Romans 3

WHat advantage An elegant Prolepsis or Anticipation of what might be Objected against the Apostles Assertion in the foregoing Words. If the Iews (might some object) lye equally exposed to Condemnation with the Gentiles, then they have no Excellency above them. Or thus, If external Things do not commend us to God (as 'tis affirm'd, chap. 2.28, 29.) but the Gentiles are brought into the Church without them; then the Iews have no Prerogative above the Gentiles, tho' God has owned them so long for His peculiar People. then has the Jew? or what profit is there of circumcision i. e. What is the Use of it, or for what End was it Instituted? Seeing the Uncircumcised are brought in and Accepted, as being Circumcised notwithstanding, and Clean in Heart.?

Much every way He Answers the before-mentioned Objection, by a liberal and free Concession. The Answer does particularly relate to the first Member of the Objection, though Comprehending the other.: Chiefly This Word is not to be refer'd to the Order of Speech, as Rom. 1.8 for he does not begin any Discourse here; nor to the number of Priviledges and Advantages, for he names but One in all; but to the Quality, and so the Excellency of this Priviledge here spoken of, q. d. it is the Chief of all., because unto them were committed the Oracles of God Prophane Writers make this Word to signify the Answer that was given by the Daimons, or Heathen gods; and yet the Holy Ghost does not disdain to make use of this Word (as well as divers others) though abused to heathenish Superstition. The Sense is, To the Iews were Credited, or given in Custody the Holy Scriptures, Containing all the Books of the Old-Testament, in particular the Legal Covenant or Law of God, given on Mount Sinai, which Stephen calls the lively Oracles, Act. 7.38. more especially yet the Fundamental Articles of Religion, and Doctrines of Grace, and Salvation by the Messias, called the Oracles of God, Heb. 5.12. though more hid, 'tis true, in Types, Promises, and Predictions..

For what if some did not believe If some did remain in Infidelity, Act. 28.24. if they would give no Credit to the Oracle, and to the Promise of a Mess h.? shall their unbelief make the faith of God i. e. The Truth and Faithfulness of God, Psal. 33.4. The whole Verse is another Prolepsis: The imply'd Objection is this, That the Iews are nothing the better for these Oracles, or have no advantage by them, if by Vnbelief they have rendred themselves unworthy or incapable of benefit by them. The Answer to this is Anticipated by propounding another Question; Can the Infidelity of some, be any hinderance of God's performing His Promise to others, to His Chosen Ones? The Interrogation is a Negation, q. d. It cannot be as the following words show, vid. 2 Tim. 2.13. without effect?

God forbid The Negation that was closely Couch't in the former Verse, is in this Exprest by a Note of Indignation, and of the greatest Detestation,; Yea, let God be true Let him remain or appear Faithful to his Promises and Covenant; or let him be Acknowledg'd to be so, according to the frequent Testimonyes of Scripture, vid. Numb. 23.19. Tit. 1.2. Heb. 6.17, 18., but every man a liar Or, although every Man should be a Lyar; or whatsoever we say of Men, who are all mutable Creatures, who are lyable to Mistakes in their own Natures, and so may easily Deceive others, vid. Psal. 116.11., as it is written, That thou mightest be justified That thou mightest be acknowledged Iust in thy Promises and Threatnings; in which Sense the Word is used in divers Places, Ma. 11.19. Luk. 7.29.34. and 10.29. in thy sayings, and mightest overcome That thou might'st be Clear or Pure, so 'tis in the Psalm. The Apostle Honours the Seventy, which was the common Translation, and minds the Sense rather than the Words. He that is Clear, is like to overcome in a just Iudgment. when thou art judged Or, when thou Iudgest; the Word may be taken Actively or Passively, i. e. When thou dost Execute Iudgment upon any, Or when any do presume to Censure You..

But if our unrighteousness commend the righteousness of God An Anticipation of another Objection, which might be made upon the preceding Words: That if the Faithfulness of God, in keeping his Promises, does appear in and notwithstanding the Vnfaithfulness of Men; then we gather thus much, That the Fidelity of God is rendred a great deal more Commendable, by the Perfidiousness of Man., what shall we say Thus we Object, or this will be the inconvenience.? Is God unrighteous, that taketh vengeance i. e. Then God is unjust in Punishing the Iews, or any other Wicked Men, for that which tends to his own Glory, and the Commendations of his Veracity.? (I speak as a man This is the Language of Carnal Men, and such Blasphemy they speak; I ecite the Objection of some Men, and speak after their Carnal manner..)

