said of the law and notwithstanding what perverse men would draw from thence the whole law is holy and that commandment of the law to wit Thou shalt not covet is holy and just and good holy in that it forbids that which is injurious to God just in that it forbids that which is injurious to our neighbours and good in that it forbids that which is injurious to and unbeseeming our own selves 13. Was then that which is good made death unto me God forbid But sin that it might appear sin working dâ—ath in me by that which is good that sin by the commandment might become exceeding sinful 13. Was then the law or was then that commandment of the law which is holy and just and good made to me a genuine cause or author of the spiritual death by which I died to innocency and of that by which I am become guilty of eternal death God forbid But sin was the cause thereof so that sin did appear to be sin indeed in that that it wrought in me a death to innocency and a guilt of everlasting death by the commandment which is good So that sin by the abuse of the commandment became and shewed her self to be what she was indeed exceeding sinful 14. For we know that the law is spiritual but I am carnal sold under sin 14. Far be it therefore from us to think that the law is the cause of our sins for we know that the law is spiritual commanding spiritual things and ordering to a spiritual life and is approved of God who is a pure spirit But I being under the law am at my best estate carnal and as very a slave to sin as he which is sold in a Market is a slave to him which bought him 15. For that which I do I allow not for what I would that do I not but what I hate that do I. 15. For that you may know that I am as very a slave to sin as he which is sold in a Market is a slave to him that bought him that which I do I like not nor do I approve of it For whereas I would do that which the law commands I do it not but what I hate and would not do because the law forbids it that do I. 16. If then I do that which I would not I consent unto the law that it is good 16. And now if I thus do that which I would not I consent to the law that it is good and spiritual for my will and the law concur in the same things 17. Now then it is no more I that do it but sin that dwelleth in me 17. And now also if it be so that I do that which I would not it is not I that do it as I am instructed by the law but sin which dwelleth in me 18 For I know that in me that is in my flesh dwelleth no good thing For to will is present with me but how to perform that which is good I find not 18. For I know by experience that there dwelleth no spiritual good in me that is in my flesh to quell sin For to will that good which I speak of is present with me and that I can do after a weak manner But yet how to perform that good which I would I find not so predominant is sin in me 19. For the good that I would I do not but the evil which I would not that I do 19. For as I said before the good that I would do because the law commands it I do not but the evil which I would not do because the law forbids it that do I. 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in me 20. Now then I say again if I do that which I would not it is not I that do it as I am instructed by the law but it is sin that dwelleth and reigneth in me which doth it 21. I finde then a law that when I would do good evil is present with me 21. Yea I find by Experience not only that no such spiritual good as I speak of dwelleth in me But I find a law that is I find that when I would do good evil is present with me thwarting that my will to do good 22. For I delight in the law of God after the inward-man 22. For I delight in the Law of God after a weak manner according to the dictates of that Inward man to wit my mind 23. But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members 23. But I find evil affections in my body as another law warring against the law or dictates in my mind and overcoming me and taking me as a Prisoner and bringing me Captive to sin which dwelleth and ruleth in me 24. O wretched man that I am who shall deliver me from the body of this death 24. O wretched and miserable man as I am who shall deliver me from this Company of deadly enemies which do thus war against me and make me a Captive to sin 25. I thank God through Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh the law of sin 25. I Paul that I may speak this in my own person as I am a Servant of Christ thank God that he hath delivered me from these deadly Enemies by Christ Jesus So then that I may bring up what I have said from the fourteenth verse hitherto to a conclusion and speak in the person of one which is under the Law but hath attained to the highest degree of goodness in that estate as I spake before I my self though I am carnal and sold under sin I serve the law of God with my mind in that I approve of with my mind what the law commands and do propound her commands to my will to be followed by her and so I proclaim and acknowledge that the law is spiritual but yet with my flesh that is with the other faculties and powers of my soul I serve sin And thereby acknowledge and proclaim my self to be carnal and as very a slave to sin as he which is sold in a Market is a slave to him which bought him which was the Position which I laid down ver 14. CHAP. VII Ver. 1. Know ye not brethren for I speak to them which know the law how that the law c. The Apostle said Chap. 6. ver 14. ye are not under the law but under Grace And he spoke that as I said particularly to the believing Jews for many Jews lived at Rome as will appear Act. 28. Now because the Jews though they believed were zealous of the Law Act. 21.20 and therefore might doubt of what S. Paul said Chap. 6.14 of their not being under the law but under grace He shews here tha the Jew might lawfully take
who are after the Flesh do mind the things of the Flesh but they that are after the spirit as they are which are in Christ Jesus do mind the things of the spirit He grants that of those which are after the Flesh which he denies of those which are after the spirit to wit that they mind the things of the Flesh By them which are after the Flesh he means those that are Carnal The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with a noun substantive turns it to the nature sometimes of an adjective and sometime of a participle Do mind the things of the flesh i. e. Do mind those things which the sensual or carnal appetite and affections move them to and delight in them and follow after them Do mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek word here and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly spoken of the mind or understanding yet here it is spoken of the Will But they that are after the spirit do mind the things of the spirit By the Spirit he meaneth that which he calleth the Law of the Spirit of life ver 2. And by such as are after the spirit he meaneth such as are spiritual and such are they which are in Christ Jesus ver 9. The things of the spirit i. e. The things to which the spirit inclineth or moveth them to Ver. 6 For to be carnally minded is death Betwixt this and the foregoing verse we may understand these or the like words and it is no wonder or and not without reason q. d. And it is no wonder or it is not without reason that they that are after the spirit do mind the things of the Spirit for to be carnally minded is death c. He proves here that which he said ver 5. That they which are after the spirit do mind the things of the spirit To be carnally minded That is to mind the things of the flesh as ver 5. That is to think of follow and delight in the things to which the sensual or carnal appetite and affections move to Is death i. e. Is deadly or that which will certainly bring everlasting death Metonymia effecti He proves here not that they which are after the Flesh do mind the things of the Flesh but that they which are after the Spirit do mind the things of the Spirit He that is after the flesh doth not consider that it is death to be carnally minded therefore he mindes the things of the flesh But he that is after the Spirit he knows it and considers it therefore he mindes not the things of the Flesh but of the Spirit To be spiritually minded That is to mind the things of the Spirit as he spoke ver 5. Is life and peace i. e. Is that which will bring life and peace through the goodness and mercy of God For as the wages of sin is death so the gift of God to those that follow his Spirit is eternal life through Jesus Christ our Lord Chap. 6.23 Is life By life understand eternal life and take it Metonymically for the cause or for that which will procure or bring after it such a life And peace By peace understand first after the Hebrew manner the heap or plenty or plentifull return of all good things and then take it Metonymically for that which will procure or bring after it such an heap or plenty or plentifull return Ver. 7. Because the carnall mind is emnity against God i. e. Because he that is carnally minded is an enemy to God The carnal mind is put here by a Metonymy for the man that hath a carnall mind or for the man that is carnally minded or which mindeth the things of the Flesh And enmity is put here for an enemy An Abstract for a Concrete What it is to be carnally minded or to mind the things of the Flesh See verse 5. He proves here that which he said ver 6. To wit that to be carnally minded is death And certainly if to be carnally minded will make us enemies to God it will bring death upon us for all the enemies of God shall be destroyed For it is not subject to the Law of God He proves here that the carnall minded man is an enemy to God and he proves it by this that such a man as is carnally minded doth not obey the Law of God and do as God would have him do and as he is bound to do See Saint James Chap. 4. ver 4. Neither indeed can it be That is neither indeed can he be Subject to the Law of God or obey it to wit so long as he is such Ver. 8. So then they that are in the flesh cannot please God q. d. So then they indeed that are in the Flesh c. By those which are in the Flesh he meaneth such as he said were after the Flesh that is such as were carnal Cannot please God i. e. Cannot but walk after the Flesh which is a thing displeasing to God He takes here that that they cannot please God for that that they walk after the Flesh or that that they cannot but walk after the Flesh by putting the Consequent for the antecedent This phrase therefore Viz. They cannot please God is the same for the sence with that viz. Who walk after the Flesh and it is occasioned from an objection starting from the first verse though this Corollary or Conclusion be drawn from that which went immediately before If you aske therefore to what end the Apostle drawes this Conclusion and Corollary here for it seemeth that it might have been well spared as not being to the purpose of what he had in hand I answer The Apostle prevented as I said an Objection in the second verse an Objection made against that which he said ver 1. Who walk not after the Flesh but after the spirit for a weak and faint-hearted Christian though he were in Christ Jesus yet might say in opposition to that yea but I cannot but walk after the Flesh now therefore the Apostle saith here in reference to that That it is true indeed and it would appear out of what he had said That they which were in the Flesh cannot but walk after the Flesh But yet though they cannot but walk after the Flesh yet they which were in Christ Jesus might do otherwise than walk after the Flesh for they which are in Christ Jesus are not in the Flesh but in the Spirit and so may walk not after the Flesh but after the Spirit The Apostle therefore doth draw this Conclusion here that he might grant so much to the Objection that by granting so much he may the better induce him to yield to that viz. That they that are in the Spirit or They that are in Christ Jesus walk after the Spirit Cannot please God That is cannot while they are such but walk after the Flesh which is displeasing to God He takes here that viz.
