The Great Propitiation, Discourse
A Diſcourſe concerning the Apoſtle Paul's meaning, by Juſtification by Faith, occaſioned by ſome paſſages in the Sermons.
An Endeavour to make apparent, That the Apoſtle Paul, by Juſtification by works, and by the Law, means juſtification for mens deſerts and merits, or by unſinning obedience without pardon: And by Juſtification by Faith, means pardon of ſin upon mens believing and turning from ſin to God: And that it is not in the leaſt his deſign to exclude Repentance and ſincere Obedience from being a condition of our juſtification; but that he includes them in the word Faith.
FIrſt, We are ſure, whatever the Apoſtle teacheth, is conſiſtent with himſelf and the whole tenour of Scripture: Therefore his meaning cannot be, That it is not neceſſary, or that it is dangerous for any to repent and turn from ſin, for pardon, or juſtification and ſalvation. But this I have already cleared.
Secondly, We are ſure, Whatever the Apoſtle ſaith is true, and his arguing cogent; as when he tells us, Rom. 4. 4. To him that worketh, the reward is not reckoned of grace, but of debt: and Rom. 11. 6. If by grace, then it is no more of works; but if it be of works, then it is no more of grace. Now this would not be true (for a reward may be of works, and yet of grace) unleſs by works he underſtand meritorious works, or full and compleat innocency. If there be a promiſe made of a reward to a work, yet if the work be inconſiderable in value to the reward, this reward is to be aſcribed to the grace, and favour, and kindneſs, of him that promiſeth and giveth the reward, and not to the merit of his work that receives it. It would be in this caſe, of Grace as the Cauſe, though of Works as the Condition; the Works not being meritorious. Elſe it would be impoſſible for any promiſe to be a gracious promiſe, that hath any duty for the condition of it; which to affirm, would be the abhorring of any rational ſoul, yea though the condition was to be performed by the man's own ſtrength (whatever any ſay to the contrary), which yet is not in the caſe-in-hand, I willingly grant; yea, a conditional promiſe would not be one jot leſs gracious, if the condition was to be performed by man of himſelf; and is not more gracious, becauſe God cauſeth us to perform it; only this cauſing us to perform it, is more of grace. Dare any deliberately ſay, theſe conditional promiſes were not of grace, becauſe a work made the condition? viz. If the wicked turn, he ſhall live. Repent, that your iniquities may be blotted out. Nay, do we not expreſly read, Such are of grace? Jer. 3. 1, 12. Thou haſt playd the harlot with many lovers; yet return, and I will not cauſe mine anger to fall on you: For I am gracious and merciful. 2 Chron. 30 19. The good Lord pardon every one that prepareth his heart to ſeek, &c. though he be not cleanſed according, &c. Nehem. 13. 22. Remember me, my God, concerning this alſo, and ſpare me according to the greatneſs of thy mercy. Jonah knew, if God ſpared Nineveh upon repentance, it would be an act of grace; I know thou art a gracious God, and merciful, Jonah 4. 2. Whatſoever any one gives or promiſes to another who works, more than the merit of the work amounts to, is of grace; and the juſtification of any man upon any terms leſs than the obedience of the Law in every thing, is of Goſpel-grace, to wit, of pardon.
Thirdly, The oppoſition of the Apoſtle is good and true, if by works be meant meritorious works, deſerving the reward, or full and compleat obedienee to the Law in every thing, viz. If of meritorious works, then not of grace; then the reward is no more than what is owing in ſtrict Juſtice; and one need not cry gratias, grace, grace; need not give thanks for ſuch a reward. And, if of compleat unſinning obedience; one needs not pardon, cannot be pardoned, cannot give thanks for the reward, as having of it, upon the account of ſin, pardoned.
Object. But would not Adam's juſtification have been of grace, if he had continued in his innocency, though it would have been of works?
This ſome object againſt this Tenent, That the Apoſtle meant it of meritorious works, or full obedience; and I never ſaw this well cleared, and many are much puzled with it; therefore I will ſpeak the more largely to it.
Anſ. I diſtinguiſh here between juſtification ſimply taken, as juſtification of an innocent man accuſed or accuſable, though falſly; and between the juſtification of a man with the reſultancies from it; which, though immediate reſultancies, yet come on him upon his meer juſtification, by virtue of ſome gracious Law, Promiſe, or Covenant, made on condition of his innocency.
Firſt, Suppoſe there had been no promiſe made of everlaſting happineſs to Adam, on condition of continued innocency; but only a threatning, That if he ſinned, he ſhould dye, be damned. Firſt, In this caſe while he had continued innocent, it would have been of debt, not to have condemned him as a ſinner; and ſo juſtification of him from any thing befalling him for the breach of the Law, would have been of debt, and not of grace; no thanks. Secondly, But his juſtification in this caſe would have reached but a little way, would have reſulted no further than I have expreſſed: For God might yet when he pleaſed, have annihilated him; for it ſeems not rational to affirm, That if God make a rational Creature, he may not lawfully and in equity unmake and annihilate it, except it offend him: this would be to impoſe hard terms on God. But yet it would be of due debt, that this annihilation ſhould not be as a token of his diſpleaſure, and for the breach of the Law, if he had not broken it, as is ſuppoſed.
Secondly, Suppoſe the Covenant ran thus: If he obey, he ſhall live eternally happy; but if he ſin, he ſhall dye, be damned; as it is ſuppoſed it did.
Firſt, Here, while man keeps his innocency, That he be juſtified as innocent, and not condemned as guilty; is of natural equity, and not of grace. Which would have been enough, had we no more to ſay, to juſtifie the Apoſtle's ſpeech, if we take it not ſtrictly, but as we uſe to do other moral ſayings; the foundational and moſt immediately obvious part of juſtification, being of debt.
Secondly, But that this very juſtification ſhould reach ſo far as right to continued life and happineſs, would be of grace; becauſe that promiſe that cauſes this right to reſult, during him innocent, was of grace, and not of debt.
Thirdly, Yet this juſtification thus reſulting to continued life and happineſs, would not (man continuing obedient) have been of Goſpel-grace, of that kind of grace which the Apoſtle hath occaſion mainly to ſpeak of, which is Mercy and Pardon; it would not have been of Goſpel-grace, of forgiveneſs; which is the thing the Apoſtle hath much in his eye. No thanks would be due upon the account of forgiving him any thing.
Fourthly, But to clear all beyond poſſibility of exception; The Apoſtle only ſpeaks ex hypotheſi, and on ſuppoſition: for the Creature cannot poſſibly merit any thing of God (but as above-ſaid, that, if innocent, he be not condemned as guilty) and the Apoſtle knew, their works were not meritorious, that his oppoſers pretended were ſo. Now ſuppoſe, I ſay, that obedience was meritorious of eternal life, of the reward; ſuppoſe, man did any thing meritorious of Heaven; then ex hypotheſi, ſalvation would not be of grace in any ſenſe, but properly of debt, which is all the Apoſtle here affirmeth. And it ſeems the Pharaiſaical Jews went as high (as ſome Papiſts do now) as to hold their good works meritorious of eternal life; and our Jewiſh Antiquaries manifeſt, that this Tenent was common amongſt them; and you ſee, if of meritorious works, then not of grace in any ſenſe. And in this ſenſe Adam's juſtification to life upon his unſinning obedience, would not have been of meritorious works, but of grace, though not of pardon and Goſpel-grace and Mercy. It is eaſie to anſwer, take it which way you will. For if you will by works underſtand no more than perfect obedience to the Law, then juſtification will not be of Goſpelgrace, which is pardon. But if by works you will underſtand works properly meritorious of ſalvation; then if of works, not of grace at all. And in ſome places the Apoſtle ſeems to take the words in one ſenſe, ſometimes in the other. For, as here he ſeemeth to mean proper merit; ſo, Gal. 3. 10. As many as are of the works of the Law, are under a curſe; for it is written, Curſed is every one that continueth not, &c. implieth, Man ſhould have been bleſſed and not curſed, as being juſtified by works, had he fulfilled, &c. Here juſtification would have been of works not properly meritorious, but being of Law-works, it would not be by Goſpel-grace and pardon; though there would have been in ſuch a caſe the Law-grace ſpoken of. For (to ſpeak by way of anticipation) if God was not bound in ſtrict Juſtice to make ſuch a promiſe, If man obey perfectly, he ſhall be happy; if the making of it was of grace, the making of it doth not hinder the performance of it from being of grace, law-grace; no more than God's making this law, That ſinner that repents and believes, ſhall be ſaved, maketh man's juſtification for being of Pardon and Goſpel-grace.
Object. The Jews Works and Priviledges were not meritorious nor perfect: Therefore the Apoſtle doth not mean by works, meritorious works, or perfect.
Anſ. Firſt, It is true, they were not meritorious, elſe they would have been juſtified and ſaved of debt, without Chriſt's ſatisfaction.
