made partakers of it which hope doth even now joy and rejoice our hearts 3. And not only so but we glory in tribulations also knowing that tribulation worketh patience 3. And not only so but least that any should say surely God is not at peace with us nor can we rejoice in the hope of the glory of God because we are afflicted and suffer more tribulations than any kind of men in the world besides which may seem not to stand with the peace and friendship of God and not to be incident to the Heirs of eternal glory we glory and rejoyce in tribulations also knowing that tribulation though it works impatience in men of the world yet it works patience in us 4. And patience experience and experience hope 4. And patience worketh Experience in us of those gratious gifts and vertues which God out of his love hath given us by the Holy Ghost and experience of these gratious gifts and vertues worketh hope in us of eternal glory 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us 5. And this hope which is wrought in us by this experience will not fail us and prove a vain hope so as that we shall be ashamed at the last for missing of what we hope for For the sense and feeling of the love of God who will make all them which he thus loveth partakers of Glory and life everlasting is shed abroad in our hearts in a plentifull measure by those gifts of the Holy Ghost which he hath given unto us which gifts are not only signs and tokens of his love to us but pledges also and earnests of eternal Glory 6. For when we were yet without strength in due time Christ died for the ungodly 6. I said that being we are justified by faith the wrath of God is appeased towards us and that God is at peace with us for our Lord Christ Jesus sake And that we rejoyce in hope of the Glory of God ver 1 2. all which I now prove for when we had no strength to do any good but were as yet ungodly and so sinners Christ in due time died for us 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 7. And this sheweth the exceeding love of God towards us in that Christ dyed for us while we yet had no strength to do good but were as yet ungodly and sinners for scarcely for a righteous man will one dy yet perhaps for a man that hath been good to him some will even endure to dy 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us 8. But God commendeth his love towards us in this that while we were yet sinners and ungodly and so enemies to him Christ through his appointment died for us 9. Much more then being now justified by his blood we shall be saved from wrath through him 9. And now if when we were yet sinners Christ died for us much more then shall we being justified from our sins by his blood be saved from the wrath to come through him 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life 10. For if when we were enemies to him as we were when we were sinners we were reconciled by the death of his Son which cost him his deerest blood to reconcile us Much more then being now reconciled shall we be saved from the wrath of God by him when it may be done without the loss of his life 11 And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement 11. And we shall not only be saved from the wrath to come but we shall also be advanced to and stated in everlasting glory by reason of which we do through the faith and hope which we have thereof joy even now in God through our Lord Jesus Christ by whom we have already received the Atonement or Reconciliation and divers gracious effects and fruits thereof that is to say divers gifts of the holy Ghost which are as seals and pledges to us of that everlasting glory which we speak off 12. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned 12. Wherefore being that we are justified by faith and reconciled to God through our Lord Jesus Christ and have through him peace with God and hope of everlasting glory c. Though we have lost much by Adam yet we have gained far more by Christ than we lost by him For as by one man to wit Adam sin entred into the world and death by sin and so death passed upon all men for that all have sinned that is for that all men have been made sinners by that one Man 13. For until the law sin was in the world but sin is not imputed when there is no law 13. But here I must leave my Speech imperfect which I will take up and perfect ver 18. to answer an Objection For because I said that all have sinned some men will say That that cannot be for they which lived between Adam and Moses sinned not For say they between Adam and Moses there was no law given either by word of mouth as there was given to Adam Gen. 7.2 17. Or by writing as was given by Moses Exod. 20. And as you taught Paul Chap. 4. ver 15. Where there is no such law there is no transgression how therefore can they which lived between Adam and Moses be said to be sinners or to have sinned which had no law given them either by word of mouth or by hand writing But to this I answer That being that at that time there was no law publickly given by word of mouth as that was which was given to Adam or given in outward writing as that was which was afterwards given by Moses there was not indeed any Transgression in that time but yet it doth not follow that though there was no Transgression in that time there was no sin for though every Transgression be a sin yet it doth not follow that every sin is a Transgression I say therefore that though there was no Law given by word of mouth or by writing from Adam until the law was given by Moses yet sin was all the while in the world though indeed sin was not imputed to any as a Transgression all that time 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come 14. Yet nevertheless that you may know that sin was in the world from the days of Adam to the time that the law was given death