Gospel which is preached by the Servants of God is a powerful instrument for the Salvation of such as believe And they which believe do attain to Salvation by the Gospel The Gospel is called the Power of God not because there is any natural or physical power in the words of the Gospel But because God sheweth his power in those that believe the Gospel in saving them that is in delivering them from all evil both of Sin and Punishment and in bringing them at last to everlasting joy and happiness And well may this be called the Power of God for what created power can save us from our sins who hath power enough to deliver us out of the Claws of the Devil to whom we were captive at his will 2 Tim. 2.26 who hath power to keep us safe from him that goeth about a roaring Lion seeking whom he way devour who hath power to free us from the miseries of this mortall body who can raise us up from the dead after death who hath power to change these vile bodies of ours into glorious bodies and this corruptible of ours into incorruptible who hath power to carry us up into heaven there to enjoy bliss for evermore but God who is Omnipotent and able to subdue all things to himself and to do whatsoever he pleaseth in Heaven and in Earth The Gospel therefore is called the Power of God Metonymically that is to say because the power of God is so joyned with it as that God will so shew his power in saving them that believe it as that he will bring them to everlasting Salvation They therefore which interpret the power of God to Salvation of a powerful instrument to save men must not take it for a Physical instrument but for a Moral instrument as I may so call it that is for such a thing with which God will so go along with his power as that he will save them which believe the Gospel even because they believe it We know that the Power of God did go along in the Primitive times with the preaching of the Gospel in that God did bear the preachers of it witness both with Signs and Wonders and with divers Miracles and gifts of the Holy-ghost according to his own will Heb. 2.4 But this is not the power here spoken of but that which we have already mentioned for signs are not for those which believe but for those which believe not 1 Cor. 14.22 but the Power of God in this place is for them which believe Vnto Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For Salvation or for this end that it may bring men unto Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here a Note of the final cause or of the end The Schools use to distinguish of a double Salvation the one Inchoate the other Consummate Salvation Inchoate consisteth in Remission of sins or Justification c. and may be had in this life In this sence the Apostle saith By Grace ye are saved through faith Ephes 2.8 And again Not by works of Righteousness which we have done but according to his mercy he saved us Titus 3.5 But Salvation Consummate is only to be had in the life to come and consists in Eternal life Now some understand this place only of Salvation Inchoate not Consummate But it is better to take it for our full and whole Salvation To every one that believeth i e. To every one that believeth the Gospel As a Medicine doth not profit how good soever it be except it be taken down So doth not the Gospel profit though it be the Power of God unto Salvation except it be believed and embraced To the Jew first and also to the Greek i. e. To the Jew first and then to the Greek And also is put here for Then or Afterwards The like manner of speech we read the 2 Cor. 8.5 They first gave their own selves to the Lord and unto us i. e. They did first give themselves to the Lord and then to us his Ministers Note that by the Greek is here meant all the Gentiles per Synedochen Species and to is the Greek to be taken so often as he is opposed to the Jew and therefore is the Greek put for all the Gentiles the rather than any other Nation because the Greek tongue was at this time from the time of Alexander the Great most generally used amongst all Nations as also because the Greeks were now of a long time more known to the Jews than any other People were by the Jew therefore and the Greek all the People of the World are here meant There is a Praerogative here given to the Jew above the Gentile which Praerogative consisteth in this that the Gospel was preached and to be preached to the Jew before it was preached or to be preached to the Gentile Acts 13.46 And in that that the Gospel did appertain to the Jew which believed more peculiarly than it did to the Gentile by reason of particular promises thereof made to them But it doth not consist in this that the believing Jew did or should obtain more exuberance of grace or greater salvation than the believing Gentile should Ver. 17. For therein is the Righteousness of God revealed For therein is Justification effectually revealed and thereby performed and wrought That which is here rendred Righteousness is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justificare to justifie So that Righteousness may be and is to be taken here for justification and justification signifieth with our Apostle remission of sins or absolution from sins and it is a tearm borrowed from the Law courts and is opposed to condemnation That which is called Righteousness or Justification is also called Redemption Chap. 3.24 Ephes 1.7 c. And it is called Salvation Math. 1.21 c. And both by a metaphor taken from Prisoners or Captives or Slaves which were under hard imprisonment or bondage or slavery and were as men appointed unto death but are delivered and redeemed with a price or saved by might out of that miserable condition and a condition no better than theirs were we in while we were under sin So that the Remission of our sins may be called as Righteousness or justification so Redemtion and Salvation too And note now that Salvation and Righteousness are often put for one and the same thing as Psal 98.2 The Lord hath made known his Salvation his Righteousness hath he openly shewed in the sight of the Heathen and Isaiah 56.1 My Salvation is near to come and my Righteousness to be revealed And Isaih 61.10 He hath clothed me with the garments of Salvation He hath covered me with the robe of Righteousness which I observe that it might seem strange to none that besides the derivation of the Greek word Righteousness should be put or taken for justification or redemption and Salvation from sins The Righteousness of God He calls it the Righteousness of God
declare his righteousness that is that he might declare his fidelity and his mercy by the remission of those sins which were committed before the Gospel was proclaimed and which went unpunished at that time and went unpunished not for any other reason than because God would forbear to punish them 26. To declare I say at this time his righteousness that he might be just and the justifier of him which helieveth in Jesus 26. Thus he might declare I say at this time the time of the Gospel his righteousness that is his faithfulness and his mercy his faithfulness that he may appear to all to be just and faithfull in performing his promise of remission of sins to the Jews if they do believe And his mercy that he may appear to all to be the justifier of him which believeth in Jesus though he made no such promise to him as he did to the Jew that is that he may appear to be the justifier of the believing Gentile who may thank God for this his mercy 27. Where is boasting then It is excluded By what law of works Nay but by the law of faith 27. Where is boasting then O thou Jew which so much boastest of thy justification It is excluded by what law or by what doctrine or lesson is it excluded Is it excluded by that Law or Doctrine or Lesson which teacheth that a man may be yea is justified by the works of the law Nay for if a man could be justified by the works of the law he had whereof to glory even before God But it is excluded by the law doctrine or lesson which teacheth that a man is justified by faith for he that is justified by faith hath nothing to boast or to glory of 28. Therefore we conclude that a man is justified by faith without the deeds of the law 28. Therefore we conclude out of what we have said from the beginning hitherto that a Man is justified by faith and not by the deeds of the law 29. Is he the God of the Jews only is he not also of the Gentiles yes of the Gentiles also 29. Now after this our discourse let me ask thee O Jew which wilt not suffer the Gentile to have a part with thee in the favour of God Is God the God of the Jews onely is he not the God of the Gentiles also Yes he is the God not of the Jews only but of the Gentiles also 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith 30. Seeing that God is one and the same to both for that he justifieth them both by one and the same means the circumcised Jew by faith and the uncircumcised Gentile by faith likewise 31. Do we then make void the law through faith God forbid yea we establish the law 31. Do we now make the law void and of none effect by that which we have said of Faith God forbid yea we establish the Law and confirm it in its right use for though we deny the law to be the means or cause of our justification yet we allow it to be the director of our lives and manners even after our justification and we teach that by faith we have that strength to performe the precepts of the law which the law it self could not give CHAP. III. Ver. 1. What advantage then hath the Jew or what profit is there of circumcision i. e. What priviledge then hath the Jew by birth above the Gentile or what profit hath he by being circumcised in the foreskin of his flesh The Apostle taught in the former Chapter that a Jew which was only a Jew outwardly could not by being a Jew escape the wrath and judgement of God neither had he the imediate benefit of Justification