Secondly, But they maintained and pretended their works ſuch, and this was to make Chriſt's death vain. This very opinion made them ſlight Chriſt, and kept them from ſubmitting to the righteouſneſs of God, the Goſpel-way of juſtification. And (by the way) if any ſhould now have this conceit concerning faith, repentance, ſincere obedience, works of charity, viz. that they are meritorious of their juſtification and ſalvation, a ſatisfaction for their ſins, recompence enough to Juſtice; they would be in the ſame condemnation with theſe, and Chriſt ſhould profit them nothing. For, this was the reaſon why Circumciſion and other obſervations of the Law would undo them (Gal. 5. 2.), not becauſe they had that merit in them which they ſuppoſed; for then they would have been juſtified and ſaved by them: but becauſe they conceited them meritorious, making them worthy deſerving men; and ſo could not poſſibly, during this conceit, expect or deſire juſtification in God's way of grace or Mercy through a Propitiation; they could not but deſpiſe it, as eſteeming they had no need of it, as indeed they had not, if their conceit was true.
Fourthly, Faith and Repentance are works (it would move a man with pity to ſee the weakneſs of mens attempts to prove that faith is not a work, when Chriſt himſelf calls it a work) therefore his deſign is not to exclude every good work from any intereſt in juſtification; elſe he would exclude Faith it ſelf; but only perfect or meritorious works, or works conceited ſo to be, which comes all to one: for as works really compleat or meritorious, would eſſentially hinder pardon by Chriſt's death, being eſſentially inconſiſtent: ſo a man conceiting his works meritorious, is by God's Law of Grace excluded from any intereſt in this Propitiation. For he hath made it a part of the condition, That men be ſenſible of their unworthineſs, unrighteouſneſs, and undone eſtate without Chriſt and Pardon. You ſee what the Apoſtle's meaning is not. Now that you may ſee what his meaning is, let theſe two things be well conſidered, viz. What the Jews Opinions were; and, What the Apoſtle's Deſign was.
Firſt, What the Jews Opinions were which Paul oppoſed; which are ſomething plain from Scripture, and are made more plain by the Writings of ancient Jewiſh Authors.
Firſt, They held their good works meritorious of eternal life: yea, ſome of them maintained, that any one Commandment kept by a Jew, thus merited.
Secondly, They had high thoughts of their great worth, as being Abraham's ſeed, and circumciſed worthy men: Think not to ſay, We have Abraham to our Father. They were great boaſters; Where is boaſting then? Many of them held, all Jews (with very little exception) ſhould inherit eternal life; yea, though dying by the hand of Juſtice for crimes.
Thirdly, Yet the more Phariſaical ſort talkt of repentance as a thing of little uſe to them that were of ſtrict obſervance to make up what wanted: The righteous perſon needing no repentance, ſeemeth to be ſpoken alluding to their opinion. The common people that knew not the Law, that knew not or uſed not their Traditions, were looked on by them as curſed, hopeleſs; no juſtification for ſuch, nothing would ſerve to ſave them, but taking up their way. John's Doctrine of remiſſion of ſin, and juſtification upon repentance and leading a new life, without Phariſaical, ſtrict, unwritten obſervances and traditions, which were not poſſible to be kept by people of ordinary employment, was almoſt new doctrine amongſt them, and was derided by the Phariſees, as much as ſuch doctrine would be by the ſtrict and religious Orders (as they are called) amongſt the Papiſts; but was embraced as welcome news to the common people; for ſalvation to be a thing of poſſible attainment, by ordinary people ſenſible of their guilt; yea, and by Publicans and Soldiers, without leaving their courſe of life, provided they carry regularly in it; and by Harlots, upon leaving their leud courſes.
Fourthly, They held the Law required no more than the obſervance of the outward man.
It was a determined caſe amongſt their *David Kimchi in Pſal. 66. v. 18. Aben Ezra in Dialog. Joſephus lib 12. Antiq. Ju-Judaic. cap. 13.Doctors before, and about theſe days, That evil thoughts and deſires were not ſin; and that the Tenth Commandment was not a Command, but a Counſel, which men would do well to obſerve; but ſinned not in neglecting the obſervance of it. They had determined that, unleſs in the caſe of worſhipping falſe Gods, no ſin could be committed by the will, without an actual commiſſion following; and ſo, that it was no ſin to deſire to adulterate a Neighbour's Wife, ſo the act followed not. And then, no wonder if many of them ſuppoſed themſelves to need no pardon or Goſpel-favour from God; no wonder, if the Phariſees be repreſented as having nothing to confeſs, never asking for pardon, never ſaying, God be merciful to me a ſinner!
Fifthly, They placed the moſt of their confidence in Ceremonial matters, tything mint, &c. neglected the weightier matters of the law, faith, repentance; placed much in obſervance of unſcriptural-Traditions, to make up what might any way want of their external obſervation of the Law to juſtifie them. And it ſeems the Phariſaical Jews in the Apoſtles days never pretended any meritoriouſneſs of faith in God or Chriſt, fear of God, love of God, repentance, Chriſtian obedience; therefore he never ſpeaketh directly of excluding theſe from merit, though, by conſequence, and by the parity of reaſon, they are excluded. It rather appeareth, that they looked on ſuch things as low unworthy things, in compariſon of thoſe things they moſt gloried in; and thought them needleſs as conditions, and that they might be juſtified without them upon their external obſervances; or elſe he would more copiouſly, and ex profeſſo, have told us, how theſe alſo are ſo far from meriting, that it would be damnable to account them meritorious, as he doth by conſequence; and would have yet told us more fully, they are conditions of the promiſe (as the Apoſtle James doth afterward) and included in the word Faith which he uſeth. But this not being the Controverſie, he ſecurely comprehends all theſe things, obedience to the Goſpel, the whole of Chriſtianity, in the word Faith, as being a word uſed ordinarily by Chriſtians to comprehend the whole of Chriſtianity. By Faith, he meant Believing, and Living ſuch lives as thoſe Chriſtians at that time (that obſerved not the Ceremonial Law) lived. And we now by the word Believers, mean ſincere Chriſtians. When that great diſſention aroſe, Acts 15. 5. ſome teaching, that except men were circumciſed, and kept the Law of Moſes, they could not be ſaved or juſtified; they meant, by Moſes Law, thoſe Commands that required ſuch obſervances as were now really unneceſſary to juſtification and ſalvation, being mortuae dead, though not yet mortiferae deadly: For had they only taught, That except men repent, and fear and love God, and obey him, they could not be ſaved; the Apoſtles would not have oppoſed them in it. But they meant. Except men were circumciſed, and did thoſe things many of which none uncircumiſed were to do (according to the Jews own opinion) they could not be juſtified and ſaved.
Now their allegations to maintain their merits, being diverſe and various, and not punctually ſet down, becauſe well known to thoſe to whom he more particularly wrote: It need not offend us, that ſometime the Apoſtle hath reference to one of theſe pretences, ſometime to another; and that tranſitions are often obſcure; and that he ſometimes ſpeaks only of the Ceremonial Law, ſometime only of the Moral, ſometimes of both; and ſometime it is not eaſily to be determined which he ſpeaks of.
Nay, ſuppoſe that true which ſome alledg (to prove that it is not much of the Apoſtle's buſineſs here to prove man's juſtification lies in pardon of ſin) viz. That it is improbable any ſhould think they needed no pardon (which yet is an opinion too frequent with men now, if there be any ſuch, as none queſtion but there are, that think they have ſo lived, that ſet one thing againſt another, it would be hard or unjuſt meaſure for God to condemn them: for theſe judg freedom from the penalty to be due from natural Juſtice, and ſo not pardon) yet how ordinary is it for men that will pertinaciouſly defend an error, as theſe did (to wit, the excluding of the Gentiles without circumciſion) to flye to ſome allegations that they can ſcarce believe themſelves?
Secondly, Conſider what was the Apoſtle's Deſign, what he aimed mainly to prove, in thoſe ſeemingly difficult paſſages about Juſtification, and you will find it was no way pertinent to it, to make an oppoſition between what God hath joined as neceſſary, viz. Belief of, and obedience to, the Goſpel. Now you will find his great Deſign, by obſerving what occaſioned thoſe paſſages from him, which was this.
The Phariſaical Jews, all of them, yea ſome of them that were ſo far convinced of Chriſt's being the true Meſſiah, (by the undoubted atteſting evidences) as to profeſs themſelves Chriſtians (Acts 15. 5. Certain of the ſect of the Phariſes which believed, ſaid, that it was needful to circumciſe the Gentiles, and to command them to keep the Law of Moſes) were wicked oppoſers of Paul's (the Miniſter of the Gentiles) preaching to, and receiving into the Church the Gentiles (1 Theſ. 2. 15. They pleaſe not God, and are contrary to all men, forbidding us to ſpeak to the Gentiles that they might be ſaved); they could not endure that the ſinners of the Gentiles (as they were called probably ordinarily by them in oppoſition to Jews by nature, Gal. 2. 15.) ſhould be eſteemed in as good a condition as they, when God had once purified their hearts by faith; and ſo no difference in that reſpect.
They are (think they) unworthy, baſe, vile men; though Chriſtians, they are uncircumciſed men (Eph. 2. 11. You are called uncircumciſion (i. e. by way of contempt) by that which is called circumciſion in the fleſh).