God forbid He rejects the Cavil, with his usual Note of Detestation, as not thinking it worthy of Answer.: for then how shall God judge the world q. d. If God were in the least Unrighteous, How could He Govern the World at present, and Iudge it at last in Righteousness? which is affirmed, Psal. 96.13. and 98.9. Or, How could He be God and Supream, if He were not Just by his Nature and Essence, and his Will, the very Rule of Righteousness, vid. Gen. 18.25. Iob. 34.12.?

For if the truth By Truth he means the Faithfulness and Veracity of God, as by Lye, the Perfidiousness and inconstancy of Man (ut supra & alibi.) of God has more abounded through my lie unto his glory; why yet am I also judged as a sinner q. d. If more Glory accrews to the Name of God, by my Wickedness; What reason is there, that I should be Punisht, and proceeded against as an Offender, who have occasioned this further Glory to God? The Apostle does plainly Personate in this place a wicked Objector, or he speaks in the Name and Person of such a One. This way of Speaking and Writing, is very frequent among all Authors; and 'tis ound sometimes with the Pen-Men of the Holy Scriptures, vid. Eccl. 3.19, 20, 21, 22 1 Cor. 15.32, The Apostle tells the Corinthians, 1 Cor. 4.6. That in a Figure he Transfer'd some things to himself, and to Apollos for their sakes, that they might not be puffed up; he counted such Schemes and Figures as these to be most profitable and efficacious to the Reader.?

And not rather The placing of these Words makes them ound harshly, and consequently causeth Obscurity: Criticks make a great stir about them, some including them in a Parenthesis; Others affirming, there is a Transposition in them. They seem to be a Refutation to the former Cavil, and must be Accommodated to that Sense. It is as if the Apostle should have said, If Sinners deserve no Punishment, because God reaps Glory to himself by their Sins; then that is a good Proverb or Saying, which is in some mens Mouths, and We our selves are Slander'd with it, as if it were our Opinion and Doctrine: That We may do Evil, that Good may come of it. But this Saying is generally Exploded; none dare to vouch it, and therefore the former Cavil is of no Force. as we be slanderously reported, and as some affirm, that we say, Let us do evil that good may come, whose damnation is Just i. e. Their Damnation is just, who Teach such Doctrine, and Practice accordingly; who do evil that good may come of it. The Apostle does not vouchsafe to refute this absurd Saying; but simply Condemns it, and those that put it in Practice: Or else his meaning in these Words is this, That they Iustly deserve Damnation, who Calumniate the Apostles and Publishers of the Gospel, and raise false Reports and Slanders of them: Their Damnation is Iust, who affirm We say or hold, That Evil may be done, that Good may come thereof..

What then? are we better then they The Apostle here returnes to the Argument that he had been handling in the beginning of the Chapter. He brings in the Iews propounding a Question. Seeing it was confest, that the Oracles of God were committed to them; then it follow'd that they excell'd the Gentiles, and stood upon better Ground than they.? No in no wise He does not contradict himself as to what he had said of the Iews Prerogative, ver. 2. They did indeed excel the Gentiles as to some external Benefits, of which you have a larger account, chap. 9.4.5. but not upon the account of any Evangelical Righteousness, or their own supposed Merit.: for we have before proved Viz. Separately and apart in the foregoing Chapters: And the same is now to be asserted of both Iews and Gentiles, Conjunctly and together. That notwithstanding the Iews boasted of their Law, and the Gentiles of their Philosophy; yet as to the Evangelical Faith and Righteousness, they were both in the same Case. both Jews and Gentiles, that they are all under sin Under the Power of Sin, but chiefly under the Guilt of Sin, vid. ver. 19..

As it is written viz. In several places of Scripture, which he quotes in the following Verses, giving us the Sense, though not so strictly tying himself to the Words; And this is a proper Proof to the Iews at least, whom he had called a little before the Keepers of these Oracles., There is none righteous, no not one The more general Proof with which he begins, is taken out of Psal. 14.1. and 53.1. upon which places, see the Annotations.:

There is none that underst ndeth A more particular Proof of the Corruption of the Soul, and the Faculties thereof; and first of the Mind, taken out of the forecited Psalmes, which may be Compar'd with the Scriptures which speak of the Ignorance and Blindness of the Mind, Deut. 32.29. Iob. 32.9. Isa. 1.3. Ier. 4.22. and 10.14., there is none that seeketh after God A Proof of the Corruption of the Will, which ollows also in the forecited Psalmes..