by being outwardly circumcised whereupon it might be asked what advantage then hath the Jew which is a Jew by birth or what profit is there of outward circumcision which question the Apostle here moveth the better to clear what he had said of the Jew and of circumcision and that he might make way to some other doctrines which he would teach Ver. 2. Much every way Note that these words every way are so to be taken as that they have no other efficacy than to make a strong asseveration or affirmation as if he should say very much Chiefly because unto them were committed the Oracles of God i. e. Chiefly because the Oracles of God were committed to them which were Jews by birth and which were circumciâ—ed By the Oracles of God understand the Word of God written in the Books of the Old Testament but especially the promises therein contained of the Mâ—ssias and of justification and other benefits and blessings which occur by him in which the Jews excelled the Gentiles Of other Priviledges than these that the Jews had we read Rom. 9. v. 4 5. but this the Apostle makes the chiefest These Oracles are said to have been committed to the Jews not as a pledge or thing in trust to the use and benefit only of others but as their own proper goods and as a Treasure to serve them and enrich them So that whatsoever was therein contained appertained to the Jews Promises and all Ver. 3. For what if some did not believe shall their unbelief c Between this and the foregoing verse we must understand an Objection made by a Gentile which had newly received the Gospel of Christ to this effect q. d. Yea but the circumcised Jews have no such Prerogative now For though God committed unto them his Oracles and made the promises which are therein contained of the Messias and of the Redemption which should be by him to them yet now they have deprived themselves of that Prerogative and they have deprived themselves of the benefit which they might have had by those promises because they have not believed them And God because of their unbelief hath utterly cast off all the Jews To this the Apostle here answers q. d. True it is indeed that some of the Jews have not believed but shall their unbelief make the faith of God of none effect so that he shall no longer keep the promises made unto the Fathers concerning the Jews but cast off that whole People What if some did not believe What if some of the circumcised Jews have not believed the promises of God made to them or to their Fathers concerning the Messias and the Redemption which should come by him contained in the Oracles that is in the Word of God which was committed to them c. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have rendred But what if some have not believed The Jews were very incredulous and unbelieving at all times and we finde them often taxed for this sin of unbelief as Deut. 1.32 and 9 23. 2 Kings 17.14 Psalm 78.32 Psalm 106.24 and which makes in its mystical sence greatly to this place Isa 53.1 And which is to our
which is the wages of sin and which never falls upon any one but for sin reigned over all men from the days of Adam to the days of Moses though they had not sinned as Adam had who transgressed against a law which God gave him to keep with his own mouth which Adam was a Figure of Christ who indeed was then to come but is since come among us And therefore was he a Figure of Christ because as Christ derived something to his children so did Adam before Christ came derive something to his But yet if we come to particulars that which Christ derived to his children was Grace and the free gift of God But that which Adam derived to his was Original sin which I call here the Offence 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 15. But yet not as the offence which Adam derived to his Children so also is the free gift which Christ derived to his for equality but this much exceeds that For if by the offence which was caused by one to wit Adam and by him derived to his Children many to wit so many as are born of him are either already dead or shall surely die In a much higher degree and more plentiful though contrary manner hath the grace of God that is the gift of grace which is by one man Jesus Christ abounded unto many even to so many as are born of Christ that they might live 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. Not I say as was the offence or sin which was by one to wit Adam So is the gift which is by one to wit Christ Jesus For the Judgement of God passed upon the Children of Adam to their condemnation by reason of that one sin or offence which Adam derived to them But the free gift or pardon which is derived by Christ to his Children is the remission or pardon not of that one only offence but of many other offences to their justification 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ 17. Again if by that one sin or offence death reigned by reason of one man to wit Adam who was the cause of that sin or offence and who derived it to his Children over all the Children of Adam After a far more bountiful and glorious manner shall life reign by one to wit Jesus Christ over all the Children of Christ who receive by him abundance of grace and of the gift of righteousness by the remission and pardon of their many sins and offences 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life 18. Therefore that I may resume and perfect what I began to say but left unperfect verse 12. As by reason of that original sin or offence which was caused by one and by that one to wit Adam derived to all his Children judgement came upon all men which were born of Adam whereby they were condemned to death Even so by reason of that righteousness or justification which was purchased by one even Jesus Christ and by that one derived to all his Children the pardon or remission of sins which was a free gift from God came upon all men which are born of Jesus Christ so that they are thereby justified and translated from death to life 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. I said by reason of the offence which was caused by one to wit Adam and I said by reason of the righteousness or justification which was purchased by one to wit Jesus Christ For as by the disobedience of one man that one man Adam who disobeyed God by eating of the Tree concerning which God had said Thou shalt not eat thereof many yea so many as were born of Adam were made sinners through the offence which was caused by him So by the obedience of one even Jesus Christ who obeyed God unto death even the death of the Cross shall many yea as many as are born of him be justified from their sins through the righteousness which was purchased by him 20 Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 20. Moreover least any one should say that though sin was in the world untill the Law yet surely when the Law was once entred sin was taken away let me tell you that the Law was so far from taking away sin that sin did abound by the entring in of the Law But yet to our comfort when sin abounded the Grace and Mercy of God through Christ did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. 21. So that as sin hath reigned unto death by Adam even so the grace and favor of God hath reigned through justification and remission of sins unto Eternal life by Jesus Christ our Lord. CHAP. V. Vers 1. Therefore being justified by faith we have peace with The Apostle having shewed in the foregoing part of this Epistle that we are justified not by the works of the Law but by faith cometh here to shew the fruit and excellent effects which follow or come by that Justification Being justified c. Concerning the signification of this word See Chapter 6. ver 7. We have peace with God That is God is at peace with us so that though we have sinned yet God will nor pour out his wrath upon us for our sins as he will upon other sinners because we are justified by Faith These words are not so to be understood as though the meaning thereof were that we were peaceably affected towards God But so as that God is peaceably affected towards us And the word Peace here is opposed to Wrath to wit the Wrath of God of which he speaks ver 9. And not God but we are the Object of this Peace or they to whom this peace is shewed and God is as the Subject so when we say we have favour with God God is the Subject we the Object to whom this favour is shewed Through our Lord Jesus Christ i. e. Through the merits and mediation of our Lord Jesus Christ Jesus Christ is called here our Lord because he bought us with a Price 1 Cor. 6.20 2 Pet. 2.1 which Price was his own blood with which price he redeemed us out of the bondage