But theſe Jews thought themſelves brave, worthy, deſerving perſons (yea, though they lived wickedly) in that they were Abraham's ſeed, and obſerved the Ceremonial Law, in which they chiefly placed their merits; they gloried, We have Abraham to our Father, we are circumciſed; and thought upon that account they deſerved great reſpect from God and man: and ſhould the vile uncircumciſed Gentiles be in as good a condition as we, upon their receiving the Goſpel? What, are not Jews better than other men? And indeed, the Apoſtle himſelf, before his great change, thought theſe things highdeſerving priviledges; and he names them as things he had much ado to obtain of himſelf to deny, formerly counting them great gain; much ado he had to quit confidence in things which he counted of, as making him ſuch a full, rich, worthy Perſon, as to need no favour, mercy, or forgiveneſs; though after, he counted them as nothing for theſe ends; yea, as loſs and hinderance, as he had uſed them, Phil 3. 23. Beware of dogs, and of Conciſion (that is, theſe Phariſaical Jews): for we are the circumciſion, which worſhip God in the ſpirit, and rejoyce in Chriſt Jeſus, and have no confidence in the fleſh (he called them conciſion, tearing dogs, rending, perſecuting, as the word ſignifieth; and they were: and ſaith, we are rather the circumciſion, i. e. truly honourable). V. 4. Though I might alſo have confidence in the fleſh: if any other man thinketh he hath that whereof he might truſt in the fleſh, I more; being circumciſed the eighth day, a Hebrew of the Hebrews, a Phariſee, touching the righteouſneſs which is of the law, blameleſs: but theſe things which were gain (of much deſerving worth in my thoughts) I accounted as loſs, that I might be found in Chriſt, not having my own righteouſneſs which is of the Law, but that which is of Chriſt by faith.
It would be ſtrange, unwelcome, yea, abhorred doctrine, to teach the Religious Orders (as they call them) amongſt the Papiſts, That they are no better than others, except they live better. They would reply, Notwithſtanding our vicious lives, yet we are of ſuch an Order, and have obſerved ſuch rules in diet, garments, and ſo have many good merits, are men of great deſerts. You may eaſily gueſs what the things were they placed merit in, if you conſider that few men uſe to place merit in the fear and love of God, or ſincere deſires and univerſal endeavours to obey him, but in ſome external obſervance, void of internal; and ordinarily, chiefly in ſuch things as either are no duties, as Popiſh auſterities; or in ſuch things as they account no duties, as giving alms; and ſo think they thereby ſupererogate, do ſo much not-required as will recompence their neglect of God and inward holineſs.
They might, and it is probable did plead thus againſt the Gentiles being ſaved.
Firſt, They are or were great ſinners, idolaters, ſinners of the Gentiles, and ſo there is no ſalvation for them by the Meſſiah. God would not be righteous, to admit ſuch into favour, to juſtifie ſuch; this would be to deal with men contrary to their deſerts, to juſtifie unrighteous men.
Secondly, However there can be no hope for them except they become Jews firſt; and then their becoming Jews, and being circumciſed, and obſerving the Ceremonial Law (which they looked upon as things of great worth) may make ſuch an expiation and recompence for their Idolatries; will make them ſuch worthy perſons, as God may admit them into favour; as they thought that Ruler worthy to whom Chriſt ſhould do that kindneſs; for, ſay they, he hath built us a ſynagogue. But without thus doing, ſuch low things as their repentance, and belief of, and obedience to, the Goſpel, will ſtand them in no ſtead, they cannot be juſtified and ſaved.
And they might have this carnal motive, thus to oppoſe their admittance without circumciſion; We ſhall glory in their fleſh, in thus getting them circumciſed; for it will keep thoſe things ſtill in repute; and we ſhall however be the chief, being natural, and the other but adventitious Jews.
Now the Apoſtle begins to anſwer to theſe things, toward the end of the ſecond Chapter to the Romans.
Ver. 17. Behold thou art called a Jew; a very honourable Name, but too worthy and honourable in your eſteem; and reſteſt in the law; chiefly in the Ceremonial; and makeſt thy boaſt of God, as having God, in having Abraham to be your Father; like that, The Temple of the Lord, The Temple of the Lord.
Ver. 19. And art confident thou art a guide, an inſtructor of the fooliſh, eſpecially in ceremonial ſervices and traditions; but thou neglecteſt the weighty matters of the Law, thou liveſt looſly and wickedly, and yet counteſt it enough; thou art a Jew, and ſo a worthy deſerving man.
Ver. 25. Circumciſion and ſuch things would profit, or however would have profited; if you did ſincerely obey the Moral Law, if you did walk in that inward holineſs that ſuch things as Circumciſion obliged you to. But if thou live wickedly, thou art no more a truly worthy perſon, than the Gentiles that live wickedly.
Ver. 26. And if the uncircumciſion, the Gentiles, be converted and keep the righteouſneſs of the law, live holily, do that which circumciſion obliged you to, they ſhall be accounted the circumciſed men, the better men.
Ver. 28. For he is not a Jew, a worthy man, who is only ſo in ſuch externals; neither is that the available thing to be circumciſed in the fleſh. V. 29. But he is rather the excellent man, and he is approved of God, who is circumciſed in heart. And though this be looked on as nothing by you, and ſuch as you, in compariſon of outward circumciſion, yet his praiſe is of God; God eſteems him, and approves him, though of grace. And this, as he had told us before in this Chapter (not the hearers but the doers of the Law ſhall be juſtified, in the day when he ſhall judg all men according to the Goſpel) is the condition of juſtification and ſalvation, and not the outward.
Chap. 3. v. 1. What advantage then was there to the Jews? and what profit of circumciſion?
Ver. 2. Much every way; it taught you and obliged you to this inward holineſs; but chiefly, becauſe to them were committed the oracles of God; you had great helps that others wanted. For what though you lived wickedly? this doth not hinder but that theſe things did in their own nature ſtir up, teach, and oblige you to holineſs.
Ver. 9. But what, were not we Jews better than the Gentiles, ſo as they to be ſinners, and we holy worthy men? No; we confeſs on all hands, the Gentiles were great ſinners, and ſo I will prove from the Scripture were the Jews alſo. None righteous, no not one; none that doth good: their throat is an open ſepulcher.
Ver. 19. Now whatever the Law ſaith, it ſaith to them under the Law; that is, whatever the Scripture ſpeaketh, it ſpeaketh of them that lived in Scripture-places; and this was written by David a Jew, and ſo he meant it of the wickedneſs of the Jews.
So that all are ſinners, and under condemnation, you Jews as well as others, whatever your thoughts are to the contrary. And no fleſh can be juſtified in his ſight by the deeds of the law; no man ſhall be juſtified as being a man that deſerves it, or as having no need to have his ſin pardoned, ſo as his juſtification to be of debt, and not to be of grace, favour, and pardon.
Ver. 25. But thus man's juſtification comes about; God hath ſet forth Chriſt a Propitiation, ſince all are ſinners; and God juſtifieth men by this, for his ſake pardoning their ſins.
Ver. 27. Where is boaſting then? it is excluded; but is not excluded by the Law of Works: for if a man was juſtified that way, he might boaſt, God pardoned him nothing; but by this Law of Faith, by this Goſpel-way of pardoning ſinners without merits or ſtrict Lawrighteouſneſs. And therefore the Gentiles may be ſaved if they become Chriſtians, and have this heartcircumciſion (though they have not theſe outward priviledges which you account things of ſuch great worth) God pardoning their ſins upon their believing the Goſpel, and having their hearts purified by it, which you account ſuch low ignoble things.
Chap. 4. This Chapter is accounted by the oppoſers of the doctrine I taught, to have the greateſt appearance againſt it; but I ſhall manifeſt, it doth not in the leaſt oppoſe it. The deſign of this Chapter, as you will ſee, is to prove the whole buſineſs, That the Gentiles may be juſtified and ſaved by grace and pardon of ſin, upon their turning from idolatries, and believing and obeying the Goſpel, without Circumciſion; and he proveth it by this argument, viz. Abraham was a ſinner, and was not juſtified for any original righteouſneſs, as having never ſinned; nor for any meritorious works or priviledges of his that in Juſtice deſerved the reward, by making ſatisfaction for his ſins (for that would ſtill be of debt from natural Law and Equity; if a man could do ſomething after great Crimes that ſatisfies for them all, it would be ſo of Juſtice to acquit him, as not to be of Grace; it would however be, as the Apoſtle expreſſeth it, foreign, as it were by the works of the law, Rom. 9. 31. as it were by the works of the Law: though not wholly or altogether, yet in a ſort, or as it were. They that grant they are ſinners, and yet ſuppoſe they make amends by ſome ſtrict obſervance, ſo that it would be hard and ſevere if God ſhould condemn them, do eſteem their ſalvation due, as it were, by the works of the Law, they eſteem it not of grace. But when it is ſaid, Abraham was juſtified; the meaning is, he was pardoned; and if ſo, God may juſtifie the Gentiles on that manner, viz. by pardoning them.