They are all gone out of the way Viz. Of Truth or Life, vid. Psal. 14.3. and 36.4. and 58.3. This does Illustrate the former Charge., they are together become unprofitable Unuseful, and which is more Noysom, and fit only for the Dunghill, as the Word signifies; this follows also in Psal. 14. vid. Iob. 15.16., there is none that doeth good, no not one The same, as ver. 10. though more exactly according to the words of the Psalm, where also it is twice repeated, vid. Psa. 14.1, 3..

Their throat is an open sepulchre He proceeds to instance in the Corruption of Man, with respect to the Members of his Body; and he mentions the Organs of Speech in Four several Expressions; much to the same purpose The First is Allegorical taken out of Psal. 5.9. upon which see the Annotations., with their tongues they have used deceit This Next does plainly Express the Corruption of the Tongue because of Lyes, Calumnies, Perjuries, Flatteries; and 'tis taken out of Ier. 9 3, 4, 5., the poyson of Aspes is under their lips The Third Expression is Allegorical as the first, taken out of Psal. 140.3. Upon which see the Annotations..

Whose mouth is full of cursing and bitterness. This last and very plain Expression of the Corruption of the Tongue, is taken out of Psal. 10.7. vid. Notes there..

Their feet are swift to shed blood If we Consider this Member also, we may see the Corruption of Man, witness that Testimony, Prov. 1.16. and Isa. 59.7. on both which, vid. Annotations..

Destruction and misery are in their wayes:

And the way of peace have they not known Both which Assertions lye together, and follow in that Isa. 59.7, 8..

There is no fear of God before their eyes This Last Assertion gives us one true Cause of all the aforesaid Evils; taken out of Psal. 36.1. vid. Notes there..

Now we know that whatsoever things the Law says, it says to them who are under the Law Another Anticipation of an Objection to this purpose. All these Testimonies (might the Iews say) do not concern Us; they concern the Impure and Gentile World only, unless Possibly some prophane Wretches amongst our selves also. But to this the Apostle sayes, We know (which some think has the force of an Asseveration) that whatsoever the Law of God, more especially the Mosaical Law, or more Generally all that is contained in the Scripture, says of the Wickedness and Defection of Mankind; it says to the Iews more particularly, to whom the Law was given, and who are under the Conduct of it; much the same with that Phrase, Chap. 2.12. vid. Chap. 6.15. 1 Cor. 9.20., that every mouth may be stopped i. e. Hindred from Boasting, to which the Iews were so prone; or rather that Conscience might so press them, that they should silently, or as it were Speechless, expect their own Damnation, without being able to frame any Excuse, vid. Psal. 63.11. Ezek. 16.63. Mat. 22.12., and all the world may become guilty before God That Iews and Gentiles, and all Man-kind, as deprav'd, might be Obnoxious to the Judgment and Condemnation of God, vid. ver. 6. and Iohn 3.18..

Therefore i. e. Seeing the Gentiles, by the Law of Nature, and the Iews, by the Written Law, are thus subject to the Judgment of God; and seeing no one is able to Fulfil the Law, and satisfy for the Breach of it: Therefore, &c. by the deeds of the law He means the Moral Law, and not the Ceremonial Law only or chiefly; even that Law that forbids Theft and Adultery, as ch. 2. and Concupiscence, as ch. 7. And by which, as this Text sayes, is the Knowledge of Sin; to which, Gentiles as well as Iews, are obliged; and by which therefore they are Condemned., there shall no flesh A common Synecdoche, vid. Gen. 6.3, 12. & alibi. The same with no Man living, in the Psalmist; especially being deprav'd, with original Corruption, which is called Flesh in Scripture. be justified in his sight Or be discharg'd in the Court of Heaven; the Phrase is taken from Psal. 143.2. vid. Annotations there.: for by the law is the knowledge of sin Le t any should think that the Law hereupon is useless, he goes on to show its Use, but a quite contrary one to what they intended. It Convinceth Us of our Guilt; and therefore is far from being our Righteousness, Chap. 7.7. 1 Cor. 15.56..