weight of glory far surpassing death and the miseries of death which followed upon Adams sin and the Sins which we our selves have of our selves committed This is that which the Apostle speaks in gross in this verse and now goeth about to divide and lay out in particulars in the two following verses Ver. 16. And not as it was by one that Sinned so was the gift The Conjunction And is a note of Resumption ot repetition here and the sâ—nce of the words which are Ellipticall is this q. d. And not I say as is the offence which was by one that sinned to wit Adam so is the gift Supple which is by one Jesus Christ but this much exceeds that Note that whereas it is here read By one that sinned and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood in the Greek from the former verses and so must the word offence in the English So that the words in the Greek which are Ellipticall must be made up thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the English thus And not as the offence which was by one that sinned This is a Repetition of that which the Apostle said v. 15. to wit of that Not as the offence so is also the free gift which the Apostle here resumes or repeats that he may explain or lay out by particulars or parts that which he said there in general and in gross to wit that If through the offence of one many be dead much more the Grace of God and the gift of Grace which is by one man Jesus Christ hath abounded unto many The judgment was by one to condemnation i. e. The Judgment or Sentence of God passed upon all men to their condemnation by reason of one sin or one offence That is God by his just Judgment or Sentence which he passed upon all men which were born of Adam did condemn them all to death by reason of that one only sin which they drew from him By one i. e. By one offence or by reason of one only offence That by one he meaneth here not one Person but one Offence is plain because he opposeth it to many offences This offence is that which is commonly called Original sin as I said before and it is said to be one because though it be in every particular man yet it is but one sin in every one and of one nature in all To condemnation He speaks here of that general condemnation which passed upon all mankind by reason of that one Original sin which they drew from Adam not of the particular condemnation of particular Persons for their Actuall sins But the free gift is of many offences to justification But the free gift Supple by which we are absolved from our sins or have them pardoned is not only of that one sin or offence but of many offences yea so many as they which believe are or were guilty of that they may thereby be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The free gift is put here by a Metaphorical Synechdoche to signifie the free and gracious pardon of sins or the gracious sentence of Absolution pronounced as it were in open Court by which we are out of meer Grace absolved from sins For the Apostle speaks here in allusion to a Court of Justice where the Judgment or Sentence passeth upon some offenders according to their demerits And a pardon of grace or a gracious sentence of absolution from the offences with which they were charged upon others above their deserts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth in this verse signifieth a Judgment or Sentence given upon men accused according to their true desert and the merit of their cause but because the Sentence which passed upon those which are inserted into Christ by faith is not such a Sentence but a Sentence in respect of them of grace and of the favour of God through Christ the Apostle when he speaks of the Sentence which shall or doth pass upon them calls it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word sounds grace and favour Of many c. This Particle Of is a Preposition for the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we may render De which signifies the matter of this gift or pardon or absolution Vnto Justification i. e. That as many as God bestowed this free gift upon may be justified The word justification is to be taken here in a passive sence Ver. 17. For if by one mans offence death reigned This is to be referred to those words of the sixteenth verse Not as it was by one that sinned so is the gift As a second Reason to shew the truth of that proposition or assertion But though there be a second Reason to prove that proposition or assertion yet may this Particle For be taken here for Moreover as it seemeth sometimes to be taken and so the current of the Text may be the smoother If by one mans offence i. e. If by the offence caused by that one man Adam and which came by him upon all his Children Whereas it is read vulgarly in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which is rendred here If by one mans offence death reigned c Some Greek Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred as it is in the Margin of our Bibles If by one offence death reigned which I conceive by the scope of the place and by looking upon the latter part of this verse to be the best reading Death reigned i. e. Death shewed her power upon all which were condemned to die by reason of the offence of that one man by slaying them By one i. e. By one man to wit Adam It was Adam's eating the forbidden Fruit which brought that which is here called the offence upon himself and by Propagation from him upon his Children too For by the offence is here meant that which he calleth sin ver 12. that is Original sin which is in every natural Child of Adam and which is the cause of death in all the Chilern of Adam Much more they which receive abundance of Grace and of the gift of Righteousness shall reign in life by one Jesus Christ i. e. After a far more bountiful and glorious manner shall they which are delivered and justified from the many sins of which they are guilty reign like Kings in a life of glory by one Jesus Christ Much more These words shew that the life which they that are justified by grace from their many sins which are pardoned to them through Christ do receive doth far exceed in its kind that death which came upon the Children of Adam by his sin in its kind Abundance of Grace and of the gift of Righteousness q. d. Abundance of Grace that is of the gift of Righteousness What he meaneth by Grace he explains by those words The gift of Righteousness wherefore And is to be taken
live any longer therein For if they be dead to sin but in promise and profession only they cannot to wit with any face live to sin For who can with any face live to that which he hath promised and professed he hath nothing to do with and which he hath renounced And if they be dead to sin not in promise and profession only but in truth and reality also How can they possibly live to sin For it implieth a contradiction to be truly and really dead and yet to live to the same thing to wit at the same time When therefore Christians may be said to be dead to sin these two manner of wayes I conceive that the Apostle argues here in this part of the Chapter from both these wayes that is from the promise and profession which they make in their entrance and admission into the Church of Christ that they renounce sin and will die unto it which he prosecutes in the third and fourth verses And from that that if they be true Christians they are dead to sin in truth and reality which he prosecutes in the verses following We that are dead to sin We may take notice here of the difference of these two Phrases to wit to be dead to sin which is the Phrase the Apostle here useth And to be dead in sin which is a Phrase the Apostle useth Eph. 2. ver 1.5 c. he is said to be dead to sin which obeyeth not sin nor followeth the lusts thereof He is said to be dead in sin which is so under sins dominion as that he can get no more out of it in a manner than a dead man can get out of the Grave Therein The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred Thereto Ver. 3. Know ye not that as many of us as are baptised into Christ Jesus are baptised into his death i. e. Know ye not that so many of us as by baptism have entred our selves into the number of Christ Jesus his disciples and have by the Susception of baptism obliged our selves to follow him and his doctrine that we I say did by that our baptism and the susception thereof and the ceremonies therein used profess and promise that we would renounce sin and die to her which death was typified as it were and figured in the death of Christ and the death of Christ figured in our baptism that is in plainer and shâ—rter terms have not as many of us as have been baptized professed and promised by or in our baptism that we would renounce sin and die or become dead unto her As Christ once died to this naturall life Note that whereas the Apostle said ver 2. How shall we that are dead to sin live any longer therein he doth here illustrate and shew the truth of that his saying First by shewing that we Christians are dead to sin in promise and profession at the least And this he doth in this verse And Secondly by shewing that we are therefore dead to sin not that we should live again to her but that we should live a new life to wit a life to righteousness and this he doth in the next verse As were baptized into Jesus Christ To be baptized into Jesus Christ is by the susception of Baptisme or by the promise therein made to subject ourselves to Christ and to acknowledge him to be our Master whom we will readily follow and whose Gospel and Doctrine we will readily embrace and whose commands we will receive and keep without dispute See Acts 19.5 1 Cor. 1.14 The Baptism by which we are baptized into Jesus Christ is not different from that Baptism by which we are baptized in the Name of the Father and of the Son and of the Holy Ghost yea we are baptized into Jesus Christ by being baptized in the Name of the Father and of the Son and of the Holy Ghost and while we subject ourselvs to them we subject ourselves to Jesus Christ for they are all one their commands one their doctrine one Were baptized into his death i. e. Were baptized into the similitude and likeness of his death for so the Apostle seems to explicate and express himself ver 5. And by consequence into a death to Sin which was typified both by the ceremony of being dipped over head and ears in baptisme as also by Christs Death They were baptized into the similitude of Christs death which were dippâ—d over head and ears in the waters at their Baptism for by being dipped over head and ears in the waters at their Baptisme they were as it were buried in the waters which burial represented the burial of Christ in the bowels of the earth and by consequence Châ—â—sts death This burial in the waters at their Baptism as it did figure and represent Christs death So it did figure and represent the death of those which were baptized unto Sin which the Apostle here intimates and we are to take notice of And as it did figure and represent the death of those which were baptized unto sin so it was a kind of profession that they did renounce sin and