if he did not so Such a man therefore as is justified according to the Law of Works hath good cause of boasting even before God Chapter 4.2 But by the Law of Faith That Law that is that doctrine which teacheth that a man is justified by Faith doth exclude boasting and takes away the cause or ground of boasting from a justified man For it teacheth that he that is justified according to that hath sinned and therefore if he be justified he is justified by Grace that is by the meer favour and mercy of God which cannot stand with boasting It teacheth I say that every man hath sinned and so that every man is under the Curse for cursed is every one that continueth not in all things which are written in the Book of the Law to do them Deut 27.25 Galat. 3.10 And being now cursed he cannot get out from under that curse without the favour and mercy of God For having broken the Law he cannot be justified by the Law for that implies a Contradiction And therefore if he be justified he must be justified by Faith and so by the meer grace and favour of God with which boasting cannot consist The Apostles scope in this verse is as I said as to repress the vain boasting of the Jews so to take men off from seeking after justification by works or by the works of the Law and to bring them to seek after justification by Faith and his Argument is valid to this purpose upon supposition which yet he hath proved to be a most certain Truth that all have sinned For if all men have sinned which is an undeniable truth and which the doctrine of Faith teacheth then no man can boast before God for whosoever hath sinned hath need of the grace and favour of God And whosoever receives any thing of the grace and favour of God cannot boast 1 Cor. 4.7 Now if thou canst not boast thou seekest in vain to be justified by the works of the Law for no man can be justified by the works of the Law but he which keepeth the Law and hath always kept it in every point And he that keeps it so may boast Therefore being thou canst not boast seek not for justification by the works of the Law which makes them boast which are justified thereby but seek for it by faith For though thou canst not boast and so canst not be justified by the works of the Law yet thou mayest be justified by Faith It is not unlikely but that among the Jews which were blinded by reason of their unbelief Chap. 11. ver 7. There were some who though they were convinced that they could not boast yet did seek for justification by the Law not perceiving how incompatible these two things are Not to boast or not to have matter of boasting and to be justified by the Law But by the Law of Faith Note that whereas the Apostle might have said thus Where is boasting then It is excluded By what By Works Nay but by Faith He saith Where is boasting then It is excluded By what Law of works Nay but by the Law of Faith And this he doth by a Mimesis mentioning and repeating the word Law that he might in a slighting manner imitate the Jews who did crack of the Law and had the Law alwayes in their mouths though they kept it not intimating thereby that if they gloried in the word Law he could say that they which were Justified were justified by a Law too but not by the Law which they cracked of to wit the Law of Works but by a Law differing from that to wit the Law of Faith Ver. 28. We conclude therefore that a man is justified by faith This conclusion the Apostle draws not from the verse immediately going before but from his whole discourse which he hath had from the 17. verse of the first Chapter of this Epistle hitherto and especially from that which he taught and discoursed of Chap. 3. ver 23 24 25 26. A Man i. e. Any or Every man that is justified The word Man is to be taken here indefinitely q. d. We conclude therefore that a man be he Jew or be he Gentile or whatsoever he is that is justified is justified by Faith without the Works of the Law Without the Works of the Law i. e. Though he be without the Works of the Law that is though he be without that that he hath perfectly observed and kept the Law Without the Works of the Law is the same here as Not by the Works of the Law Gal. 2.16 By the Works of the Law are meant Works done exactly according to the Praescript of the Law so that if a man hath at any time transgressed the Law either positively or privatively he cannot be said to have the works of the Law in the Apostles sence here Ver. 29. Is he the God of the Jews only For God to be the God of any one doth sometimes signifie that God is held as a God and worshipped and obeyed as a God of him whose God he is said to be In this sence Jacob said that the Lord should be his God Gen. 28.21 Sometimes again and that most frequently for God to be the God of any one signifieth that God is an Egregious Benefactor of him whose God he is said to be In which sence it is said Blessed is the Nation whose God is the Lord Psalm 33.12 And in which sence God is said to be the God of Abraham and the God of Isaac and the God of Jacob Exod 3.6 And in which sence God saith that he would be a God to Abraham and to his Seed after him Gen. 17.7 Now of these two sences the latter is that in which God is said here to be a God of the Jews and not of the Jews only but of the Gentiles also For God is a Benefactor to them both not only in Temporal blessings but in Spiritual blessings also and in such as concern Eternal Salvation The Apostle speaketh by an Interrogative here first to signifie that the thing which he speaks of is so plain as that it cannot be denied Secondly to take up the Jews a little who entertained a base esteem of the Gentiles Is he not of the Gentiles also i e. Is he not the God of the Gentiles also and doth he not wish and do well to them also that they may be saved Yea of the Gentiles also q. d. Yea he is the God of the Gentiles also and wisheth and doth well to them that they may be saved and will be a Benefactor to them in those things which concern their Eternal welfare if they believe As for the Connexion of this verse with what went before It is this The Apostle had said vers 28. That a Man is justified by faith without the deeds of the Law where he took the word Man indefinitely for men of any Nation by reason therefore of that word he had a good opportunity given him to speak to
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
there is no proportion betwixt his works and that glory which shall be revealed in the Saints But perhaps you will say that eternal glory would be due to such a one for his works by a contract or covenant of works which God made with Adam But suppose that God had made such a covenant or a contract with Adam yet would not eternal glory be due to the works of such a man of debt without the grace and favour of God For it would have been the meer grace and favour of God to covenant or promise such a reward to such a man for his works nor would that reward which is due even to such works upon this account be due to them of merit which is that which our Apostle means by debt Rom. 4.4 c. but onely by reason of that gratious promise or covenant by which God freely and graciously bound himself to reward the works of such a man with eternal glory so that in our Apostles language the reward would be still of grace For if the covenant or promise which God made to Adam of rewarding such works with eternal glory were enough to make the reward to be due to such works of debt and not of grace Why should not the New Covenant or Promise which God hath made to them which believe that he will reward their Faith if they continue in it to the End with eternal glory as Saint John 3.16 c. make the reward to be due to Faith of debt and not of grace as well as that old Covenant would to works But yet notwithstanding the Apostle saith The reward is therefore of Faith that it might be by grace Rom. 4.16 The Election therefore which the Apostle speaks of Rom. 11.5 cannot be an Election immediately to glory And if the Election there spoken of cannot be immediately to glory then surely neither is the