But now q. d. Though Justification be not by the Law, yet it is to be Obtained in another way, as follows. the righteousness of God vid. Ch. 1.17. without the law In-as-much as the Law, pressing Obedience to be performed by Us in our own Persons, seems plainly ignorant of the Righteousness of another imputed to Us. is manifested This Righteousness nevertheless is Reveal'd plainly, now since the Coming of Christ, and in the Gospel, as in Ch. 1.17., being witnessed by the law and the Prophets That there may be no suspicion of Novelty, vid. Iohn 5.46, 47. The Testimonies he refers to, are very Numerous, vid. Gen. 3.15. and 15.6. and 22.17.18. Isa. 53. Ier. 31.23, 31. Dan. 9.24, 25. See the same Argument us'd, Act. 24.14. and 26 22. and 28.23..

Even the righteousness of God which is by faith of Jesus Christ He mentions the Righteousness of God again, that he may further Explain it by the Means or Instrument, by which it is received, viz. Faith. vid. Chap. 4.11, 12. and 9.30. Phil. 3.9. Where there are several Expressions to the same purpose that this Righteousness is without the Law indeed; but it is by the hand of that Faith, by which we Believe in Iesus; called therefore here, The Faith of Iesus Christ., unto all, and upon all them that believe Whether they be Iews or Gentiles, if they Believe, excluding the self Justiciaries amongst the one, and the Philosophers amongst the other., For there is no difference They are Justify'd two several wayes, ver. 9..

For all have sinned q. d. No wonder there is no difference, when both the one and the other have the Guilt of Adams Transgression imputed to them, and have original Corruption inherent in them, from whence proceed very many actual Transgressions., and come short of the glory of God i. e. Of the glorious Image of God, in which Man was at first Created; Or of Communion with God, in which the glory of a rational Creature does consist: Or rather of the Eternal Glory, which they come short of, as Men that run a Race are weary, and fall short of the Mark..

Being justified i. e. Being in this case, they can by no means be acquitted and free'd from the Accusation, and Condemnation of the Law; but in the way and manner that follows. freely by his grace He mentions the great moving Cause of Justification first (which does comprehend also the principal Efficient) that it is without any Cause or Merit in us; and by the free Favour of God to undeserving, ill deserving Creatures, Eph. 1.6, 7. and 2.8. Titus 3.7., through the redemption that is in Jesus Christ The meritorious Cause is exprest, by a Metaphor taken from Military Proceedings, where Captives taken in War, and under the Power of another, are Redeem'd upon a valuable Price laid down, vid. Mat. 20.28. Mark 10.45. 1 Tim. 2.6. Heb. 9.12..

Whom God has set forth i. e. God the Father has propos'd this IESVS, in the Eternal Council, and Covenant of Redemption, Eph. 1.9. 1 Pet. 1.20.21. Or in the Types and Shadows of the Old Tabernacle; and has now at last shown him openly to the World. to be a propitiation Or Attonement, 1 Iohn 2.2. He Alludes to the Mercy-Seat, sprinkled with Blood, which was Typical of this great Attonement; and from whence God showed himself so Propicious and Favourable to Sinners, Levit. 16.2. Numb. 7.89., through Faith in his blood He goes on to show the instrumental Cause of Justification, to wit, Faith, i. e. The close Adherence, and most submissive Dependance of the Sinner; together with the peculiarity of the Object of Faith, viz. the Blood, i. e. The Death and Sacrifice of Christ; in Contra-distinction to his Dominion (with which yet on other accounts Faith is so much concern'd) and in Opposition to the Blood of Beasts, Slain and Sacrific'd., to declare his righteousness i. e. For the showing forth either of his Goodness and Mercy, vid. 1 Sam. 12.7, 8, 10. Psal. 36.10. Or of his Faithfulness in his Promises, and fulfilling all Types and Prophesies: Or else of his Vindictive Iustice, in the Just proceedings of God against Sin, which He has Condemned in his Son, though He justify the Sinner. Or further it may be understood of the Righteousness of Faith, of which ver. 22. which is hereby shown to be His; and to Manifest it self in the Forgiveness of Sins, and which is so Declared as to be exhibited. for the remission of sins that are past, through the forbearance of God He means, either the Sins committed before Justification, while God bore so Patiently with the Sinner, and did not presently take the Forfeiture. Or else the Sins Committed under the Old Testament, before the propos'd Propitiation was expos'd to the World: When God so indulg'd our Fathers, as to Pardon them upon the account of what was to come, vid. Heb. 9.15, 16, 17, 18.;

