come in Ver. 28. As concerning the Gospel i. e. As concerning the Gospel when we look upon that and consider how the Jews have disbelieved that and rejected it and refused to embrace it They are Enemies i. e. They are hated indeed of God and held of him as Enemies The word Enemies is to be taken here in a Passive sence that is not for such as shew their enmity towards God but for such as that God shew his enmity towards them by punishing them c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enemies are opposed here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved For your sakes That is so that ye receive benefit thereby or so as that ye are the better for it The Gentiles received this benefit from that that the unbelieving Jews were hated of God for their unbelief that they were received into the number of Gods people in their stead But as touching the Election i e. But as touching the Election or when we consider that God hath elected or made choice of them for them to be his peculiar people And for himself to be a God to them The fruits which flow from that Election whereby God chose Israel and so the Jews to be a peculiar people to himself may be attributed to their Fathers that is to Abraham Isaac and Jacob for the love which he bear to them did he chose their seed after them to be a peculiar people to himself Deut. 4.37 But I cannot see how any thing which follows from that Election by which God hath chosen certain men yea Jews immediately to life everlasting can be attributed to the Fathers that is to Abraham Isaac and Jacob or by which he hath elected them immediately to Justification Wherefore I take Election here for that Election whereby he chose Israel and so the Jews to be a peculiar people to himself The Election here spoken of is not therefore an Election immediately to life everlasting no nor yet immediately to justification for I cannot see how such an election or any thing flowing from that can be said to be for the fathers sake or to be attributed to any other than to Christ Jesus But this Election is that whereby God made choice of the seed of Abraham and Isaac and Jacob to be a peculiar people and treasure to himself And this Election indeed and the fruit thereof may be said to be for the fathers sake and this indeed the Scripture attribute to the fathers but not the other The word Election is a word that in it self signifieth only the act of Election but the person electing the subject elected and the object to which he is elected must be gathered from the circumstance of the place and by the circumstance of the place the Election here spoken of seems to me to be that whereby God elected or chose the Jews to be a peculiar people to himself above all the people of the Earth They are beloved They are beloved and so beloved of God as that God will not cast them away utterly and leave them all utterly without all means of Salvation as he doth those which are not his people He will not utterly leave them and forsake them so that they should utterly perish The Jews are so beloved of God as that God will not utterly forsake them For it is written of them I will never leave thee nor forsake thee Josh 1.5 This priviledge the Jews have that though the greatest part of them sin against God and are contentious against his truth the Gospel of their Salvation yet God will not cast them away and leave them all utterly without the means of Salvation a priviledge which no Nation under heaven hath but themselves And this priviledge they have by reason of that Election whereby God chose them to be a peculiar people to himself for their fathers sake For the Fathers sake i. e. For the love which he bear to their Fathers Abraham Isaac and Jacob These to wit Abraham Isaac and Jacob are meant by the Fathers See Cap. 9. ver 5 Because the Lord loved their Fathers therefore he chose their seed after them saith Moses Deut. 4.37 Ver. 29. For the gifts and calling of God are without repentance i. e. For the gracious calling of God whereby he called the Jews to be a peculiar people to himself and a people of his love is without repentance That is God will never repent him of the gracious calling of the Jews whereby he called them to be a peculiar people to himself and a people of his love These words The gifts and calling of God in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put by an hendias for the gratious calling of God That which the Apostle saith here he saith to confirm that which he said ver 28. To wit That the Jews are beloved of God There be many things of which God to speak after the manner of men hath repented himself For it repented the Lord that he had made man Gen 6.6 And the Lord repented that he made Saul King 1 Sam. 15.35 c. But that he chose Israel to be his people he will never repent that is he will not so repent as to cast them all off utterly because he chose them for their fathers sake to be a God unto them for ever Ver. 30. For as ye in times past have not