Election here spoken of viz. Rom. 9.11 an Election immediately to eternal glory But may justification be a reward due to works of debt that is suppose that a man did perfectly keep the Law and as exactly as the Law requireth as suppose Adam would have done if he had continued in his innocency would justification be due to him of debt by reason of his works and not of Grace I answer it would be due to him of debt and not of grace For with reverence be it spoken God would be unjust if when such a one as had exactly kept the Law and never broke it at any time in the least tittle thereof should be accused as a sinner before him he should not justifie him that is if he should not acquit him and clear him of sin but should condemn him for a sinner But that there should be unrighteousness with God God forbid for then how should God judge the World And thus by what I have said it may appear that the Election which is spoken of Rom. 9.11 is immediately not to eternal Glory but to justification Now in the last place as God may be said to Elect or choose and doth elect or choose men in time and as he may be said to elect or choose men in being in time to justification and doth so elect them So his Election of such is as I conceive by his actual but free and gratious taking of them by justifying them out of the number of those which are not justified For a man may be said to make choice of a thing by some external but free action of his towards or about the thing which he is said to choose For when certain of those which were bidden to a dinner sat down in the highest places our Saviour is said to have marked them how they chose out the chiefest rooms Luke 14.7 They chose therefore the highest or chiefest rooms by their seating themselves in them For to sit down in the highest Rooms and to choose the highest rooms are there both one And when our Saviour said when thou art bidden to a wedding sit not down in the highest room Luke 14.8 It is as if he should say when thou art bidden to a wedding choose not the highest room Now as a man may be said to make choice of a thing by some external but free action of his towards or about the thing which he is said to choose so may God But to come closser to the business in hand and to shew you how God chooseth whom he chooseth in time It is said to Israel Deut. 7. ver 6 7. Thou art an holy People unto the Lord thy God and the Lord hath chosen thee to be a peculiar people unto himself above all the Nations that are upon the face of the Earth The Lord did not set his love upon you nor choose you because you were more in number than any people for ye were the fewest of all people but because the Lord loved you and because he would keep the oath which he had sworn unto your Fathers hath the Lord brought you out with a mighty hand and redeemed you out of the house of bondage from the hand of Pharaoh King of Aegypt Here we see how God chose Israel it was by bringing them out of Aegypt and redeeming them out of the house of bondage by which he took them to be a peculiar people to himself And so in all those places aforementioned which mention Gods choosing in time we may say that God is said actually to have chosen them of whom he speaks when he did put them into that Estate into which he saith he would choose them But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken and is often taken for the actual choosing of a thing by a real and actual separating of that thing from other things which are left See Badoeus in his Commentaries Page 645. Now the Apostle may seem to make choise of this word Election for Justification in this place of Rom. 9.6 not only to shew Gods free act about the believer viz. that he so justified him as that he might choose whether he would have justified him or no because he could not challenge it of debt But also to shew that whereas one Jew stood for justification because of his discent from Abraham according to the flesh Another because he sought it by works And the Believer sought it by faith God chose the Believer though a Gentile and justified him whereas he passed by those Jews If it be asked therefore who it is which God thus chooseth or purposed thus to Elect to justification I say it is the Believer For whatsoever Gods primary decree was in the execution of that decree and in the bringing of men to justification or salvation in time he justifies none but such as do first truely believe and all such he justifieth and he saveth none but such as do truely believe and persevere therein to the end and all such he will save and so to do in time and to observe that order he purposed to do from eternity
Justification which were figured by the Land of Canaan But those spiritual children which God promised to Abraham that is the faithful those which are like to Abraham in faith and which are typified in Isaac who was a child of promise they and they only are to be counted and are indeed the seed of Abraham to which God made that spiritual promise of Justification That is q. d. That is to say by Interpretation They which are the children of the Flesh i. e They which are the children of Abraham descended of the flesh of Abraham Or taking a Substantive of the Genitive case after the Hebrew manner for an Adjective they which are the Fleshly and Bodily children of Abraham and sprung out of Abrahams loins by bodily or fleshly Generation as such Such children as these were which were children of Abraham only because they descended out of the loins of Abraham were typified by Ishmael whom Abraham begot by the ordinary course of nature while nature was strong in him and he needed not any extraordinary renewing of his strength from God as he needed when he begat Isaac These are not the children of God i. e. These are not the children of Abraham whom God promised to bless with the Spiritual blessing of Justification which was typified by the Land of Canaan But the children of the promise i. e. But the spiritual children which God promised to Abraham that is the faithful they are they to whom God promised the blessing of justification In these word to wit the Children of the Promise these words viz. of the promise are put for promised after the manner of the Hebrews who put a Substantive of the Genitive case often for an Adjective or Participle You will ask who or what are these children of Abraham which are called here the children of the promise I answer They which are of the faith of Abraham that is the faithful and such as believe they are the children of Abraham which are called here The children of promise whether they be Jews or whether they be Gentiles See for this Rom. 4.16 Gal. 3.7 where it is said that they which are of Faith the same are the children of Abraham You will ask again Why they are called the children of promise I answer because they are not such as were born of Abraham by carnal Propagation But such as God gave him by promise and called his Children only because they imitated his vertues but principally his faith You will ask yet again where God promised these or such children as these are to Abraham I answer He promised them Gen. 17.5 Where he saith to Abraham I will make thee a Father of many Nations for proof of this read Rom. 4. verse 16 17. These children were typified in Isaac and Isaac in that he was promised to Abraham before he was born when Abrahams body and Sarahs womb were now both dead Gen. 18.10 Rom. 4.19 might be in particular a Type of that Spiritual seed which God promisâ—d to Abraham that is of the Faithful Ver. 9. For this is the word of promise at this time will I come and Sara shall have a Son q. d. For Isaac was a Son of Promise as appeareth by that word of promise which we read Gen. 18. ver 8 10. where God or an Angel in the person or behalf of God said to Abraham and to Sarah his wife At this time the next year I will come and Sarah shall have a son which son was Isaac As Isaac was a son of promise so are they which are typified in Isaac the children of promise And therefore as not any other sons of Abraham but only Isaac