would dy thereunto Where note that at this Baptism the party to be baptized did by word of mouth promise and profess that he would renounce sin And what he did promise and profess by word of mouth he did promise and profess by the ceremonies to which he submitted himself in baptism For whether he were sprinkled with water or whether he were dipped over head and ears he did by those ceremonies and either of them promise â—nd profess that he had or would renounce sin and have nothing to do with the foul pollutions of her unclean motions and lusts For by being sprinkled with water he shewed that he had or would cleanse himself and as it were wash himself from sin And by being dipped over head and ears and so by being as it were buried in the water he shewed that he would die or was dead to sin for none but dead men use to be buried Into his death i. e. Into the similitude or likeness of the death of Christ which death of Christ was a figure or representation of our death to sin And by being baptized into that we did profess that we would renounce sin and die to her Note therefore that the death of Christ was not only a cause of our death unto sin But was also a figure and certain Typical representation thereof For it signified or figured our death to sin And did Typically and Figuratively teach us what we should do that is that we should die to sin as Christ died to this mortall life And this is evident by certain passages of the former part of this Chapter And not only the death of Christ but his Resurrection and his Ascention into heaven did figure and typically set forth what we should do who have been baptized into Christ For as Christ was raised from the dead so should we rise to a new
life ver 3. And as Christ is ascended into heaven so should we have our conversation in heaven and place our affections there Coloss 3. ver 1 2 3 c. Ver. 4. Therefore are we buried with him by Baptism unto death that like as Christ was raised from the dead c I take this Conjunction Therefore to be here in this place not as a note of Illation inferring any thing from what went before But as a note of demonstration shewing or pointing at the end of that which was there said and is here repeated or assumed to shew that end q. d. Now for this end or for this cause were we baptized into the death that is into the similitude of the death of Christ and so by consequence into the death of sin to profess and signifie that as Christ was raised from the dead we also should walk in newness of life We are buried with him by baptism into death This is that which he said ver 3. We were baptized into his death Which words he repeateth or assumeth again here to set forth the end thereof But note that whereas he said onely We were baptized into his death in the third verse here he saith We are or were rather buried with him by Baptism to death where he expresseth our being baptized with the Ceremony which was then used in baptism which was such as that the parties baptized were dipped over head and ears and so buried as it were in the water as Christ was buried in the bowels of the earth So that these words We are or were buried with him by baptism into death do speak explicitely and at large what he said in fewer words when he said We were baptized into his death And what he said implicitely and in fewer words when he said We were baptized into his death He saith more explicitely and at large when he saith We are buried with him by baptism into death We are buried with him by Baptism into death i. e. We are or were baptized into the similitude of Christs death Buried with him by Baptism i. e. Buried in the waters by being dipped over head and ears therein at our baptism as he was buried in the bowels of the earth and so by consequence baptized into the similitude of the death of Christ and representing his death at or in our baptism The Apostle as I said expresseth here being baptized by being buried by baptism which was a Ceremony used in those days in baptism For whereas we sprinkle or pour water upon those which we baptize they of old dipped them over head and ears and so buried them as it were in the waters whom they baptized And the Apostle may seem thus to express their being baptized and to make mention of this Ceremony here because it did more plainly represent the burial of Christ to which this Ceremony doth allude and by consequence the death of Christ to the natural life which he lived before his Passion and so by consequence our death to sin which they which were baptized did profess by submitting themselves to that Ceremony and suffering themselves to be dipped over head and ears in the waters at their baptism Note here that those which the Apostle here speaks of were men of ripe years and understanding and such when they were baptized were wont for the most part to be dipped over head and ears and buried as it were in the waters when they were baptized But this dipping over head and ears and burying as it were in the waters was not essential to baptism For the use of water in baptism is and was to signifie outwardly the inward cleansing of the soul from sin which water doth aswell by sprinkling as it doth by our being dipped and overwhelmed therein And it is more than probable that though they of the primitive times used to dip over head and ears in baptism yet they used sprinkling also especially when the parties to be baptized were either Infants or sick or weak of body For whereas we read Act. 2.41 that in one day and that not an whole day neither three thousand souls were baptized by the Apostles and that at Jerusalem where there was no great Rivers fit for such baptism or dipping It is not likely that they did it or could do it by dipping them every one whom they did baptize over head and ears and burying them as it were in the waters in so short a time but that they did it by sprinkling or pouring water upon them And in the time of Cyprian Bishop of Carthage who was promoted to that his Bishoprick Anno 250 that sprinkling was used as well as dipping in baptism and that not as a new thing will appear by his 76. Epistle the ninth Paragraph which beginneth Quaesisti c. That the Ceremony of dipping or burying as it were in Baptisme was of ancient use and long continuance in the Church of Christ cannot be denyed though now the pouring on of water or sprinkling is in a manner altogether used But when dipping and burying as it were in the water was so frequently used they which were baptized were for the most part men of stronger years converted from other Religions to Christianity But when Christianity had extended it self almost to all parts of the known earth and few men of years were now baptized who could better endure dipping than Children and Infants could And when most that were now to be baptized were Infants to whose tender bodies dipping might be offensive for their health pouring on of water or sprinkling came to be in a manner altogether used in the place of dipping With him i. e. Like unto him or like as he was buried Note that the preposition With is to be taken here for a note of similitude and is as much as to say Like as and so it is to be taken ver 5 6 8. Into death This is that which he said ver 3. Into his death the exposition of which words see there That like as Christ was raised from the dead c. i. e. To signifie and profess thereby that like as Christ when he was dead was raised from the dead by the glory of the father even so we also shall or should rise again to a new life and walk therein By the glory of the Father i. e. By the glorious power of God the Father The power of God is called a glorious power Coloss 1.11 And it is glorified and often commended for raising up Jesus from the dead as Ephes 1. v. 19 20 c. We may take the glory of the Father also by a Metonymy for the Father himself who is glorious Even so we also should walk in newness of life Even so we also should or would rise from the death of sin to a new life and live therein and if we do so we can no longer live either in or to sin There is an Hebraism in these words viz Newness of life which are put for
wedlock when he saith That we may bring forth fruit unto God The sence therefore of these words is q. d That being married to him that is raised up from the dead we should by the seed of his grace conceive and bring forth fruit unto him who also is God Note that the Apostle changeth the person here from the third to the first which he doth for modesty sake that he may comprehend himself in this his speech The fruit or children here spoken of or meant are good works Vnto God That is unto Christ who was raised from the dead who though he was true man yet was he true God also Wives bring forth children to their own husbands not to others by God therefore is meant Christ here Note that the Apostle proves here that the believing Jews were delivered not only from the imperfection of the Law but also from the obligation of it to wit as it was given by Moses though it had been sufficient for his purpose to shew that they were delivered from the Imperfection of the Law only Ver. 5. When we were in the flesh That is When we were Carnal or in a Carnal estate addicted to the profits and pleasures of this life c. There were few under the Law which were spiritual and minded spiritual things but they were for the most part carnal and minded carnal things And they which were spiritual and minded spiritual things were not so nor did they so by the sole power of the Law so that being that all which were under the law that is under the imperfection of the Law and which had no help but what the Law afforded were Carnal and minded Carnal things The Apostle takes those which were in the flesh while he speaks of the Jews which were under the Law And those which were under the Law that is which were under the Imperfection of the Law for the same