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
the justice of God for the sins of a sinner by his death must needs be himself of infinite worth and his death of infinite value and so must needs be God And being God he need not to die twice or thrice that by one death he may justifie a sinner by another death save him from wrath to come by another death bring him to everlasting Glory But One death is sufficient for All. Therefore he which is justified by the death of such a one and Christ is such a one may be saved by his life that is may be saved by him though he dies not a second time From the sixth verse hitherto inclusive the Apostle hath proved that which he asserted ver 1. viz. That being justified by faith we have peace with God through our Lord Jesus Christ Now in the next verse following he will prove that which he asserted ver 2. to wit That we may rejoyce in the hope of the glory of God Ver. 11. And not only so but we also joy in God through our Lord Jesus Christ q d. And we shall not only be saved from wrath through his life but we shall also be made partakers of eternal Glory by reason of which we do even now joy in God the giver thereof through Jesus Christ Though it be a great mercy and blessing of God that he delivereth the ungodly from wrath yet doth not his mercy and blessing stay there but it brings him to everlasting glory And not only so i. e. And we shall not only be saved from wrath to come by his life But we also joy i. e. But we do also even now rejoyce In God That is in hope of the glory of God as it is expressed ver 2. Or in God as the giver of Glory in that we are assured he will bring us to Glory By whom we have now received the Atonement i. e. By whom we have already reconciliation with God And precious fruits also of that Reconciliation which are to us as pledges of everlasting glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc now is put here for jam nunc i. e even now already The Atonement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reconciliation or Reconciliation to wit with God and pretious fruits or effects thereof Take the Atonement or Reconciliation here not barely for the Atonement or Reconciliation it self but for the effects thereof also by a Metonymical Syllepsis that is for the holy Ghost that is for the gifts of the holy Ghost which God giveth to those to whom he is reconciled which gifts are the effects of our Atonement and Reconciliation with God for those to whom God is reconciled He sanctifieth also For our Reconciliation and Justification are never without Sanctification And yet the gifts of the holy Ghost which are given to those which are reconciled to God or to whom God is reconciled are not only effects or signs of the Atonement or Reconciliation but they are also as an Earnest of the glory of God as we are taught 2 Cor. 1.22 2 Cor. 5.5 Ephes 1.14 And as we said before And so they confirm our hope of the glory of God from whence springs the Joy and Rejoycing here spoken of Ver. 12. Wherefore as by one man c. q. d. Wherefore being that we are justified by faith and reconciled to God through our Lord Jesus Christ and have peace with God through him and have hope of the glory of God having even now already received the atonement though we have lost much by Adam we have gained asmuch yea far more by Christ than we lost by him For as by one man to wit by Adam sin entred into the world and death by sin and so death passed upon all men for that all have sinned c. The Apostle takes an occasion here to shew the misery which befell us by Adams sin that so he might take occasion again from thence to illustrate and magnifie the love and benefit of Christ to us By one man By this one man is meant Adam Sin entred into the world i. e. Sin entred into all mankind The world is taken here for all mankind by a Synechdoche otherwise sin entred before this into the world when the Angels first sinned He speaks of sin as of a person when he saith sin entred This sin entred by Adam who was then the head of all mankind Entred into the world By the world is meant all Mankinde that is all men which are carnally and by the common law of generation descended from Adam for so the Apostle expounds himself when he saith And death passed upon all men He speaks of sin as of a person when he saith sin entred To the Traduction of this which is commonly called Original sin nothing is required but that a man be descended from Adam by true natural generation as being in his loins when he sinned And therefore is Original sin derived from Adam by naturall propagation to all which were in his loins when he sinned because that at the time in which he sinned he was the head of all Mankind so that if he had kept the commandment which God gave him of not eating of the tree of knowledge of good and evil they had been pure and clean of this Original sin and free from the subsequent miseries thereof But being that he broke it they were corrupted by it through want of those gifts and graces which were given him for them aswell as for himself and so do partake of his miseries as of the punishment thereof And death by sin i. e. And death by reason of sin By death understand by a Syllepsis not only death but all miseries and diseases which bring to death And so death passed upon all men i. e. And so all men died For that all have sinned i. e. For that all men have been made sinners by that one man as our Apostle speaks vers 19. This sin by which all men are made sinners formally