who was born by Vertue of Gods promise and the seed in him had the promise of the Land of Canaan So they only which are the children of the promise that is the faithful which were typified in Isaac have the spiritual promises of justification which was typified by the Land of Canaan Ver. 10. And not only this but when Rebecca also had conceived c. The Apostle in this and the Verses next Following prevents and answers an objection For whereas he had shewed in the foregoing verses that the promise of justification belonged not to the Jews or to the Israelites as they were Israel according to the Flesh It might be objected that though it were granted that the promise of justification belonged not to them meerly as they were the children of Israel according to the Flesh yet surely it belonged to them and they would be justified as They sought justification by their works This objection I say The Apostle here prevents and answers after this manner q. d. But as the promise of justification did not belong to the Jews or children of Israel according to the Flesh as such So neither shall they be justified though they seek justification by their works For when Rebecca her self who was the wife of Isaac had conceived by our Father Isaac her husband It was said unto her when she had coâ—ceived and while two twins were in her womb The elder which was Esau who was a type of the Jâ—ws or Israelites according to the Flesh shall serve the younger which was Jacob who was a type of the faithful with which sayings both shall accord which was written afterwards Jacob have I loved but Esau have I hated Now in that it was then said to Rebecca The elder shall serve the younger when she had conceived It is an Argument to prove that the Jews or Israelites according to the Flesh should not be justified by their works Though they sought justification thereby For it was therefore said unto Rebecca by the word of God the elder shall serve the younger at that time when she had conceived when the children of which she conceived were not yet born neiâ—her had done either good or evil To signifie in a type or mystery that the purpose of God concerning the election of men to justification was and always should be to elect them not for their works sake but for his own mercy and good pleasure sake who calleth us to the Grace and promises of the Gospel that we might believe by the preaching thereof and so be justified by his mercy But when Rebecca also had conceived by one c. Rebecca was the wife of Isaac who conceived at this time by Isaac her husband and conceived of two children which children between the time of her conception and their birth kept a great strugling and striving in her womb at which Rebecca was much troubled and desiring to know what it meant she went to enquire of the Lord and the Lord said unto her Two Nations that is the heads of two Nations are in thy womb and two manner of people that is And two twins from whom two manner of people shall proceed shall come out of thy bowels and the one people shall be stronger than the other And the elder that is they which shall be born of the
ex vi terminorum or by necessary consequence to shew that the Election of God was not of works or for works because it was said to Rebecca while her two children were in her womb the Elder shall serve the younger his Argument would not have been solide because God might foresee what workes a man would do after his birth even before he was born But it was not the Apostles intent to draw such an argument from hence but onely to use argumentum a typo or Argumentum a signo which consisteth only in the setting out or declaring of Gods intent Viz. That intent which he had in giving that Answer to Rebecca to wit that the Elder shall serve the younger before the children were born whose intent was to signifie or typifie thereby that his purpose concerning election of man to justification was and should so remain to be to elect not for mans work sake but for his own good will and pleasures sake But whereas we said that the Apostle meaneth here by Election Election to justification and whereas where he speaks of Justificati n he saith every where that that is of faith not of works it may be objected that by Election the Apostle cannot mean here Election to justification because he never excludes faith when he speaks of justification but includes it and asserts it rather But here when it is said that the Children being not yet born not having done any good or evil it was said the Elder shall serve the younger Faith is excluded from the El ction here mentioned as well as works For as a child cannot work before he is born the consideration whereof seemeth to be that that made the Apostle to infer here that Election was not of works so can he not believe before he is born Answ I said that the Argument which the Apostle here useth is not Argumentum à natura rei or ex vi terminorum or an argument of necessary consquence when he proves that the purpose of God concerning Election was not of Works because it was said unto Rebecca while the children were yet in her womb before they had done any good or evil the Elder shall serve the Younger But it was only Argumentum à Typo or Argumentum à Signo An Argument from a Type for there are verbal types as well as real or an argument from a sign Now to a Type or Signe there are two things required First the Aptitude of the thing which is to be a Sign or Type to signifie or represent the thing to be typified or signified And secondly the actual application by God of that sign or type to signifie or typifie that thing if either of these be wanting it is not a type or sign and this is plain to reason for were all the things in the world which might have been types or Signs types or signs indeed Surely no and what is the reason Not because all things wanted aptitude to typifie or signifie which were not actual signs or types but because they were not actually applyed thereunto Now this that God said to Rebecca the Elder shall serve the Younger before the Children were yet born and before they had done any good or evil hath indeed an aptitude to signifie the exclusion of Faith from the purpose of God concerning Election as well as of works but yet because they are not actually applyed by God so to do they may not do it but exclude works only and not faith But of him that calleth i. e. But of for and from the mercy and the good pleasure of God who calleth us to the grace of the Gospel that we might believe through the preaching of it and believing it might be justified That to which this call is is the grace of the gospel and the precious promises therein contained This is most frequently taken for the objest of Gods call in our Apostles writings if the circumstance of the place hold not out another object In these words but of him that calleth it is intimated that God had respect to faith in this Election to justification For God doth therefore call men to the grace of the Gospel and the promises therein conteined that they might believe them and believing might be justified Ver. 12. It was said unto her the elder shall serve the Younger These words have a double or twofold relation for they relate to the tenth verse and they relate to the eleventh verse The manner how is this q. d. When Rebecca had conceived by one even by our Father Isaac it was said unto her the Elder shall serve the Younger I say when she had conceived for it was said unto her the Elder shall serve the Younger when she had conceived that is while the children being in her womb were not yet born neither had done any gord or evil And that to signifie that the purpose of God concerning election should stand not of works but of him that calleth It was said unto her Viz. By God Gen. 25.23 The children being not yet born neither having done either good or evil The Elder shall serve the Younger i. e. Esau in his Posterity shall serve Jacob in his This which is here said of the Elder serving the Younger is to be understood of Esau and Jacob but not of Esau and