To declare I say at this time his righteousness He repeats the final Cause of Justification, viz. The making the aforesaid Declaration of the Righteousness of God, in the time of the Gospel, and Dispensation, and Ministry thereof, 2 Cor. 6.2. which is taken out of Isa. 49.8.: that he might be just, and the justifier of him which believeth in Jesus i. e. That no Wrong might be done to the Essential Purity of his Nature, or Rectitude of his Will; nor yet to his immediate Justice, by which he cannot but hate Sin, and abhor the Sinner as such; though in the mean time he gives a Discharge to him, that is of the Faith of Iesus (as 'tis in the Original) Or of the Number of those that Believe, and Cast themselves upon a Saviour..

Where is boasting then The Apostle does, as it were, insult over them. q. d. Where is now the former Boasting of the Iews, as if they were so much better than the Gentiles; Or what is become of the ground of Boasting, that they, or either of them might think they had in the Law, or Philosophy, or any Moral Performances, vid. Ier. 9.23, 24.? It is excluded. By what law? of works If it be enquir'd upon what account this Boasting is excluded? We Answer plainly, It cannot be by that Law that Commands Works, as the condition of Acceptance and Justification; and tells us nothing by whom that Condition should be fulfilled; the Law being become weak to us, for such a purpose, by reason of Sin, Chap. 8.3.? Nay but by the law of faith i. e. The Gospel-Law which requires Faith, by which the Righteousness of Christ is imputed to us, and Attained by us. And this is call'd a Law of Faith, as some think, in Condescention to the Iews custome of Speaking, who are much delighted with the Name of the Law; and so that he might not be suspected of Novelty: But as most, it is an Hebraisme, denoting no more than the Doctrine or Prescript of Faith..

Therefore we conclude Here is the Conclusion of the whole Matter, that he had been Discoursing of, from ch. 1.17. to this very Place. When he sayes we conclude, he means We have Reason'd or Argued well, as Logicians do; Or this is the full Account that we have taken, and sum'd up after the manner of Arithmeticians. that a man is justified by faith without the deeds of the law A Phrase equivolent to that which is so much spoken against, that we are Iustified by Faith only; as if we should say, That God is to be Worshipt, excluding Angels, Idols, Images, &c. It would be as much as to ay, God is to be Worship't only..

Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also By answering his own propos'd Questions, he plainly shows us, That the Covenant of Grace, by which God is God of his People, does not belong to the Iews only; that they only should have Justification & Bliss, but to the Gentiles also, according to the Promise, Gen. 17.5. & 22.18. Psal. 2.8. Isa. 11.10, 12. and many others; which Promises are more especially to be accomplisht, now the Wall of Partition is broken down, as Eph. 2.13, 14..

Seeing it is one God which shall justify the circumcision by faith, and the uncircumcision through faith That it may not be thought, that God is variable in the Action of justifying Sinners; but that it might be known, that He is One, i. e. Unchangeable, he shows, That both the Circumcis'd Iews, and Vncircumcis'd Gentiles, are Justified by the same God in Christ, and by the ame way and manner, viz. By and through Faith, with no more difference, then there is betwixt these two Phrases (by Faith, and through Faith) which can't be distinguished the one from the other..

Do we then make void the law through faith A very material Objection is here to be Anticipated and Answered, viz. That by Establishing Justification, by Faith alone the Law is rendred useless, and the Obligation thereto destroy'd.? God forbid: yea, we establish the law Having rejected this Objection, by his usual Note of Abhorrency, he proceeds to show, That nothing more Establisheth the Law, in as much as by Faith we attain a perfect Righteousness, we are intere sed in the most complete Obedience of Christ to the Moral Law; and that hereby every Type, Promise, and Prophecy is Fulfill'd, vid. Mat. 5.17. Luk. 16.17. And we our selves also, being Enabled thereunto by a Gospel-Spirit, have a more exact Conformity to the Law, though we cannot reach to a Fulfilling of it..