Ver. 1. Shall we ſay that Abraham found (i. e. all that kindneſs, favour, and juſtification) from the fleſh, i. e. from works, as we ſee in the following verſe? for foreign, according to the fleſh; is in the following verſe repeated and expounded by foreign, by works. So Gal. 3. 3. made perfect by the fleſh, he expounds v. 2, 5. by the works of the law; and ſo, by the fleſh, may ſignifie unſinning obedience to the law; or, by the fleſh, might be meant ſome ſuch meritorious priviledges as thoſe the Jews boaſted of; for Phil. 3. 3. 4. in expounding what is meant by the fleſh, he reckons up Hebrew of Hebrews, circumciſed the eighth day, a Phariſee. We may here underſtand either, but rather both; for his arguing excludes both equally.
Ver. …. No ſure. For if he was juſtified in ſuch a way by the law of works, as having never been a ſinner; or by ſome high merits deſerving ſuch things from God, then he had whereof to boaſt, and ſay he was not pardoned, and that his juſtification was of merit, and not of grace. But not before God, i. e. but he could not boaſt and ſay, God never pardoned his ſins; and that he was one of ſuch worth and merits, that whatever God did for him, was due debt, whatever glorying he might make of his innocency toward men.
Ver. 3. He proves it from Scripture, that Abraham could not thus boaſt: What ſaith the Scripture? Abraham believed God, and it was counted to him for righteouſneſs. Now this very word [counted] proveth this fully, that i… was not due debt from God; and alſo, that his believing did not merit it. For the word [counting] is like the Lawword [acceptilatio], which word [acceptilatio] is uſed in ſuch caſes as when a man accepts from his debtor a penny for a hundred pound, and acquits him upon it. So this very word implieth that his believing was ſo low a thing, as not to be any way meritorious of thoſe great things God rewarded him with upon it. He lays all the ſtreſs (as you will ſee by the following verſes) upon this word [counted] that it ſignifieth graciouſly acquitted him, and not as a juſt man that deſerved it.
Ver. 4. If Abraham had been a man of high merits and deſerts, or his faith any thing meritorious, it would not have been ſaid, God accounted it, which ſignifies God graciouſly accounted it: For to him that worketh, i. e. that meriteth by his works; the reward is reckoned of debt, and not reckoned of grace, as this word ſignifieth. This very word implies, that God might juſtly have refuſed to have juſtified him upon his believing. This is the ſame argument with that, Rom. 11. 6. If it be of grace, then it is not of works, i. e. of meritorious works; otherwiſe grace is not grace and mercy: but if it be of works, i. e. meritorious works, then it is no more of grace and mercy, elſe works is not works; that is, merit is not merit, merit doth not deſerve; which is a contradiction.
Ver. 5.—Counted it to him for righteouſneſs. It cannot be ſaid that a man's believing, or repenting, or any other duty, is counted, that is, graciouſly counted for righteouſneſs, except the man be, and theſe things be void of merit. Therefore it implies, That Abraham believed one that juſtified an ungodly man, an undeſerving man, a ſinner, a man unjuſt: juſtified a man in the ſtrict ſenſe of the law unjuſt, by pardoning his ſins, his unrighteouſneſs. Yea, it is probable, that by the word [ungodly] in this verſe, is implied, that Abraham was once an Idolater as the Gentiles are. This plainly proves, his juſtification was by pardon of ſin; and that he was a man God might juſtly have refuſed to have thus juſtified; and that he was not righteous in God's ſight, in the primary, ſtrict, and propereſt ſenſe of the word, but meerly of grace and pardon.
Ver. 6. And David fully proveth this, in his deſcribing bleſſedneſs, and wherein it lies: for he taketh for granted, that bleſſedneſs comes not by unſinning obedience, or meritorious works, which are inconſiſtent with pardon; elſe he would have ſaid, Bleſſed are they that never ſinned, or have made full ſatisfaction for their ſins: But he tells us it lies in not imputing iniquity; and imputing, accounting righteouſneſs, is nothing elſe but pardon of ſin; imputing righteouſneſs, and not imputing ſin, are all one, and ſignifie the ſame; becauſe to impute or account righteous, ſignifieth, as he proved before, graciouſly to impute; and that can be nothing but pardon of ſin: and ſo the meaning is, God pardoned Abraham's ſin upon his believing God. Which ſheweth, he was no ſuch worthy man as you think your ſelves, ſo as to need no forgiveneſs.
Ver. 9. Now will this bleſſedneſs of Juſtification come only on you Jews? Are not the wicked Gentiles capable of it, if they turn from ſin and Idols to God, and believe his teſtimony of his Son, and obey him, though they never be circumciſed? for we ſay, his faith was reckoned for righteouſneſs: it was not from his worthineſs, but by pardon of his ſin upon believing.
Ver. 10. He yet improveth this Scripture-citation as further cogent, thus: Was this juſtification conferred on Abraham when he was circumciſed, or when he was uncircumciſed? You will find this was ſaid concerning Abraham before he was circumciſed, when he was as yet uncircumciſed, when he could not pretend to this high meritorious priviledg you boaſt of, viz. Circumciſion; but when he was as the Gentile-believers now are, that are confeſſedly void of ſuch accompliſhments. Why may not they therefore be juſtified in ſuch a Goſpelway as he was, having their ſin pardoned through the Propitiation, upon their only believing and obeying the Goſpel? For though you look upon Faith and Obedience as low things in compariſon of Circumciſion; yet theſe were graciouſly accepted from him by God, and his ſins pardoned thereon; and why may they not be accepted from them, without meritorious works, if it be granted ſuch are ſo, which you account ſo?
Ver. 11. And he received the ſign of circumciſion, the ſeal of the righteouſneſs of the faith which he had being uncircumciſed, that he might be the father of all them that believe, though they be not circumciſed, that righteouſneſs might be imputed unto them alſo.
I ſhall here take a liberty not allowed me by my deſigned method, to ſpeak largely of theſe words, becauſe they are difficult, and there is a ſtrange diſagreement about the meaning of them.
The words that theſe are coupled unto, are theſe, It was counted to him in uncircumciſion; then follows, and he received the ſign of circumciſion.
And, that is, and then, or, and after; it is ordinal, as it is frequently.
The ſign of circumciſion, or Sacrament of Circumciſion; it is an ordinary manner of ſpeaking, the genitivus ſpecie; as we uſe to ſay, the ſacrament of Baptiſm, for the ſacrament Baptiſm; ſo, the ſign of Circumciſion, for the ſign Circumciſion; and Beza ſaith he found it ſo, in the Accuſative caſe, in an ancient Copy.
By receiving the ſign of circumciſion, is not only or chiefly meant his receiving it in his body, though he did ſo; but his receiving it in the inſtitution or law of it from God, as John may be ſaid to have received baptiſm, being the firſt to whom it was delivered by God, as an Ordinance, to be by him as a Miniſter adminiſtred.
And as Moſes is ſaid (Acts 7. 28.) to receive the lively oracles of God to give to the Jews; and John. 7. 22. Moſes gave unto you circumciſion, i. e. the Ordinance of it. Without doubt he is ſaid here to receive circumciſion in the ſenſe that God is ſaid (Acts 7. 8.) to give him the covenant of circumciſion, not in the ſenſe wherein he gave it to himſelf, circumciſed himſelf. I grant it doth connote ſecondarily his receiving it in his body, yet ſtill as in the law and ordinance of it, ſo as to begin it to others. And that which makes it further appear to be ſo meant, is this, becauſe the ſtreſs of his becoming the father of all that believe, &c. ſeemeth to be laid here: For if it ſhould have the other ſenſe, all circumciſed might on the ſame account be called Fathers of them that believe. And elſe it is probable the Apoſtle would have uſed the ordinary word foreign, and have ſaid, he was circumciſed; and not, he received circumciſion. Abraham was honoured by God to be the firſt receiver of this Inſtitution. Indeed the promiſe or covenant that this ſealed, had been made known to the world long before, viz. That whoſoever of faln man ſhould repent and believe God, and obey him ſincerely, ſhould be ſaved: and all that were juſtified before Abraham, were juſtified by this law of grace made in the blood of Chriſt: but Abraham was the firſt that received from God this viſible ſeal to confirm it to the world.
The ſeal of the rightsouſneſs of the faith, which he had being uncircumciſed. Theſe words ſeem an exegetical Parentheſis, or a Parenthetical explication of the former words, received the ſign of circumciſion. For theſe words, that he might be the father, ſeem to have their dependance on, and reſpect to▪ the former words, received the ſign of circumciſion. In theſe words here is a definition of that, and alſo of every other Sacramental Inſtitution. Circumciſion is called a ſign or token of the Covenant, Gen. 17. 11. and it is called figuratively the Covenant, v. 10. and Acts 17. 8. even as the Sacrament of the Lord's Supper is alſo called the Covenant; This is the new covenant in my blood; that is, the ſign or ſeal of the Covenant founded in my blood.