Jacob in their persons but in their posterities For if we consider Jacob in his person Jacob might be said to serve Esau rather than Esau Jacob for he termed himself Esau's servant Gen. 32.18 And he called Esau his Lord Gen. 33. v. 13 14. And he did him homage bowing himself down to the ground many times before him Gen. 33.3 And where the words cited by the Apostle are read Gen 25.23 It is plain that they extend rather to the Nations that should come from Jacob and Esau than that they are tyed up to Esau and Jacob themselves Though therefore Esau in his person served not Jacob in his person yet the posterity of Esau served the Posterity of Jacob in Davids time when the Idumaeans or Edomites which were of the Posterity of Esau were subdued by the Israelites which were the Posterity of Jacob and brought under their Subjection made servants to them 2 Sam. 8.14 Esau and his posterity as they were descended from Isaac according to the Flesh to whom the promise of the Land of Canaan was made as well as to Abraham do signifie or typifie here the children of the flesh as Ishmael did in the Story before And Jacob signifieth or typifieth the spiritual seed or the faithful which were called the Children of Promise ver 8. As did his Father Isaac in the former story And by Esaus servitude is meant or typified the continuing of such as were typified by Esau that is of the children according to the flesh under sin as under a Tyrant as under a Lord without deliverance from either the dominion or Guilt of it And by Jacob's being a Lord and so free is meant
conceive that there is an ellypsis here to be supplied from the foregoing verse that the sence of these two verses and reading with their Supplement is this q d. What if God willing to shew his wrath and to make his power known indured with much long suffering the vessels of wrath fitted to destruction What canst thou say against that or what unrighteousness is there in that And what canst thou say against this or what unrighteousness is there in this if God That he might make known the riches of his Glory on the vessels of mercy which he had before prepared unto Glory hath prepared those his Vessels unto glory even us c. By this our Apostle answers to both parts of that unrighteousness which was charged upon God ver 14. That is to the unrighteousness charged upon him for justifying the children of Promise and the unrighteousness which was charged upon him for denying Justification to the children of the flesh And by this he answers both parts of the Potters power mentioned ver 21. in making out of the same lump vessels of honour and vessels of Dishonour The Riches of his Glory The abundance of his goodness On the Vessels of Mercy By Vessels of mercy he meaneth those which believe ver 24. which he calls vessels in allusion to a Potters vessel of which he spake ver 21. And vessels of mercy because he shews mercy to such in remitting their sins and justifying them from their iniquities Which he had before prepared unto Glory i. e. Which he had from all eternity purposed within himself to prepare to glory even everlasting Glory in heaven that is which he had purposed within himself and decreed from all eternity to justifie In the word prepared there is an allusion to a Potters work Which he had before prepared The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie that what God had prepared he prepared before the thing was which preparation therefore must be understood of his purpose or decree to prepare See Chap. 8. ver 29. what is said on that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which he had before prepared to glory i. e. Which he had from eternity decired to justifie To prepare to glory may signifie to Justifie for Justification is a preparation to glory For Rom. 5. ver 20 21. It is said that where sin abounded grace did much more abound that as sin hath reigned unto death even so might grace reign through righteousness that is through Justification unto eternal life through Jesus Christ our Lord and God glorifies none whom he doth not Justifie therefore Justification is a preparation to Glory Ver. 24. Even us whom he hath called These words depend upon the 23. verse and tell whom and shew whom he meaneh there by the Vessels of mercy which God had before prepared unto glory he means those whom God hath effectually called that is those who believe whether they be Jews or whether they be Gentiles Whom he hath called That is whom he hath called effectually to the grace of the Gospel by the preaching thereof that is who believe the Gospel by hearkning to the call of God by the preachers or ministers of his Gospel Not of the Jews only but also of the Gentiles i. e. Whether we be Jews or whether we be Gentiles Ver. 25. As he saith also in Osee Between this and the former verse understand these or the like words For God hath called the Gentiles and so made them his people In Osee to wit Osee Chap. 2.23 The Jews were much offended that the Apostle should preach that salvation should be and was come to the Gentiles That therefore they might know the truth of this and that they might not be offended that he our Apostle and other the Apostles of Christ did extend Justification and other the spiritual mercies of God to the Gentiles aswell as to the Jews Our Apostle as often as he hath occasion speaks of the calling of the Gentiles and in particular sheweth here that by preaching this they preached no more than what the Prophets of the Lord whom they could not except against foretold I will call her my people which was not my People and her belov d which was not beloved i. e. I will make them my people which were not my people and that Nation my beloved which was not beloved of me The Apostle proves here the Calling of the Gentiles and he proves it out of the Prophets that the Jews might the better believe it who were mâ—st against it Note that to Call signifies sometimes to Make See Chap. 4.17 These words of the Prophet Osee Osee 2. 23. are spoken in the Literal or Historical sence of the Ten tribes of Israel whom God had cast off because of their Idolatry and other their sins and dispersed them amongst the Nations whom afterwards he received again into favour And took them for the People of his love again But in the Mystical sence they are to be understood of the Gentiles whom God for time past neglected suffering them to walk in their own ways Acts 14 16. For the Ten tribes of Israel while they were cast off by God for their Idolatry and dispersed among the Gentiles were a Type of the Gentiles which worshiped Idols in former time and which were cast off and neglected of God And Gods taking of the Ten tribes into favour again after they were cast off for their Idolatry and dispersed among the Nations was a Type of Gods calling the Gentiles to him and his blessing them with his spiritual blessings after they had been so long neglected Ver. 26. And it shall come to pass that in the place where it was said unto them ye are not my People there shall they be called the children of the living God This is taken also out of the Prophet Hosea Hosea 1.10 And is also in the Literal or Historical sence spoken of the Ten tribes of Israel as the former Testimony was whom God had put away for their sins and said of them That they were not his people yet at length he received them to favour again And said of them That they were the Children of the living God And as there so here the Ten tribes were a Type of the Gentiles who were not the People of God in times past but were such as God cared not for yet are now made the Children of God Almighty through faith And to them do these words in the Mystical sence appertain and of them they may be thus expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it shall come to pass i. e. And this which I now speak of shall come to pass viz. c. That in the place where it was said unto them ye are not my People i. e. That in that place As v. g. In Greece in Italy in France in England Or in what place soever they dwelt of whom God might say Ye are not my People