For the deliverance from this estate which he here speaks of he calls the Deliverance from the Law ver 6. The motions of Sins i. e. The motions of sins which we felt in our selves provoking moving or enticing us to commit sin or produce sin or to follow them Note that this Genitive of sins is Genitivus Causae And that Sins raise motions in us sub ratione causae finalis while we apprehend them as some pleasant or profitable things Which were by the Law That is which were occasioned by the law Supple as by our husband For he speaks of the law still in allusion to an husband as he did before These motions are said to have been by the law because sin being refrained and curbd in by the Law doth the more she is refrained and curbd in the more break out and shew her self in these her motions in sinful men and so will do in sinful men till grace be poured into their hearts whereby they restrein sin and hold her in Nitimur in vetitum semper cupimusque negata This is the manner of sinful nature and such as are accustomed to sin always to endeavour for that which is forbidden and to desire that which is most denied The law doth in a manner speak only to the outward ear and that is not of power alone to turn the hearts of carnal men from their carnal ways yea it makes them the worse by her speaking to them But yet the fault is not in the Law but in them The Law is only the occasion of evil motions not the true Genuine natural cause thereof And that which is good yea very good may be the occasion of that which is evil yea very evil Did work in our members That is q. d. did play their part in our members where they were not idle but very active In our members i. e. In the members of our Body See Notes Chap. 6. ver 13. To bring forth fruit unto death q. d. So that we did bring forth fruit or children and such fruit or children as death did delight and take pleasure in By death he meaneth eternal death and he speaks of it here as of a Person by a Prosopopoeia The fruit or children here spoken of or meant are evil works or actual Sins which are therefore pleasing unto death and such as death delights in because they make them which commit them food for her For as the temporal death feeds upon the bodies of some in the Grave Psal 49.14 So doth eternal death feed upon the souls of others in Hell Note that the particle To signifieth here not the intent only but the event also A question may be here asked why the Apostle did not say to bring forth fruit unto the Law as he said ver 4. That we should bring forth fruit unto God that is to Christ when as he is treating here of the opposition between the Law and Christ Answ Because Sins may not be said to be the fruit of the Law because they are both forbidden and punished by the law But they may be said to be the fruit of death because they make men children of death as the Hebrews speak that is worthy of death Thus some But yet I conceive under correction that by death the Law may be here meant which is called the ministration of death and the ministration of condemnation 2 Cor. 3. ver 7. 9. And therefore may be called death by a Metonymie And it is no absurdity to give the effects which are attributed to death to the Law when we give them and attribute them to the Law not as to the cause but only as to the occasion thereof For it is written ver 10 And the Commandment which was ordained to life I found to be unto death And thus the Antithesis here in hand will well hold out The Apostle seemeth to mention this and to shew how it was with them while they were under the Law in the flesh That now being they were delivered from the Law and from the flesh they might be more careful and more diligent to do those things which were pleasing to God in newness of Spirit abandoning the oldness of the Letter V. 6. But now we are delivered from the law that being dead wherein we held i. e. But now as the Wife is loosed from her Husband if he be dead ver 2. so are we who were as a Wife to the Law delivered from the law which is or was our husband by the death of the Law The Law is to be taken here as it was Chap. 6.14 and Chap. 7. ver 1 viz. For the whole Law of Moses as it was given by Moses and so precisely given without the grace of the Gospel And in this sence to be delivered from the Law and to be delivered from the flesh will signifie both one and the same thing That being dead wherein we were held i. e. The Law under which we were held bound as a Wife under her Husband so long as he liveth being dead By the death of the Law he
is an Ellipsis in these words The words therefore may be made up thus q. d. I thank God that he hath delivered me from this deadly body that is from this company of deadly enemies through our Lord Jesus Christ If we take these words in this sence then we must say that the Apostle speaks these words in his own person as he was regenerated and delivered from the Law and then they are to be read as it were with a Parenthesis He that sees the misery of other men how grievious it is and was in the same misery once himself or liable thereunto and is delivered from it will break out in thanks to God for his great goodness in delivering him upon sense of that mercy The aforesaid words of the Apostle may also be made up thus q. d. I thank God that he hath shewed me a way how to be delivered from this deadly body or from this body of deadly enemies For he hath made away to deliverance by Jesus Christ our Lord. And this may he speak which is under the Law and yet hath so well profited as that seeing no hope of salvation by the Law sees salvation in Christ though he be not as yet engrafted into Christ for the Law was a Schoolmaster to bring us to Christ that we may be justified by faith saith our Apostle Gal. 3.24 Such a one though he be yet under the Law I account not to be altogether under the imperfection of the Law though he be not yet engrafted into Christ and Regenerate So then with my mind I my self serve the Law of God q. d So then I my self though I am carnal do with my mind serve the Law of God and by so doing do acknowledge that the Law of God is spiritual This hath its immediate connexion with the 21 or 23 verses And he speaks it in the person of such a man as I told of v. 14. He saith that he serves the Law of God with his mind because he approves of the Law of God as good with his mind and propounds it with his mind to his will to be embraced and followed by her as a real good which is the duty of the mind to do and in which the mind by so doing is subservient to the Law of God whose duty is to teach men what they should do and to stir them up to the doing of it But with the flesh the Law of sin What is meant here by flesh See ver 18. By the Law of sin he means sin it self which he calls the Law of sin that it may answer those words The Law of God And because it doth as a Law incite men to follow her lusts which are as it were her commands See ver 21. They serve sin which follow the lusts and desires of sin and put those things in practice which she allureth or inciteth to By saying But with the flesh I serve the Law of sin he acknowledgeth that he is Carnal and sold under sin So that in this last verse he brings up his Conclusion which he draweth from his discourse from the 14. verse hitherto to that which he said in the 14 verse viz. We know that the Law is spiritual but I am carnal sold under sin CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the spirit 1. I said Chap. 5. ver 20 21. That when sin abounded grace did much more abound so that as sin hath reigned unto death even so grace might reign through righteousness unto eternal life by Jesus Christ our Lord Wherefore that being so there is now no Condemnation to them which are engrafted by faith into Christ Jesus who are such as walk not after their sensual and carnal appetite and affections but walk after the spirit to wit the spirit of Regeneration with which we are endued and follow her inclinations and so serve not sin 2. For the Law of the spirit of life in Christ Jesus hath made me free from the law of sin and death 2. And let not any one which is in Christ Jesus say nay but I cannot but serve sin For the spirit of Regeneration which giveth life the spirit which we have received by Christ hath made us free from sin which bringeth unto death so that sin hath now no power or dominion over us whereby to make us to obey her will 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh 3. I say that the spirit of Regeneration that spirit which giveth life and which we received by Christ I say not that the Law hath made us free from sin For by reason of the impotency of the Law in that it was weak in comparison of sin which dwelt and reigned in us God sending his own Son in the likeness of sinful man and for this end that he might destory sin hath destroyed sin by his body which was crucified for us by which also he purchased and gave us the Spirit of Regeneration 4. That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit 4. That by the spirit of Regeneration which he purchased for us and which he hath given us the Righteousness which the Law prescribes should be fulfilled in us which are justifyed and are engrafted into Christ by faith who are such as walk not after our carnal or sensual appetite and affections But such as walk after the spirit of Regeneration with which we are endued and follow her inclinations 5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit 5. I say who are such who walk not after our sensual or carnal appetite or affection but such as do walk after the spirit of Regeneration with which we are endued and follow her inclinations For though they which are carnal love and follow after their sensual and carnal appetite and affections they that are spiritual do love follow after and delight themselves in these things to which the spirit which is in them inclineth them to 6. For to be carnally minded is death but to be spiritually minded is life and peace 6. And not without cause for to love follow and delight in those things which the sensual or carnal appetite or affection moveth to will certainly bring everlasting death But to love follow and delight in those things which the spirit of Regeneration inclineth is that which brings everlasting life and peace 7. Because the carnal mind is enmity againsh God for it is not subject to the Law of God neither indeed can be 7. For the man which loves follows after and delights in those things to which his sensual or carnal appetite and affections tempt him to is an