By the faith of Abraham is not here to be underſtood that perſonal individual faith which he had; but a faith of that ſort or kind, which he had, even in ſuch a ſenſe as that faith which dwelt firſt in his Grandmother Lois, and Mother Eunice, is ſaid to dwell in Timothy, to wit, not the ſame individual act or habit, but a faith of the ſame ſort or ſpecies, i. e. faith unfeigned, as he explains it, 2 Tim. 1. 5. and ſo theſe words, the faith of Abraham, (ver. 16. of this Chapter) muſt neceſſarily be underſtood to this ſenſe.
Again, Circumciſion is not ſaid by the Apoſtle to be a ſign or ſeal of his faith, or any one's elſe; no, that is a miſtake; though I know in another ſenſe Circumciſion was, and Baptiſm and the Lord's Supper are, a ſeal or ſeals of mens faith or reſtipulation, viz. as they are mens ſeals. We receiving them, engage and profeſs we do reſtipulate and oblige our ſelves to perform faith, the condition, and ſeal it by receiving the elements: We ſo ſeal, as hereby to oblige our ſelves, and to be guilty of falſhood in the Covenant if we do not perform. Yea, he that is baptized while an Infant, is a debtor to the Goſpel, as well as he that was circumciſed when an Infant, was a debtor to the Law. But this is not meant here; for this definition ſpeaketh only of Circumciſion as God's ſeal, and God doth not ſeal that any man believeth reſtipulateth; he ſealeth only what he ſaith and teſtifieth, to wit, his own part of the Covenant. He no where teſtifieth, that this or that man believeth; but that if he do, he ſhall be ſaved. I ſay, it is not ſaid to be a ſeal of his faith, but of the righteouſneſs of his faith, of that faith which he had being uncircumciſed, of ſuch a kind of faith. That is, it is a ſign or ſeal of juſtification upon condition of believing as he did while uncircumciſed. It is a ſeal of the truth of this Covenant or Promiſe, and of God's faithfulneſs in ſtanding to it. He that believeth with ſuch a kind of working-faith, ſhall be juſtified and ſaved; or, to ſpeak more properly, he that believeth and obeyeth as Abraham did.
It was indeed a ſeal of the righteouſneſs of Abraham's faith (ſubjectively and individually taken) but not as his faith; elſe it would ſeal righteouſneſs and juſtification to none elſe, upon ſuch a faith as his. Though it did ſeal his Juſtification, he having that ſort of faith the general promiſe was made to; yet it did not ſeal his juſtification primarily, but only conſequentially, viz. by ſealing the general promiſe. It did not ſeal juſtification to his faith as his; but as true, unfeigned, or faith of ſuch a ſort, ſuch an operative, obediential one, as the Promiſe was made to, which was ſealed. It would have ſealed that thing it did ſeal (that promiſe, he that ſo believeth ſhall be ſaved; he that believeth with ſuch a kind of faith as is deſcribed by being called the faith which Abraham had being uncircumciſed) whether Abraham had believed or no: for, that he believed, was, as we uſe to ſay, contingent or accidental to the thing ſealed. I know ſome Anabaptiſts, to elude arguments drawn from hence, would have it a ſeal of the righteouſneſs of Abraham's faith only, and that it was ſo to none elſe; interpreting it to this ſenſe, to wit, That it was given as a reward to him, a great and ſignal believer, and others were circumciſed upon other accounts. But if this was the meaning, we might as well call every great bleſſing (which he had as a reward of his faith, as having children in his old age, deliverance from dangers and difficulties, and conquering enemies, which were given to him as rewards of his faith, and tokens of God's love) a ſeal of the righteouſneſs of his faith, and a ſign or token of the Covenant, as this is called, Gen. 17. 11. and as the Rain-bow is called a ſign or token of another Covenant, Gen. 9. 8.
Now if Circumciſion was not a ſeal of Abraham's faith at all, nor a ſeal of the righteouſneſs of Abraham's faith as his (as hath been, and might further be made apparent) but of the righteouſneſs of ſuch a kind of faith as his was; then it evidently and eſſentially follows, that it was a ſeal or confirming-ſign of this doctrine, covenant, or promiſe, made to the whole world, That whoſoever of faln man ſhould believe God as Abraham did, ſhould be righteous, treated by God as righteous; be juſtified, pardoned, rewarded, bleſſed, (theſe words are promiſcuouſly uſed) whether he be circumciſed or not; and ſo the Apoſtle ſaith in the latter part of the verſe, that righteouſneſs might be imputed to them alſo that believe, though not circumciſed. For that he be circumciſed, is ſo alien from the promiſe, as to be no part of the condition: for elſe Circumciſion had ſealed an untruth, if a man that ſhould perform the condition, ſhould not be juſtified though he be uncircumciſed.
And indeed, ſince Baptiſm is a ſeal of the ſame, viz. of juſtification or remiſſion of ſins upon repentance, and bringeth forth fruits meet and ſuitable, as is ſaid of John's Baptiſm (and ſure you will grant the faith required in thoſe days was included in the word Repentance): And the Lord's Supper is a ſeal of the ſame New Covenant made in Chriſt's blood, called alſo the Goſpel which the Apoſtles were ſent to preach. And the Apoſtle Paul ſaith, He hath made us able Miniſters of the New Covenant, 2 Cor. 3. 6. and we ſee what that Covenant is, Rom. 10. 6, 8. The word of faith which we (that is, he and other Apoſtles) preach: the law of faith is this, If thou believe, thou ſhalt be ſaved. Since, I ſay, this is the tenour of that which Baptiſm and the Lord's Supper ſeal, if men believe and obey the Goſpel, they ſhall be ſaved; it doth demonſtrably alſo follow, that if a man did perform the Goſpel-condition, the condition of that Covenant whereof Baptiſm is a ſeal, he would be juſtified and ſaved whether he were baptized or no, whether he received the Lords Supper or not (as our Divines uſe to prove againſt the Papiſts), elſe they did ſeal an untruth. And ſurely none will deny, but thoſe holy Ancients we read of in the primitive time of Chriſtianity, who terrified through an Error taught by ſome, (viz. That there was no remiſſion for ſins committed after it) deferred Baptiſm till toward their death, were juſtified before Baptiſm; and they that ſo delayed, as to dye without it, were yet ſaved by virtue of the Goſpel promiſe which it ſeals. If it it ſeal this, He that believeth in the Goſpel ſenſe, that is, believeth and obeyeth the Goſpel, ſhall be ſaved; then it evidently follows, that the receiving the ſeal is no part of the condition, nor neceſſary with this kind of neceſſity as the condition. Though I could ſhew you how it may indirectly, and quaſi poſtliminio jure, come to be neceſſary to the condition; and alſo how it is directly neceſſary upon other accounts; not only neceſſitate praecepti, but by way of accommodation, to work, preſerve, and encreaſe the condition, and to comfort and aſſure.
And the Objection here ariſing is inconſiderable, viz. That one that ſhould refuſe to be baptized (having never been baptized before) and to receive the Lords Supper, cannot have the condition. For though in ordinary circumſtances in our days, wherein there is much light, and ſuch things are made plain; it would be next to an impoſſibility that a man ſhould heartily believe all Fundamentals; and be heartily willing, and earneſtly deſirous, to obey God and Chriſt in every command, to the beſt of his knowledg, and yet through ſome …or refuſe the Sacrament; yet ſuch a thing it may be is poſſible: for you will not be ſo uncharitable as to deny this of thoſe Ancients, Eccleſiaſtical Hiſtory tells us of. But however, let it be granted that this cannot be (as it is indeed certain it cannot be in ordinary caſes; for it would be ordinarily a wilful knowing refuſal to ſubmit to Chriſt's rule and dominion, which indeed is perfectly inconſiſtent with performing the Goſpel-condition) yet this doth not oppoſe this hypotheſis, for it ſpeaketh only on ſuppoſition, If a man were a truly believing and ſincerely obedient one, who ſhould thus refuſe to comply with theſe beneficial commands, he would be juſtified and ſaved. And by the way you may obſerve, that which may be very helpful to you for the underſtanding theſe and many other things, viz. this, the difference between that which is neceſſary as a condition of a promiſe, and that which is not a condition, but is neceſſary upon ſome other account; you may ſay of any performance that is not a condition of a promiſe, That if he perform it not, he will yet have right, ſo he do but perform the condition, though he cannot perform the condition without performing this thing. And conſequently, if any ſhould deny ſincere obedience to be a condition of juſtification, he muſt ſay (or he ignorantly contradicts himſelf), That if a man ſhould believe, though he did reſolve, never to obey, he muſt be juſtified and ſaved, though it ſhould be granted he cannot believe without obeying.
The Apoſtle here hath proved, That Circumciſion is ſo far from being meritorious, as the Jews held, that it was not ſo much as a condition neceſſary to juſtification. And though it might be objected here by the Jews, But why are not the believing-Gentiles then circumciſed upon thoſe other accounts? Yet here is enough ſaid for the preſent ſcope in proving juſtification may be had without it; and this is anſwered by the Apoſtle in other places: and alſo they might eaſily anſwer themſelves, knowing there was another ſeal inſtituted inſtead of it, viz. Baptiſm, called the circumciſion of Chriſt, Col. 2. 11.