of them that preach the Gospel of peace and bring glad tidings of good things 15. And how shall any preach except they be sent Wherefore preachers of the Gospel have been sent to the Gentiles And the Gentiles have heard them effectually and believed For they have received the preachers of the Gospel joyfully and have said of them as it is written Isaiah 52.7 How beautiful are the feet of them which preach the Gospel of peace and bring glad tidings of good things and how wellcome are they to us 16. But they have not all obeyed the Gospel For Esaias saith Lord who hath believed our report 16. But though the Gentiles have heard the preachers of the Gospel joyfully and believed their preaching yet the Jews have not All yea very few of them have believed the Gospel for as Isaiah said of them long since in the person of the preachers of the Gospel Isaiah 53.1 Lord who among them hath believed our report So is it come to pass 17. So then faith cometh by hearing and hearing by the word of God 17. But when the Prophet saith Lord who hath believed our report note here by the way that that which I treated of a little before is plain from hence also to wit That faith cometh by hearing and hearing by the word of God preached so that it was needful that the word should be preached to the Gentiles that they might believe 18. But I say have they not heard Yes verily their sound went into all the earth and their words unto the ends of the world 18. But to go on Perhaps some will say that if the Jews believe not it is because they have not heard the Gospel preached to them But I say have they not heard the Gospel preached Yes verily they have heard it For the sound of the Apostles is gone into all the earth and their words unto the ends of the world and this could not nor ought to have been before the Gospel had been fully preached to the Jews 19. But I say Did not Israel know First Moses saith I will provoke you to Jealousie by them that are no people and by a foolish nation I will anger you 19. But because the Jews think it strange that the Gentiles should be called by the preaching of the Gospel and the Gospel should be preached to them I ask did not the Jews know of the calling of the Gentiles They must needs know of it they could not be ignorant of it for the Lord saith in the book of Moses called Deuteronomy Chap. 32.21 I will provoke you O ye sons of Israel to jealousie by the heathen which are now no people of mine and by a foolish Nation that is by the Gentiles I will anger you to wit by making them as neer to my self as ye are 20. But Esaias is very bold and saith I was found of them that sought me not I was made manifest unto them that asked not after me 20. Yea Esaias is very bold towards the Jews and saith to them in the person of God nothing fearing them at all I was found of the Heathen that heretofore sought me not I was made manifest to the Gentiles that before this time asked not after me 21. But to Israel he saith All day long I have stretched forth my hands unto a disobedient and gainsaying people 21. But to the Jews he saith of them themselves All the day long have I stretched out my hands and preached to a disobedient and gain saying people which are contentious and obey not the truth CHAP. X. Ver. 1. Brethren my hearts desire and prayer to God is that Israel may be saved The Apostle by this manner of speech As it seems to me resumes the speech which I said he left imperfect in the beginning of the ninth chapter where he shewed the great affection which he had towards the Jews by the sorrow which he had for them and falls here upon that which he intended there but did not prosecute by reason of Emergent objections rising by the way And here he shews his affection which he hath to the Jews too but it is by manifesting his earnest desire and prayer for them that they may be saved from their sins Brethren By this he speaks to all which he wrote to whether Jews or others For all Christians use to call Christians by the name of Brethren For Israel i. e. For the Jews which are the children of Israel Metonymia Efficientis That they might be saved That they might be saved to wit from their sins that is that they might be justified When he saith that they might be saved he signifies that they were out of the way of salvation Ver. 2. For I bear them record that they have a zeal of God but not according to knowledge He preventes an objection here for some might say Paul by your wishing or praying that the Jews might be saved you signifie that they are out of the way of salvation But can they be out of the way of salvation who are so zealous of Gods glory beside that that they are the Children of Abraham and of Israel and so desirous to follow his will as they are To this the Apostle answers q. d. yea for though they have a zeal of God which generally is laudable yet their zeal is not according to knowledge And so that zeal of theirs which is in the general laudable by this their ignorance is become vitious and unprofitable for salvation I bare them Record i. e. I confess and am ready to bare them witness That they have a zeal of God i. e. That they have an ardent desire to please God and to do according to his will Zeal signifieth an ardent or vehement desire and endeavour to do a thing And in the General an Ardent and vehement desire to please God and to do according to his will is a thing praise worthy But not according to knowledge i. e. But their ardent desire to please God and to do according to his will is not according to knowledge Though a zeal of God and an ardent desire of pleasing him is good and praise worthy if it be considered in the general yet if it be considered with this particular viz. of not being according to knowledge it is naught How their zeal was not according to knowledge and so vitious or naught he sheweth in the next verse Ver. 3. For they being ignorant of Gods righteousness i. e. For they being ignorant of that way which God hath appointed for obtaining Righteousness or justification Righteousness that is Justification is to be taken here by a Metonymie for the way to Righteousness or Justification The way which God appointeth for obtaining Righteousness or Justification is by faith in Christ which the Jews knew not or at least would not believe and so were willingly ignorant of Going about to establish their own righteousness i. e. Endeavoring or going about to maintain their own way of obtaining
so high as that it doth set a man on work to do those things which God by his new covenant with him requires of him as the case requires and as opportunity serves so that he must be ready at all times in the preparation of his heart to confess with his mouth the Lord Jesus and not only that but to do every good work also and this is that which the Apostle intimates here willing that we should know that Justifying faith is not a dead barren or fruitless faith but an operative faith which will bring forth good works as opportunity offers it self Wherefore by that which he saith of confession with the mouth understand all good works besides as well as that But he seemeth to make mention of this only not to exclude other good works but because the time in which he wrote this might be a time of persecution with the Romans or such as that they might fear a persecution at which time confession of Christ w th the mouth will be most requisite or because he said ver 8. The word is nigh thee even in thy mouth Therefore he may particularly mention the confession of Christ with the mouth And for the same reason also he may say and shalt believe in thy heart expressing those words in thine heart here because he said before and in thine heart verse 8. And shalt believe with the heart i. e. And shalt heartily believe That God hath raised him from the dead That we may be justified it is not only required that we should believe of Jesus that God hath raised him from the dead but we must believe also that he was made man and crucified for us and that he was the Son of God and the