will say that this is no good news to you For if they should be provoked thereby and should regain Gods love ye Gentiles which were received into Gods love by reason of the fall of the Jews should be cast out again if the Jews were again received But fear not this for if the fall and diminution of the Jews was the occasion that the Gentiles were enriched by faith and justification and other spiritual blessings How much more will their recovery and their nation being full be the cause of such blessings 13. For I speak to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office 13. But that you may not believe that the Jews stumbled that they should fall without hope of ever rising again I tell you Gentiles in as much as I am the Apostle of the Gentiles That I do labour abundantly in the ministration of my office by preaching the Gospel to you 14. If by any means I may provoke to emulation them which are my flesh and might save of them 14. And I do it for this end that if by any means I can I may provoke the Jews which are my kinsmen according to the flesh to emulation that is to imitate the believing Gentiles in their faith that so I might bring some of them to salvation 15. For if the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead 15. And think not that if I should bring some of them to salvation that this would be a means to cast you off again For if the casting away of the Jews was an occasion of that that God reconciled the Gentiles to himself What would Gods receiving the Jews to favour again be but a cause or means of bringing more Gentiles yet to the life of grace which are as yet dead in their sins 16. For if the first fruit be holy the lump is also holy and if the root be holy so are the branches 16. Again being that Abraham and Isaac and Jacob which were the first of the Nation of the Jews were holy it is credible that all their Posterity is holy too so holy as not to be utterly deprived of the means of salvation and holiness For Abraham and Isaac and Jacob were as it were the first fruits and the Nations of the Jews are as it were the lump they were also as it were the Root and Bulk and the Nation of the Jews were as it were the branches of the Olive-tree Now if the first-fruit be holy the lump is also holy and if the Root and Bulk be holy so also are the branches 17. And if some of the branches be broken off and thou being a wilde olive tree wert graffed in amongst them and with them partakâ—st of the root and fatness of the olive tree 17 But now if some of the branches be broken off of this tree and thou O Gentile which wast as a branch or cion of the wild Olive-tree art graffed into this Olive-tree among those branches which yet hold their own and with them partakest of the root and fatness of the Olive-tree that is of all the rich promises which were made to Abraham and Isaac and Jacob and their seed 18. Boast not against the branches but if thou boast thou bearest not the root but the root thee 18. Boast not against the branches that is boast not against the Jews which are the children of Abraham and Isaac and Jacob But if thou boastest remember this that thou bearest not the Root but the Root thee that is remember this that Abraham and Isaac and Jacob and their seed partake not of thy blessings but thou partakest of theirs and this may somewhat allay thy boasting 19. Thou wilt say then the branches were broken off that I might be graffed in 19. But thou wilt say nevertheless in a kind of pride The branches were broken off that I might be graffed in that is the Jews were cast out of the Church of God that thou maist be taken in in their room 20. Well because of unbelief they were broken off and thou standest by faith Be not high minded but fear 20. Well be it so because of unbelief they were broken off from the Oâ—â—ve-tree that is for their infidelity they were cast out of the Church and thou because of thy faith art grafted into that ree that is art received as a member into the Church of God and so standest be not therefore high-minded and puffed up against the Jew because of thy high calling for that may make thee lose thy faith by which thou standest but fear least God should cast thee off again that so thou maist hold thy faith the faster 21. For if God spared not the natural branches take heed lest he also spare not thee 21. Fear I say for if God spared not the Jews which were as it were the natural branches take heed lest he also spare not thee 22. Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou also shalt be cut off 22. That therefore thou maist not boast against the branches that is against the Jews and that thou maist stand fast in the faith which thou hast embraced behold and look on the one side on the goodness and mercy on the otherside on the severty of God On the Jews which fell and were cast out of the Church of God severity but towards thee whom God recieved in their room goodness and mercy which goodness and mercy thou shalt still partake of if thou continuest in the faith which is also an effect of Gods goodness and mercy otherwise thou also shalt be cast of as the Jews were 23. And they also if they bide not still in unbelief shall be graffed in for God is able to graffe them in again 23. And they also even the Jews themselvs which are cast off if they abide not still in unbelief shall be graffed in again into the sweet Olive tree that is they shall be received again as members into the Church of God For God is able to bring them in again 24. For if thou wert cut out of the olive-tree which is wild by nature and went graffed contrary to nature into a good olive tree how much more shall these which be the natural branches be graffed into their own olive-tree 24. For if thou wert cut out of the Olive tree which is wilde by nature and wert graffed contrary to nature into the good Olive-tree how much more easily shall these which be the natural branches be graffed in again into their own Olive tree that is if thou which art taken out of on idolatrous people whose Ancestours alwayes served stocks and stons and wast contrary to thy education and to the Religion of thy Predecessours inserted into the Church of God and made a member thereof How much more easily
happy as they To Emulation Emulation is a grief of mind whereby we grieve for the good of another not because that good is in him but because that good which we see in him is not in us Envy is a grief of mind for the good of another as well as Emulation But here is the difference Envy is joyned with a desire and endeavour to diminish that good which is in an other upon a perswasion that our excellency is thereby obscured But Emulation is not joyned with a desire to diminish his good but with a desire to make our selves as good as he Them which are my flesh i. e. Them which are my Kins-men according to the flesh as he speaks Chap. 9.3 They are said to be the same flesh who are made or who spring from the same flesh by a Metonymie He means the Jews here which were all of the same flesh with him to wit The flesh of Abraham Isaac and Jacob And might save some of them i. e. And might bring some of them at least to Salvation by the Gospel which I preach which is the power of God unto Salvation Cap 1.16 Ver. 15. For if the casting away of them be the reconciling of the world i. e For if the casting away of the Jews be an occasion of the reconciling of the Gentiles unto God The casting away of them i. e The rejecting of the Jews for their unbelief Be the reconciling of the wâ—rlâ— i. e. Be an occasion of the reconciling the world to God Metonymia Of the world i. e. Of the Gentiles See ver 12. What shall tâ—e receiving of them Supple To the savour of God Be Supple To the world or to the Gentiles But life from the dead i. e. But yet a further cause of a spiritual life to righteousness from death in sin or from among those which are dead in sins His meaning is that by this means more Gentiles would be brought to the faith then now are brought By Life is here meant a Spiritual life led by the Faith of God per Synechdochen generis And that is put again for the cause of such a life per Mytonymiam effecti And by the dead are meant such as are dead in sins And this life so taken is to be understood here as a life coming to the Gentiles by the receiving of the Jews to favour For this verse is the very same for sence with the Twelfth verse And prevents the like objection as that doth and yields the like argument or proof to shew that the Jews stumbled not that they should fall as that also doth wherefore between this and the former verse we may understand these or the like words Neither need ye fear that if the Jews should be brought to salvation ye Gentiles would be cast off again q. d. Neither need ye fear that if the Jews should be brought to Salvation the Gentiles will be cast off again for if the casting away of them be the reconciling of the world c. Ver. 16. For if the first fruit be holy the lump is also holy q. d. For seeing that the Patriarchs Abraham Isaac and Jacob which were as it were the first fruits and the Root of the people or Nation of the Jews were holy the people or Nation of the Jews which spring of them shall also be esteemed holy This is