I am ſenſible that I have let my Pen run out of my deſigned ſhort method, thinking theſe words needful to be underſtood, to rectifie many vulgar miſtakes, and to give light to theſe and other controverſies.
If any diſlike what is here ſpoken, or do not underſtand me, or think I contradict my ſelf; they may paſs this over, as being ſomething alien, and only read this following, which is enough to my main deſign.
What pretence have any from this place to maintain, That repentance or obedience are not neceſſary to juſtification or right to Heaven, or that they are not included in the word Faith? May we not ſay of Circumciſion, that it was, as Baptiſm is, a ſeal of remiſſion of ſins upon repentance and faith? was it not a ſeal of this promiſe, He that repenteth, believeth, and obeyeth, walketh in the ſteps that Abraham walked in, ſhall be ſaved? Yet that you miſtake not ſome words I have here uſed, take notice, That when I uſe theſe words, ſuch a kind of faith as Abraham's, an operative faith; I grant I ſpeak vulgarly, cuſtomarily, and improperly; and not naturally and ſtrictly uſing the word [Faith] for that which is properly ſo called: for I know, that it is not of the eſſence of faith to be operative or not operative; the effect is no part of the cauſe; nor doth ingredi definitionem; it is not the diviſion generis in ſpecies ſuas, but ſubjecti per adjuncta, or cauſae per effectus. So when we ſpeak of operative knowledg, we mean by it ſomething more than knowledg, yea ſomething that is not knowledg, but that knowledg produceth. For all that is ſtrictly and properly knowledg, that is underſtood in this phraſe, operative knowledg, may be in a wicked man. If you ſhall object, But not ſo clear a knowledg or faith; Let that be as it will, true or falſe, the degree doth not alter the ſpecies. So that if I would have ſpoken ſtrictly and properly, I ſhould have ſaid, He that believeth and obeyeth with that kind of faith and obedience that Abraham did, ſhall be juſtified. This I could make plain; but it is not my buſineſs here to prove, but my deſign is only to anſwer, thinking I have proved ſufficiently already. But to proceed with the words.
That he might be the father of all them that believe, though *foreign, non obſtante praeputio. foreign huic ſimile, 1 Pet. 3. 20. Octo animae ſervatae ſunt foreign, per medias aquas, vel, non obſtantibus: & ſorſan illud, 1 Tim. 2. ult. foreign, ſervabitur, non obſtante puerperio: nec abſimile foreign, 1 Cor. 3. 25.not circumciſed, that righteouſneſs might be imputed to them alſo. That he might be the Father, &c. Theſe words ſeem to have reference to the words before the exegetical parentheſis, viz. theſe, and he received the ſign of circumciſion: The meaning is, his faith; and then, or, and afterward, he received the honour from God to have this ſign firſt given to him, to uſe himſelf for his comfort, and to tranſmit to others, viz. his poſterity, and thoſe that ſhould concorporate with them, to ſeal this, that whoſoever ſhould do as he did, ſhould be juſtified; that he might be the father, that is, an eminent example, or prime pattern of the juſtification of others: for in this, the Apoſtle ſeemeth in this place to lay the ſtreſs of his Fatherhood▪ in his being a copy of the juſtification of others, as appears by theſe words following, viz. That righteouſneſs might be imputed to them alſo, whether circumciſed or not. If we ſhall go further, and ſay, There may be included this alſo, That God's teſtification of his being juſtified on his believing, and his having this honour, to have this Ordinance firſt given to him, to ſeal, that whoſoever walked in his ſteps ſhould be juſtified; and the great exemplarineſs of his faith, that all theſe together are as a moral Cauſe objectively influential to make him a foecund cauſative exemplar, to bege… many children of his faith, to cauſe them to walk in his ſteps, that they may be juſtified as he was. This is a truth; but either is no part of his meaning; or, if it be, alſo connoteth in the phraſe (as it is likely it is) it ſeemeth not to be inſiſted on here by the Apoſtle, as his chief meaning of his being a father; but this only or chiefly, his being a prime firſt pattern of the juſtification both of the Gentile and Jewiſh believers. I think, I could ſhew you great inconſiſtencies and inconveniencies in any other explication of this verſe, ſetting the preſent controverſie aſide. And becauſe I uſe to think I cannot ſpeak very intelligibly in ſuch things without an inſtance, I will here give you one: Suppoſe a great King ſhould give to an offender that hath pleaſed him by ſome exploits, a Livery to be worn by him and his Family, in token, to ſeal and oblige himſelf to, and aſſure others of, this promiſe, That whatſoever offender or offenders ſhall do as he did (before his receiving of it) he or they ſhall be acquitted from all penalties. Here, 1. The firſt receiving this Livery to be worn by him and his, is given as a reward to him (and not by way of ſealing) and as a peculiar token of the Royal favour; and the ſame may be ſaid of his exploits being mentioned in the promiſe to deſcribe the condition by: For it is to reward and caſt an honour on him, to make them a pattern to others. Theſe two agree to none elſe; and therefore herein muſt the fatherhood lye. 2. As a ſeal of the promiſe, his Livery ſealeth his particular acquittal only ſecondarily, even by ſealing the general promiſe primarily and immediately, viz. That whoever do as he did, ſhall be acquitted, whether they have the Livery or no. That it is more aſſuring and comforting, &c. to his Family, having the Livery, and performing the condition, I grant, but paſs it by as alien. 3. The King by thus honouring him, by giving him this Livery as a reward, and alſo in giving him it firſt, and alſo as… ſeal, with this …ignification, tha… whoſoever ſhall do ſuch exploits, &c. & alſo by making his exploits the pattern the regula and menſura, hath put this honour on him, to make him as it were a father of all after thus acquitted, as receiving this honour to be the firſt and chief pattern of the acquitting of all that do as he did, they being acquitted after him in like manner only as he was. 4. He may alſo be called a cauſative father (in the ſenſe I have explained it) of men after him doing as he did, and conſequently being acquitted as he was, his exploits being morally influential to incline men to attempt to expreſs and copy them out, becauſe ſo taken notice of by the King, as to be propounded by him to notifie what kind and what manner of exploits they muſt be that this acquittal is promiſed to.
Firſt, A father or pattern of the manner of the juſtification of the Gentile-Chriſtians, repreſenting, that as he was graciouſly pardoned, not juſtified for any worthineſs of his own, being a ſinner, and an idolater; but pardoned upon his believing and obeying God, and following his call, yea while uncircumciſed: ſo may the idolatrous uncircumciſed Gentiles, that have none of the outward priviledges you Jews boaſt of, be received into favour upon their turning from their idolataies, and believing and obeying the Goſpel; and ſo he is their father.
Ver. 12. And ſecondly, A father or pattern of the manner of the juſtification of us Jews, that have theſe outward priviledges, in that we muſt be juſtified as he was. He was indeed circumciſed as we are; but his juſtification was not by that, or any merit of that; but the condition of his juſtification was his heart-circumciſion, his believing, obeying, fearing God; and ſo muſt be, and always was the juſtification of any Jew, not by, or by the merit of any outward priviledges, but by God's pardoning their great ſins in a Goſpel-way, upon their heartcircumciſion, or walking in the ſteps of that faith of our father Abraham.
Ver. 13. For the promiſe that he ſhould be heir of the world, that is, have great things, have great temporal and ſpiritual mercies, Canaan and Heaven, the world to come typified by it, was not made to him and his ſeed, that is, ſuch as he, obedient believers (as you may ſee by the places after cited) through the law, Obey perfectly, and live without pardon, and ſo not of Goſpelgrace; but through the righteouſneſs of faith, by a promiſe of forgiveneſs in a gracious Evangelical way, upon their repenting, believing, obeying God. See Rom. 10. 6. what is meant by the righteouſneſs of faith, to wit, a law of grace.
Gal. 3. v. 14, 15, 16, 17, 18. is a place parallel to this, where the Covenant confirmed of God in Chriſt to Abraham and his ſeed, that is, of an inheritance and bleſſedneſs to men walking in the ſteps of his faith, is called the promiſe whereby he gave the inheritance to Abraham; and by his ſeed there, are meant believers, as you may ſee plainly by v. 29. and by Chriſt, v. 16. is meant Chriſt myſtical, viz. Believers, as Expoſitors agree.
So alſo Heb. 9. 15. A Mediator of the new teſtament, or covenant, that they which are called (i. e. effectually called, obedient believers) might receive the promiſe of the eternal inheritance.
Ver. 14. For if only they that are of the law (that is, they that are righteous without pardon, that perfectly obey, ſee Gal. 3. 10.) be heirs, are to have great things, then faith is made void, and the promiſe made of none effect; that is, then there is no place, no reward for faith, repentance, and turning from ſin to God, for thoſe that have been ſinners, or obey not the Law perfectly, and that implied promiſe, which is implied in God's juſtifying Abraham upon believing, God not being partial; but whoſoever feareth God, and worketh righteouſneſs, ſhall be accepted: and that promiſe which was ſealed in circumciſion, That whoſoever ſhould believe and obey God as he did, ſhall find great reward as he did, is made of none effect, if men be to attain the reward by the Law of works without pardon. And the Law given Four hundred thirty years after (if it require perfect obedience, ſo as to accept nothing leſs) hath diſannulled this promiſe. Then none can be juſtified unleſs they be men of ſuch merits as you ſuppoſe ſuch outward obſervances and priviledges make you; that it is due of ſtrict Juſtice, and not from a gracious promiſe made to ſinners. And alſo I will ſhew, that you that are of the Law, and ſtick to that, cannot be juſtified or ſaved, whatever you think to the contrary.