Redeemer of the world c. And many things must we believe also concerning the Father and the Holy Ghost Therefore by that that God hath raised up Jesus from the dead we must by a Synechdoche or Syllepsis understand all the misteries of faith and also all that God requireth of us by his new covenant with us to be done and believed by us But the Apostle may in this place make mention only of this that God raised up Jesus from the dead because he mentioned the bringing up of Christ from the dead ver 7. Or because the resurrection of Christ from the dead did praesuppose most other articles of our faith or because that Article was alwayes most difficult to be believed Thou shalt be saved To wit from thy sins Ver. 10. Vnto Righteousness i. e. Unto Justification that is that he may be justified or so that he is justified thereby And with the mouth confession is made unto salvation i. e. And to be alway ready prepared to confess Christ with the mouth And when the case shall require then to confess him actually is that which brings Salvation Thus I understand this confession of the preparation of the heart to confess Christ with the mouth as I did that ver 9. And note here that the Apostle doth not make this confession with their mouth as a thing plainly and really disjoyned from faith But that which followeth naturally and immediately from it as the heat from the fire Therefore in the proof of what he saith here which proof he produceth ver 11. He mentioneth only Belief And saith For the scripture saith whosoever believeth on him shall not be ashamed which would not reach to confession of Christ with the mouth were it not that that were an Effect of faith naturally and immediately flowing from it and so one in a manner with it Ver. 11. For the scripture saith To wit Isaiah Cap. 28. ver 16. Whosoever believeth on him shall not be ashamed i. e. Whosoever believeth on Christ shall truely be justified See what we said of this phrase and words Chap. 9. ver 33. Ver. 12. For there is no difference between the Jew and the Greek Supple In that which concerneth Faith and Salvation This the Apostle inferreth out of the former verse but not out of the word whosoever which we read there for that word is not read in the forenamed place of the prophet Isaiah but out of the Indefinite generality of the Sentence it self recited out of the said prophet by which none is excluded from salvation or Justification whether he be Jew or Gentile if he do but believe The Greek i. e. The Gentile See Rom. 1.16 For the same Lord over all is rich unto all that call upon him It is very congruous to reason that he which is Lord of all will be the same to all be they of what Nation or Stock they will who believe in him And that he will not accept of one and reject the other Especially when he is so rich in mercy as that he hath mercy for thousands yea mercy enough for all Is rich unto all i. e. Is abundant in grace and mercy to all The Apostle often useth Riches for abundance and the riches here spoken of are riches of grace or riches of mercy as Ephes 1.7 That call upon him See verse 13. Ver. 13. Whosoever shall call upon the name of the Lord To call upon the name of the Lord is by an hebrew Periphrasis or Metonymy to call upon the Lord. And to call upon the Lord here is to beseech the Lord and to pray him that he would save him or deliver him from his sins but yet to pray in faith Whosoever Whether he be Jew or Gentile Shall be saved To wit from his sins This which the Apostle here saith is taken out of the Prophet Joel Joel 2.32 And it is there spoken in the literal sence of such Jews as should call upon the name of the Lord for deliverance when they were oppressed by the Assyrians But in the mysticall sence it is to be understood of all such as should pray unto the Lord for deliverance from sins in faith For the miseries and calamities of the Jews under the Assyrians was a Type of our miseries and calamities under Sin and their deliverance from the Assyrians a Type of our deliverance from sin Ver. 14. How then shall they call on him in whom they have not believed c. The Apostle proves from what he said in the former verse viz From that That whosoever shall call upon the name of the Lord and the Gentile as well as the Jew shall be saved That which the Apostle handleth Chap. 9. ver 24 25 26. to wit that God hath called the Gentiles and did intend to call them and send Ministers to them he proveth here as it were by Steps and degrees And he proves it for this end that the Jews should not think that what he preached concerning the Gentiles was from his own head but that God spake as much heretofore even by his Prophets of old The Apostle said out of the Prophet Joel in the former verse that whosoever shall call upon the name of the Lord shall be saved That is that whosoever
was to be preached to the Gentiles For it was necessary that the word of God should first have been spoken to you say Paul and Barnabas to the Jews But seeing yee put it from you and judge your selves unworthy of everlasting life lo we turn unto the Gentiles Acts 13.46 And Luke 24. ver 46 47. Our Saviour thus speaketh Thus saith he it is written and thus it behoved Christ to suffer and so rise from the dead the third day And that repentance and remission of sins should be preached in his name among all Nations beginning marke it at Hierusalem Their sound i. e. The voice or preaching of the Apostles whereby they preach the Gospel Went out into all the earth i. e. Is gone out into all the earth among the Gentiles And their words unto the â—nd of the world This is a Repetition of the former sentence but with an Hyperbole Ver. 19. But I say did not Israel know q. d. But that I may return to speak of the calling of the Gentiles did not the Jewes know that God would call the Gentiles and take them into favour Did not Israel i. e. Did not the Jews c. Israel is put here by a Metonymy for the Jewes which are the Children of Israel who was Jacob. Did not Israel know Supple that God would call the Gentiles and take them into favour q. d. Yes he did know it both by what Moses and by what Isaiah wrote First Moses saith He saith first Moses saith because he speaks of Isaiah afterwards who was after Moses Moses saith Viz. Deut. 32.21 of which the People of Israel cannot be ignorant if they heed it I will provoke you to jealousie by them that are not a people i. e. I will make so much of the Gentiles which are not my people and so highly favour them with the choicest of my favours as that I will make you which are my people jealous of my love Jealousie is a sickness or illness of mind in a man proceeding from that that another injoyeth that which he desireth By them that are no people i. e. By them which are not my people or by them which I took not to be my people as I took you O ye children of Jacob. By these he means the Gentiles And by a foolish People I will anger you i. e. And I will do such things for the Gentiles and be so gratious towards them as that it shall anger you to see them so highly favoured by me as I will favour them and make you envious towards them A foolish Nation by this he meaneth the Gentiles who may be called a foolish nation or a foolish people as for other things so especially for that that they worshipped Idols and for this in particular are they branded for folly Isaiah chap. 45.20 and Isaiah chap. 44. v 9 10 11 18 19 c. This testimony is as I said taken out of Deuteronomy 32 21. Where the Lord threatneth the Israelites that if they did provoke him to jealousie by their Sins he would provoke them to jealousie by his love to the Gentiles And the Jews the children of Israel did mightily provoke him by their sins when he sent his only Son to them and they would have none of him but hated him persecuted him and crucified him So far were they from believing in him V. 20. But Isaiah is very bold i. e. But Isaiah is very bold no way fearing the anger of the Jews And saith To wit in the person of God I was found of them that sought mee not i. e. I was found of them as