to be referred to the first part of the first verse viz. I say then hath God cast away his people God forbid Or which some account the same to the first part of the eleventh verse viz. I say then have they stumbled that they shovld fall God forbid And it may â—ave its immediate reference to the fourteenth verse also As if the Apostle would also shew by this that what he â—here said of magnifying his office as he was the Apostle of the Gentiles for this end that he might provoke the Jews to emulation and save some of them was not a groundless conceit as though there was no hope of bringing the Jewes to Salvation But that what he did in this he did upon good ground being that the whole people of the Jews were holy as their fore-fathers Abraham Isaac and Jacob were holy and therefore might in all probabilities be saved Such is the Apostles skill and artifice that while he brings a proof to prove a thing which is further off he will by the same proof often prove the thing that went immediately before also The Apostle Supposeth here that the Patriarchs or forefathers of the Jews viz Abraham Isaac and Jacob c. were holy and from thence gathereth or concludeth that if they were holy the whole people or Natâ—ion of the Jâ—ws where holy also and this his conclusion he proveth or illustrateth rather by two similitudes or comparisons The first from the first fruits with which the lump doth agree in nature The other from the root and the branches of a Tree which naturally follow the condition one of the other If the first fruit be holy By the first fruit is here Metaphorically understood the Patriarchs Abraham Isaac and Jacob c. which were the fore-fathers of the Jews and the holiness here spoken of is not the holiness of Regeneration or the holiness which consists in the conformity of our actions with the Law of God but that holiness whereby God hath separated the fathers of the Jews and by vertue of his promise to them Gâ—n 17.17 Their seed also after them throughout all generations from the common ranke of men to be a God to them So as not utterly to forsake them at any time and to leave them without all means of Salvation which is a blessing peculiar to them above all the Nations of the world For though God doth afford mâ—ans of Salvation to other people also yet this proceeds not from the promise of God to them or to their Ancestors as it doth to the Jâ—ws neither have they any thing to the contrary but that God will and may forsake them utterly if they should be disobedient to him as the Jews have been But yet he wâ—ll never leave the whole nation of the Jews without the meaâ—s of Salvation neither will he but save them if â—hey imbrace the means foâ— thâ—ir unbelief shall not make the faith of God without effect Chap. 3.3 See Cap. 15. ver 8 9. Note that Holiness signifieth a Separation of some things from others or some persons from others by way of Eminâ—ncy And so the Jâ—ws and their forefathers may be called holy here because God had separated them from all other People by a peculiar blessing the blessing which I have spoken of The first fruit The Apostle aâ— some say alludes here to the sheaf of the first fruits Lev. 23. ver 9 10 14. where the Lord speaks thus to the poeple of Israel When ye come into the Land which I give unto you and shall reap the harvest thereof then shall ye bring a sheaf of the first fruits of yâ—ur
authority with which they are invested are surely from him immediately And to the proof of this to omit others the Apostle suppeditates three Arguments in this Chapter For first he saith that the Ruler is the Minister of God ver 4. And why rather then because he is Gods Vicegerant and hath his power and authority immediately from God Secondly he saith that he beareth the Sword v. 4. And he beareth it no doubt to cut of them from the land of the living who deserve death But who can give this power to any one but he which is the Lord of life and death for what man hath this power over himself to use the Sword upon himself though he judgeth himself a Malefactor and worthy of death that he should resign or give up this power to any other either Community or Single person Thirdly he saith that he is a Revenger to execute wrath upon him that doth evil ver 4. And who can make a Ruler a Revenger and give him this power but he that saith Vengeance is mine Deut. 32.3 Rom. 12.19 As therefore in the generation of Man the disposition of the matter is from a man but the infusion of the Soul is from God so it is for the most part in the creation of Supreme Rulers Governors or Powers for though the constitution of the kinde of Government and the designation of the Persons be ordinarily from men as their immediate cause yet the power and authority which is the life and soul of all is immediately from God who giveth power to the several Governors sutable to their several kind of Governments And the Person or Persons which are thus designed and thus invested with supreme power in what kind of government soever but especially in that which is Monarchical are as sacred as was the person of Saul who was chosen immediately of God to be King of Israel of whom David said The Lord forbid that I should stretch forth my hand against the Lords annointed 1 Sam. 26.11 For when by the disposing hand of Gods providence a Right is conveyed to a person or to a person and his Line successively to the supreme power or Rule of a Nation though it be by second causes and he is invested by Gâ—d with this power he is above the reach of any just force on earth for there is now no lawful hand above him he being the Supream to use the Rod or the Sword against him What we have spoken hitherto we have spoken of the supream powers or Rulers of Nations Of which Saint Paul here speaks But if you ask whence inferior Governors and Officers are and by whom ordained I answer Th y as their persons are usually designed to the Offices which they bear by the supream Powers so have they their power immediately from them yet so as that they by reason of Gods all-working providence may be said to be of God also and to have their power from him but not I say so immediately as the supream powers or rulers have The powers that be are ordained of God i. e. All the Lawful powers that is All the Lawful Rulers throughout the whole world and not they which are of Israel and Judah only are ordained of God This is a Repetition of that which went immediately before Ver. 2. Whosoever therefore resisteth the power c. i. e. Whosoever therefore resisteth those which are invested with the Supream power See ver 1. That which the Apostle speaks in this verse is a Corollary drawn from that which he said in the former verse viz. There is no power but of God the powers that be are ordained of God A Corollarie not impertinent to his present discourse and very fit for the Jews to take notice of who upon the conceit of that that they were Gods people would not willingly be subject to any Heathen power but would resist it oppose it and take Arms against it as occasion was Whosoever Resisteth c. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which signifieth properly to stand against in Battle aray And likely it is that the Apostle in making choice of this word had an eye upon Judas of Galilee who drawing many Jews after him in the days of the taxing opposed the Roman power by force of Arms Acts 5.37 whose Example many other Jews were likely to follow and did follow in after times Resisteth the Ordinance of God i. e. Doth resist and oppose the Ordinance of God by which Rulers have their powers and by consequence doth resist and oppose God himself who ordained the Rulers and gave them their power They that resist i. e. They which resist or oppose their Rulers And by resisting or opposing them resist and oppose the ordinance of God and by consequence God himself Shall receive to themselves damnation i. e. Shall bring damnation upon themselves damnation temporal from mans tribunal in that they resist him and damnation Eternal from the Tribunal of the great and terrible God in that they resist his ordinance Ver. 3. For Rulers are not a terror to good works but to the evil i. e. For Rulers are to wit by the end of their constitution not a terror to them which do well but yet they are a terror to them which do evil When the Apostle saith that Rulers are not a terror to good works he useth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by being not a terror he understands that they are an Encouragement and rewardâ—rs of their good works the like Phrase he useth verse 10. Good and evil works are put here for such as do works which are good or evil by a Metonymie And by good and evil works understand here especially such works as are civily good or evil that is such as are either according or contrary to the Laws and Constitutions of the places or the Edicts of the power under which they live which were made for the maintenance of civil or humane society For though a Magistrate be Custos utriusque Tabulae Yet these Magistrates were at this time Heathen and knew little of the first table Now for the connexion of this with that which went before The Apostle seems to prevent an Objection here for they might object and say that if they should be subject to these powers and put their necks under their yoke they should ever be without fear For such powers are a terror to them which live under them This Objection I say the Apostle seems to prevent as if he should say in these or the like words But ye have no reason to fear this if ye do well and if ye do ill ye are worthy to suffer for it For Rulers are not a terror to good works but to evil It is a benefit to all persons which live under any goverment that the Rulers or Governors are not a terror that is are an Encouragement and are Rewarders of them which do well And it is a benefit to them too that they are a terror