Ver. 15. For the law worketh wrath: for where there is no law, there is no tranſgreſſion. This proveth what he affirmeth before, That happineſs comes not by the Moral Law, and ſo neither by any ſubordinate revelation which is reductively comprehended in it; not by the whole ſyſtem or body of precepts given by Moſes, as for inſtance, by the command of circumciſion, which reductively belongs to the Moral Law, for that is, Obey whatever I ſhall any way command you, or dye; and none perfectly obey. That place Gal. 3. 10. is like this; As many as are of the works of the law (i. e. ſtick to that for juſtification) are under a curſe: for it is written, Curſed is every one that continueth not in all things written in the law to do them: Which conſequence of the Apoſtle's would be inconſequent, but that it leans upon this implied foundation that none do ſo, viz. all things written.
So here the meaning is this: theſe laws, take them as laws and commands, they only work wrath, and make ſins more, by multiplying commands more, and ſo make the Jews more guilty than any, and further from juſtification than any, having more laws, and more clearly revealed. A man that would look to be juſtified by exact obedience to every precept, and will look for no pardon, will find theſe laws will be ſo far from juſtifying him, and conferring right to any reward that they work only wrath, and oblige him the more to condemnation. For, where there is no law, there is no tranſgreſſion. Many of theſe things which you Jews ſinned in omitting, would have been no ſins, had not God thus revealed his will to you in ſuch multitudes of commands; and others not ſo great ſins.
Ver. 16. Therefore happineſs is not by the law, that is, by unſinning obedience, or making all up by meritorious works; but by faith, that is, in a Goſpel-way, by ſome promiſe made of pardon to ſinners, called the law of faith; by ſome promiſe made to ſinners (to whom juſtification cannot be of debt); upon their repentance, belief, and ſincere endeavour of obedience. And it is thus of faith, that it might be of grace and mercy. And it is thus of faith, that the promiſe might be ſure to all the ſeed, that is, to all that walk in the ſteps of Abraham's faith, that believe, repent, obey God in difficulties, whether they have thoſe great priviledges you boaſt of, as the Jews; or none ſuch, as the Gentiles. And ſo he is the father of us all both Jews and Gentiles, i. e. a pattern of our juſtification; both, being juſtified the ſame way as he was.
Ver. 17. As it is written, I have made thee a father of many nations. Either this is a remote meaning of theſe words cited; or it is an alluſive accommodative making uſe of this citation, which ſeemeth frequent with this Apoſtle. The meaning however of the Apoſtle is this: As I have received thee into favour upon thy believing me in every thing, and obeying and following my call; ſo, many of ſeveral Nations, both Jews and Gentils, ſhall receive grace and favour, and bleſſedneſs from me, in thus turning from ſin, and believing and obeying me, as thou haſt, and ſo be juſtified in ſuch a way as thou art; and ſo thou ſhalt be their Father, a prime example or pattern of their juſtification.
Ver. 18, 19, 20, 21. He ſheweth the faith of Abraham was a great and ſtrong faith; he believed the moſt unlikely things upon God's credit; believed againſt hope; believed God was able to do what he promiſed, though never ſo unlikely; he never conſidered the difficulty: it was a faith that carried him out to truſt and obey God in every thing. So would the Gentiles believe the reſurrection of Chriſt (which he compares there to Abraham's believing God could quicken the dead, the dead womb, and alſo dead Iſaac, Heb. 11. 19.) and the almoſt-incredible things of the Goſpel; and be carried on by ſuch belief, to obey and follow God and Chriſt, notwithſtanding all their ſufferings and diſcouragements, they may be juſtified and ſaved without being circumciſed, and keeping the Ceremonial Law, or perfectly the Moral Law; as he applies this belief of God's raiſing the dead, to his raiſing Chriſt from the dead, v. 24.
Ver. 22. And therefore it was imputed to him for righteouſneſs. That is, as I have again and again explained it, he was graciouſly accepted and acquitted, and rewarded upon it, and treated as if he had been an innocent juſt perſon, though he was not ſo in the ſtrict ſenſe of the law, or natural equity.
Ver. 23, 24. Now it was not written for his ſake alone that it was imputed to him; but we may make uſe of it; it was written for ſome great end; and therefore ſheweth, that though the Gentiles be unworthy perſons, and have no merits by ſuch priviledges or obſervances, as the Phariſaical oppoſers of their reception ſuppoſe themſelves to have; yet if they do as Abraham did, they ſhall fare as he fared; if they believe this great difficulty of raiſing Chriſt from the dead, and carry ſutable to ſuch a faith, righteouſneſs ſhall be imputed to them alſo; that is, they ſhall be pardoned, their ſins ſhall not be imputed to them; which was the thing to be proved, foreign.
Chap. 10. v. 11. The Apoſtle reaſſumes the ſame; and here are ſome paſſages ſome may think make againſt what I have preached.
Ver. 2. The Jews have a zeal for God, but not according to knowledg.
Ver. 3. For they being ignorant of God's righteouſneſs (i. e. his way of juſtifying ſinners by pardon) and going about to eſtabliſh their own righteouſneſs (of perfect obedience or meritorious works) have not ſubmitted themſelves to the righteouſneſs of God, that is, God's way of pardoning ſinners by the Goſpel, as he explains it, v. 6.
Ver. 4. For Chriſt is the end of the Law for righteouſneſs to every one that believeth. It is to be acknowledged that the Law, as every Law, doth require as its end perfect obedience primarily; and upon default of that, ſecondarily the puniſhment of the tranſgreſſors. But Chriſt hath ſatiſfied this, as much to God's honour and its content, as if it had been perfectly obeyed, or the penalty ſuffered by us. And this Propitiation is for thoſe that believe, that perform the Goſpel condition. So that there is no neceſſity now of our unſinning obedience, or our making ſatisfaction by meritorious works in order to our juſtification; but only of our performing the Goſpel-condition: and they are ignorant of this way of God.
Ver. 5. For Moſes deſcribeth the righteouſneſs of the law, the Covenant of Works, the way that they ſtick to for juſtification, thus: That the man that doth theſe things, ſhall live by them; i. e. without pardon, Lev. 18. 5. Gal. 3. 12. Moſes deſcribeth, that is, theſe words of Moſes taken in the ſtrict law-ſenſe, as a law, and in the ſenſe you underſtand them, repreſent that way you ſtick to for juſtification; I ſay, repreſent that way.
For it is apparent that thoſe very words, and the whole body of the Moſaical law, were a Goſpel-covenant of grace as they were given by Moſes, and underſtood, and ought to be underſtood by the people: The meaning was, If you endeavour to do all theſe ſincerely, and lament your falling ſhort, you ſhall be juſtified, bleſſed, live; otherwiſe you ſhall periſh. I could make this fully apparent, that it was a gracious Covenant: for it was ſpoken to ſinners, and with ſuch words, I am the Lord thy God; and, If you will obey my voice; and Moſes ſprinkleth blood, and ſaith, Behold the blood of the Covenant; which Covenant they reſtipulated to, when they promiſed to obey his voice; and God ſaith, I have heard the words of this people, and they have well ſaid in all that they have ſaid: which he would not have ſaid, if the meaning had been, We promiſe to do things impoſſible; to make that it ſhould be ſaid, We never have been ſinners, and we will perfectly obey in every thing, without the leaſt remiſneſs in thought, word, or deed. But to be ſhort, ſee Mr. Ant. Burgeſs Vindiciae Legis, 24 Lect. proving by ſix Arguments, That though the Law given by Moſes, taken ſtrictly and abſtractly as a rule, holdeth forth life on no terms but perfect obedience: yet take it as it was given and adminiſtred by Moſes to the people as a Covenant, and ſo it was a Covenant of Grace, made in the blood of Chriſt, promiſing juſtification and happineſs upon ſincere endeavours of obedience. And Mr. Ball on the Covenant, proveth the ſame of theſe very words, and that the people did ſo underſtand it, [if you ſincerely endeavour] and ought ſo to underſtand it. So Calvin l. 2. Inſtit. c. 9.
Theſe Jews were for juſtification by it meerly as a Law, and ſtrict Covenant of Works, as if there was no juſtification to be expected from it, but by reaching the preceptive part in every thing; and if ſo, then there was an end of the Goſpel preached to Abraham; then this Law that was 430 years after it, would have diſannulled the promiſe made of God in Chriſt, That whoſoever ſhould believe, repent, obey ſincerely, ſhould be ſaved. Whereas, as it was given by Moſes, it was the Law of Grace and Faith, as the following verſe ſhews; the ſame for ſubſtance that was made to Abraham, and is now made to us.