the Object of their worship and faith and as a merciful God in remitting their sins that sought me not in times past That sought me not Supple in times past By these he meaneth the Gentiles who in times past were ignorant of the true God and his way of worship I was made manifest unto them that asked not after me This is a Repetition of the former sentence I was made manifâ—st To wit as the true God and justifier of them that believe in me This which Isaiah is here said to say is taken out of Isaiah 65 1. And in the first sence it is spoken of Cyrus and the Nations which were under him who lit upon the will of the Lord in destroying the Babylonians and freeing the Jews which were under their Captivity when they sought it not and were made prosperous by the Lord and rewarded for this their doings But in the second and sublime sence it is a prophesie of the Gentiles under the Gospel coming to the Lord and finding him worthy of worship and to be believed in his word and receiving justification at his hands where as in former times they knew not the true God nor enquired after him but lived securely in their sins And in this Cyrus and the Nations which warred under him were by what they did a Type of the Gentiles under the Gospel in what they did Where note that though Cyrus was a type of Christ redeeming man from sin in that he delivered the Jews out of the Babylonish Captivity yet he and the Nations which warred under him might be a type of the Gentiles getting dominion over sin in that they vanquished and overcame their Enemies And these words may be understood of either or both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they be diversly interpreted in their divers applications of which see what I said in my preface to my Exposition on the prophesie of Isaiah But to Israel he saith i. e. But to the Jews the Children of Israel he saith by way of prophesie concerning them themselves in the person of the Lord. All the day long have I stretched forth my hands unto a disobedient and gain-saying People i. e. I have for a long time together without ceasing preached unto you by the preachers of my word the Gospel of peace and remission of sins and have been ready to receive you to mercy but ye have not hearkned to my word but have been disobedient to it and spoke against it That which the Apostle alledgeth here is taken out of Isaiah chap. 65.2 This is spoken in the first sence of the Jews which were Captive in Babylon to whom the Lord sent his servants the Prophets to reclaim them and bring them to repentance promising them Redemption out of their Captivity but they would not hear Which Jews were a Type of the Jews in Christ and the Apostles time to whom Remission of sins was preached through Christ but they would not hearken but were disobedient to the word and strove against it These words therefore though they were in the first sence spoken of the Jews which were Captive in Babylon yet in the second sence they are spoken of those Jews which lived in the time of our Saviour and his Apostles I have stretched out my hands i. e. I have been ready to receive you in the arms of my mercy He speaks of God as
authority with which they are invested are surely from him immediately And to the proof of this to omit others the Apostle suppeditates three Arguments in this Chapter For first he saith that the Ruler is the Minister of God ver 4. And why rather then because he is Gods Vicegerant and hath his power and authority immediately from God Secondly he saith that he beareth the Sword v. 4. And he beareth it no doubt to cut of them from the land of the living who deserve death But who can give this power to any one but he which is the Lord of life and death for what man hath this power over himself to use the Sword upon himself though he judgeth himself a Malefactor and worthy of death that he should resign or give up this power to any other either Community or Single person Thirdly he saith that he is a Revenger to execute wrath upon him that doth evil ver 4. And who can make a Ruler a Revenger and give him this power but he that saith Vengeance is mine Deut. 32.3 Rom. 12.19 As therefore in the generation of Man the disposition of the matter is from a man but the infusion of the Soul is from God so it is for the most part in the creation of Supreme Rulers Governors or Powers for though the constitution of the kinde of Government and the designation of the Persons be ordinarily from men as their immediate cause yet the power and authority which is the life and soul of all is immediately from God who giveth power to the several Governors sutable to their several kind of Governments And the Person or Persons which are thus designed and thus invested with supreme power in what kind of government soever but especially in that which is Monarchical are as sacred as was the person of Saul who was chosen immediately of God to be King of Israel of whom David said The Lord forbid that I should stretch forth my hand against the Lords annointed 1 Sam. 26.11 For when by the disposing hand of Gods providence a Right is conveyed to a person or to a person and his Line successively to the supreme power or Rule of a Nation though it be by second causes and he is invested by Gâ—d with this power he is above the reach of any just force on earth for there is now no lawful hand above him he being the Supream to use the Rod or the Sword against him What we have spoken hitherto we have spoken of the supream powers or Rulers of Nations Of which Saint Paul here speaks But if you ask whence inferior Governors and Officers are and by whom ordained I answer Th y as their persons are usually designed to the Offices which they bear by the supream Powers so have they their power immediately from them yet so as that they by reason of Gods all-working providence may be said to be of God also and to have their power from him but not I say so immediately as the supream powers or rulers have The powers that be are ordained of God i. e. All the Lawful powers that is All the Lawful Rulers throughout the whole world and not they which are of Israel and Judah only are ordained of God This is a Repetition of that which went immediately before Ver. 2. Whosoever therefore resisteth the power c. i. e. Whosoever therefore resisteth those which are invested with the Supream power See ver 1. That which the Apostle speaks in this verse is a Corollary drawn from that which he said in the former verse viz. There is no power but of God the powers that be are ordained of God A Corollarie not impertinent to his present discourse and very fit for the Jews to take notice of who upon the conceit of that that they were Gods people would not willingly be subject to any Heathen power but would resist it oppose it and take Arms against it as occasion was Whosoever Resisteth c. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which signifieth properly to stand against in Battle aray And likely it is that the Apostle in making choice of this word had an eye upon Judas of Galilee who drawing many Jews after him in the days of the taxing opposed the Roman power by force of Arms Acts 5.37 whose Example many other Jews were likely to follow and did follow in after times Resisteth the Ordinance of God i. e. Doth resist and oppose the Ordinance of God by which Rulers have their powers and by consequence doth resist and oppose God himself who ordained the Rulers and gave them their power They that resist i. e. They which resist or oppose their Rulers And by resisting or opposing them resist and oppose the ordinance of God and by consequence God himself Shall receive to themselves damnation i. e. Shall bring damnation upon themselves damnation temporal from mans tribunal in that they resist him and damnation Eternal from the Tribunal of the great and terrible God in that they resist his ordinance Ver. 3. For Rulers are not a terror to good works but to the evil i. e. For Rulers are to wit by the end of their constitution not a terror to them which do well but yet they are a