But take it as a law, a ſtrict law of works, and it is repreſented by that, The man that doth theſe things, ſhall live by them; which is indeed eſſential to every law; any law juſtifieth the doers of it; and in this ſenſe there can be no juſtification, that is, juſtification without pardon, but by doing every thing: if you be guilty of the leaſt omiſſion or negligence, you are out of its juſtification, and under its condemnation or curſe.
Ver. 6. But the righteouſneſs which is of faith, ſpeaketh on this wiſe, Say not in thy heart, &c. That is, the tenour of the covenant or law of grace, ſpeaketh thus, &c.
But now come to the Moſaical diſpenſation, as it was a covenant of grace to be underſtooſt with that Goſpel-foreign, and moderation, as it was given by Moſes, and is explained Deut. 30. 12, 13, 14, &c. and in many other places; and you will find it is the word of faith which we preach, the ſame for ſubſtance with it.
For the Goſpel-rule of juſtification, the righteouſneſs of faith in that Chapter mentioned, ſaith, Say not in thy heart, Who ſhall aſcend? &c. that is, Be not now ſollicitous, do not perplex your ſelves in ſaying, Alas I am hopeleſs, for I have broken the law; or, I ſhall never be able exactly to obey it for the future in every thing: Do not trouble your ſelves as if God required any thing of you that you could not perform, though you was really deſirous to do it with the prevailing-bent of your ſoul: for as for thoſe failings which are conſiſtent with this, though they be ſins, yet they ſhould not cauſe deſpairing trouble: For Chriſt by his ſatiſfaction hath procured they ſhall not hinder your happineſs; he is the end of the Law, as was ſaid. But all that is required of you for life and juſtification, is a thing very eaſie, was there but a willing mind. God will not require what you have not (as ſome troubled ſouls are apt to think) what is ſo out of your power, that you cannot do it, though you fain would; but will, if there be a willing mind, accept of what you have, ſuch poor ſtuff as our degenerate ſtate is capable of performing, if willing. It is now brought to your own choice (I have ſet life and death before you, therefore chuſe life, v. 19.) you cannot now chuſe it on the terms of it, and yet miſs it.
Say not in thy heart, Who ſhall aſſcend into heaven? as if the obtaining of juſtification to thee a ſinner, was ſuch a thing as could not be come by, was ſet before thee on an impoſſible condition: this is in effect to deny Chriſt is riſen and aſcended into Heaven for our juſtification: for, to bring Chriſt from Heaven, is to do what in thee lies to deny, to hinder his aſcending into Heaven; and you do it by this ſaying, which is virtually to deny he hath finiſhed his work; to think you muſt do ſome impoſſible thing your ſelves, as, keep the law perfectly your ſelves for ſalvation.
Say not, Who ſhall deſcend into the deep? do ſome impoſſible thing to fetch up righteouſneſs and life for us ſinners. This is in effect to deny Chriſt to have dyed for our ſins: What did he dye for, if ſome difficult impoſſible thing be required of us?
Ver. 8. But what ſaith the Goſpelrule of righteouſneſs, the righteouſneſs of Faith? The thing is eaſie to come by, that is required of thee; it is nigh thee, even in thy heart and mouth. And this is the word of faith, the Goſpel that we preach; do but confeſs with thy mouth, and believe in thy heart that God hath raiſed him from the dead, and carry ſuitably to ſuch a belief, and thou ſhalt be ſaved, without the laborious and innumerable obſervances of the Jews, which they can never perfectly obſerve, whatever they pretend, and ſo can never be juſtified their way.
Theſe two it is probable he names as the moſt generally difficult parts of the Goſpel-condition at that day. To believe God hath teſtified him to be the Meſſiah, by raiſing him from the dead, notwithſtanding all ſcoffs at the reſurrection, and endeavours to perſwade you to the contrary; and confeſſing him in the times of danger and difficulty, when like to loſe all by it: and many apoſtatizing Chriſtians maintained it was not neceſſary to confeſs, but that they might deny him when danger approached, ſo they but kept their hearts right; which ſeemeth to be implyed in thoſe ironical expreſſions, 1 Cor. 4. 8, 9, 10, 11.
Ver. 10. For with the heart man believeth unto righteouſneſs, &c. True hearty yeelding to the obedience of the Goſpel, is enough at firſt for juſtification: but if you would have your juſtification ſo to continue, as to reach ſalvation, you muſt hold out to the end, in confeſſing him, though with the danger of your lives.
Ver. 11. For the Scripture ſaith, Whoſoever believeth on him, ſhall not be aſhamed. Ver. 12. For there is no difference between the Jew and Gentile: For the ſame Lord over all, is rich unto all that call upon him. Ver. 13. For whoſoever ſhall call on the Name of the Lord, ſhall be ſaved. It is all one as if he had ſaid, Whoſoever believeth, and carrieth ſuitably to ſuch belief, ſhall be ſaved; and he uſeth calling on God, and believing God, promiſcuouſly; which would not be ſenſe, if they did not mean the ſame thing, the ſame Goſpel-condition. And indeed, as many promiſes of Juſtification and Pardon are made to Prayer, as to Believing; but the meaning is, carry ſuitably to ſuch prayer, believe, obey, repent.
I am weary of eaſie work, and ſo give over. All thoſe other places in this Apoſtle's Epiſtles, that have any ſhew to oppoſe the Doctrine delivered, are to be interpreted in purſuance of this deſign, That men are juſtified only by pardon of ſin, through the Propitiation, upon performing thoſe conditions pardon is promiſed to; and ſo may the Gentiles be juſtified without ſuch perfect obedience to the Law, or meritorious priviledges, or ſatisfactions. If I ſhould proceed, I can only repeat the ſame again and again, with very little variation, upon the places following, Gal. 2. 11, 12, 13, 14, 15, 16. Gal. 3.
Gal. 5. 2. Paul once circumciſed Timothy, yet here ſaith, Behold I Paul ſay unto you, If you be circumciſed, that is, upon this account (elſe he would not have ſpoken ſo ſeverely) to make you ſuch worthy perſons as to need no pardon; Chriſt ſhall profit you nothing.
Ver. 3. For I teſtifie again to every man that ſhall now be (thus, or on this account) circumciſed, he is a debtor to the whole Law. He muſt look to it that he fail not in the leaſt; for he virtually diſclaims all pardon by Chriſt, and ſo ſhall not have it.
So, Tit. 3. 5. Not by works of righteouſneſs which we have done, but according to his mercy he ſaved us, by the waſhing of regeneration, and renewing of the Holy Ghoſt. Ver. 7. That being juſtified by his grace, &c. This Scripture tells us what is meant by work, and what by faith; and plainly, to any conſidering man, James 2. 14, to the end.
When ſome had (it is probable) miſ-underſtood ſuch expreſſions in St. Paul's Epiſtles, as if only believing the truth was enough for ſalvation; the Apoſtle James ſhews, that by Abraham's faith, was meant his faith and obedience; and ſaith that thoſe words, believed God, mean believed God and obeyed him, in offering up his ſon; and other difficulties like that, 1 Maccab. 2. 52. Was not Abraham found faithful in temptation? and it was imputed to him for righteouſneſs? As Phineas executed judgment, and it was counted to him for righteouſneſs throughout all generations; that is, God rewarded him graciouſly with an everlaſting Prieſthood, as if he had been a righteous man, a deſerving man; when yet he was not, by the Apoſtle Paul's argument, that the word [counted] implieth it was not due to him ſo doing, but of grace: Ver. 22, 23. When he offered up his ſon, then the Scripture was fulfilled, perfectly explained, that ſaith, Abraham believed God, and it was imputed to him for righteouſneſs; that is, God acquitted and rewarded him upon his faith and obedience, as if he had been a righteous man in the ſtricteſt ſenſe, when indeed he was not.
And you may obſerve it would as much ſerve the Apoſtle Paul's arguing, and ſupport what he builds upon it, if the very words had run thus, Abraham believed and obeyed, and it was counted, &c. and it is plain that was the meaning, as you may ſee, Gen. 22. 8. In thy ſeed ſhall all nations be bleſſed, becauſe thou haſt obeyed my voice: or if they had run thus, He walked before God, and was upright, and it was counted, &c. and this is ſaid in effect, in ſaying, If he did ſo, God would do great things for him, cap. 17. 2. Or if the words had been expreſly thus; Abraham feared God, and it was accounted to him for righteouſneſs: and we do read as much in ſenſe, though not in expreſs words, Gen. 22. 12. For now I know thou feareſt God, ſeeing thou haſt not with-held, &c. Ver. 16. By my ſelf have I ſworn, For becauſe thou haſt done this thing, and haſt not with held thy ſon, that in bleſſing I will bleſs thee. It would be a poor bleſſing, if it did not include juſtification. I ſay, had the words run ſo, the Apoſtle is ſo far from excluding theſe things from being a condition of juſtification, that ſuch words would as well have proved what he is proving; only they would not ſo occaſionally have ſerved to preſs them to the great difficult duty of that day, the believing Chriſt's Reſurrection.
FINIS.
End of the text · Joseph Truman, The Great Propitiation (1672)