terror to them which do evil When the Apostle saith that Rulers are not a terror to good works he useth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by being not a terror he understands that they are an Encouragement and rewardâ—rs of their good works the like Phrase he useth verse 10. Good and evil works are put here for such as do works which are good or evil by a Metonymie And by good and evil works understand here especially such works as are civily good or evil that is such as are either according or contrary to the Laws and Constitutions of the places or the Edicts of the power under which they live which were made for the maintenance of civil or humane society For though a Magistrate be Custos utriusque Tabulae Yet these Magistrates were at this time Heathen and knew little of the first table Now for the connexion of this with that which went before The Apostle seems to prevent an Objection here for they might object and say that if they should be subject to these powers and put their necks under their yoke they should ever be without fear For such powers are a terror to them which live under them This Objection I say the Apostle seems to prevent as if he should say in these or the like words But ye have no reason to fear this if ye do well and if ye do ill ye are worthy to suffer for it For Rulers are not a terror to good works but to evil It is a benefit to all persons which live under any goverment that the Rulers or Governors are not a terror that is are an Encouragement and are Rewarders of them which do well And it is a benefit to them too that they are a terror
them which made him to excuse himself here Ministring the Gospel of God Performing the holy function of a Priest about the Gospel of God The Apostle uses here a Metaphor taken from the Levitical Priests for this his performance consisted in preaching the Gospel not in any Priestly function or operation properly taken That the offering up of the Gentiles Better thus That the offering of the Gentiles i. e. That is that the Gentiles being converted to God by any ministery and so made as it were a Sacrifice or an offering to him might be c. Note that when he saith The offering the Apostle doth not mean any active offering up of the Gentiles whereby they offer up any thing themselves to God but a passive offering by which the Gentiles themselves were â—ffered up to God and were themselves as an offering and a Sacrifice Wherefore these words That the offering of the Gentiles are put for these That the Gentiles which are an offering as The Sign of Circumcision is put for Circumcision which is a Sign Chap. 4.11 The Apostle persists still in his Metaphor of a Priest and here he sheweth the end of his ministery why he was sent as a Minister to the Gentiles and why he did minister the Gospel unto them or among them It was that the offering of the Gentiles might be an offering acceptable unto God Might be acceptable i. e. Might be an acceptable offering or an acceptable sacrifice He persists still in the Metaphor of an offering or sacrifice and therefore he saith That it might be acceptable a word borrowed from the sacrifices and offerings of the Old Law See Chap. 12. ver 1 2. Being sanctified by the Holy Ghost i. e. Being adorned with faith peace and joy and other gifts of the Holy Ghost The Holy Ghost is taken here by a Metonymie for the gifts of the Holy Ghost which gifts are conferred upon the faithful by the ministery of men set apart for Gods Service He saith Sanctified by the Holy Ghost because he persists still in the Metaphor of a Levitical sacrifice or Levitical offering which was wont to be sacrificed or consecrated and made acceptable to God by certain Ritâ—s and Ceremonies to which he compares or likens the Holy Ghost or the gifts of the Holy Ghost Some think that the Apostle in this his Metaphor alludes to the sacrifices of Beasts which were used in the Law for burnt-offerings as he alludes to them Chap. 12.1 Others think that he alludes not to the sacrifices of Beasts but to the meat-offerings of which we read Levit. 2. And that he alludes further in this to those words of the Prophet Isaiah Isa 66.20 And they shall bring all your brethren for an offering unto the Lord out of all Nations upon horses c. as the Children of Israel bring an offering in a clean Vessel into the house of the Lord. And that he in those words Being sanctified by the Holy Ghost alludeth particularly to the Salt which was used in the meat offerings For no meat offering was to be without Salt Levit. 2.13 And indeed the gifts of the Holy Ghost may be many ways resembled or likened unto salt It is easie to interpret the word either one way or other of these two by what I have said and I leave my Reader to his choice That which the Apostle speaks here in this verse under a metaphor being Strip'd of the metaphor is in plain terms this q. d. That I should be an Apostle of Jâ—sus Christ to the Gentiles preaching the Gospel unto them that they might be thereby enriched with the Holy Ghost and made pleasing and acceptable to God and such as he delights in Ver. 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God The Apostle prevents an objection here For whereas he said that Grace was given to him of God that he should be the minister of Jesus Christ to the Gentiles c. A Roman might object and say But if it be so Paul that thou hast Grace given thee of God that thou shouldst be a Minister of God to the Gentiles why dost not thou make use of this Grace For thou never camest to us Romans who are Gentiles to minister the Gospel to us c. Thou lettest this Grace therefore to lie idle This objection the Apostle prevents saying I have therefore whereof I may glory c. The word Therefore is not an illative here but a continuative not signifying the Illation of any thing from that which went before but continuing only the Apostles speech and signifieth as much as And or Now or And now Whereof I may glory through Jesus Christ He that glorieth let him glory in the Lord saith our Apostle 1 Cor. 1.19 Though therefore our Apostle glorieth here yet he transgresseth not his own rule but glories in the Lord Christ Jesus by attributing that of which he glories to him In those things which appertain to God i. e. In those things which concerns Gods Service Note here that as the Apostle described his Apostle-ship in the sixteenth verse in Metaphorical terms borrowed from the Levitical Priesthood calling it a Liturgy himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth he continue the same Metaphor here for it is said of the Levitical high Priest that he was ordained in things appertaining to God Heb. 5.1 Ver. 18. For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient in word and deed c. These words are obscure and Elliptical and put many to their Conjectures but my Conjecture is this that these words I will not dare to speak of any thing which Christ hath not wrought by me must be read with a Parenthesis and after them these or the like words are to be understood Christ hath wrought effectually by me So that the Sentence compleat and set in order is this For I will not dare to speak of any of those things which Christ hath not wrought by me Christ hath wrought effectually by me both by word and deed through mighty signs and wonders by the power of the spirit of God to make the Gentiles obedient to the Gospel To make the Gentiles obedient To wit to the Gospel that is to bring them to the faith or belief of the Gospel Obedience is sometimes taken for faith or belief see Chap. 1.5 These words I will not dare to speak of any of those things which Christ hath not wrought by me The Apostle speaks thus that they may not think that what he speaks he speaks out of vain-glory and that they may therefore give the word credit to what he speaks By word and deed These words are to be referred not to those which went immediately before to wit to those To make the gentiles obedient But to those which I said were left here to be understood to wit Christ hath wrought by me effectually