and from whence they are so called is not any actuall sin but that which is commonly caled Original sin which is an effect of that actual disobedience of Adam by which he transgressed in eating the forbidden fruit Note that the Apostle leaveth this speech here imperfect and abrupt and without the sentence which should answer it by reason of other matter intervening untill the eighteenth verse where he taks up his speech again though in other words and makes it perfect and compleat That this supplement to wit by that one Man must be made up here See the eighteenth and nineteenth verses of this Chapter The Greek word which is here rendred have sinned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a missing or erâ—ing from a mark which should have been hit And not onely the Archer but the Arrow which missed of the mark by the unskilfulness of the Archer may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So a Limner which misseth and erreth of
here as a Note of Declaration Of Righteousness Of Justification or Remission of sins See Chap. 1. verse 17. They which receive abundance of Grace and of the gift of Righteousness This grace that is to say this gift of Righteousness is said to be abundant in regard of the many sins which are thereby remitted or from which they which believe are justified And they are said to receive abundance of Grace that is of the gift of Righteousness which are delivered or justified from abundance of sins or offences or who have abundance of sins pardoned For the Apostle relates or alludes here to what he said ver 16. Viz. The free gift is of many offences Shall reign in life i. e. Shall reign in Life everlasting in the Kingdome of Heaven Whomsoever God justifies if he retains his state he glorifieth for he doth not only deliver him from punishment due to his sins But sets a Crown of Life upon his head He opposeth the life here to the death which he speaks of a little before By one Jesus Christ Jesus Christ hath merited for us not only remission of sins or pardon thereof but also glory and life everlasting which although it be merit in regard of him yet in regard of us it is meer grace and favour Note here that whereas the Apostle said If by one mans offence death reigned by one he should have said in congruence of speech Much more shall life reign by Righteousness by one Jesus Christ but he said not so but saith Much more they which receive abundance of grace and of the gift of Righteousness shall reign in Life by one Jesus Christ And this he doth because it sounds more pleasantly to say That men themselves shall reign in life than that life shall reign in men the Scriptures also having promised them a knigdome Matth. 25.34 And because he would by so speaking intimate a certain dissimilitude or unlikeness which is between Death and Life for death so reigns over men as that it destroyeth those over whom it reigneth But life doth so reign in us as that it makes us Kings that is partakers of the heavenly Kingdom by Christ V. 18. Therefore as by the offence of one judgement came upon all men to condemnation even so c. The Apostle resumes here though in other words that which he left unperfect ver 12. viz. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned And this he doth that he may compleat and perfect that here which he left imperfect there Yet such is his Artifice as that this may seem a Corollary or Conclusion drawn out of that which he said immediately before in the former verses By the offence of one c. i. e. By the offence which was caused by one This is that which he said ver 12. As by one man sin entred into the world The offence By the offence is here meant that which is commonly called Orignal sin See ver 15. This offence therefore is not that Actual disobedience of Adam whereby he did eat of the forbidden fruit but an effect of that disobedience and that by which we are made formally sinners And by reason of which we are called Sinners Of one This one is Adam Note that this Genitive is Genitivus causae efficientis Judgement came upon all men to condemnation i e. q. d. Gods judgement or sentence passed upon all which were born of Adam by natural Generation whereby they were condemned Supple to death which was to follow upon their condemnation To condemnation To wit of death By the righteousness of one i. e. By the righteousness of one or by reason of that righteousness which proceeds from one or which is purchased by one to be conferred by him upon his children which are the faithful This one is Christ Jesus and the righteousness here spoken of is that which he spoke of ver 17. to wit Remission of sins or Absolution from all offences which remission of sins or absolution was purchased by Christ Jesus with his blood And it is here opposed to the offence of one as that which blots out or takes away the guilt of that offence yea and of all other offences too is opposed to the offence or blot it self Of one This one is Christ Jesus and note that this Genitive is Genitivus Efficientis The free gift came upon all men to justification of life i. e. The free gift came upon all men that they might be justified and that with such a justification as is followed or attended with life everlasting The free gift The free gift is to be taken here in the very same sence as it is ver 16. That is for the free pardon or absolution by which we are pardoned or absolved from our sins by Christ Vpon all men Supple that are born of Christ and so are his children or which are ingraffâ—d into Christ by faith and so are his branches Note here that the abundance of the grace and gifts of Christ consists not in this that all they which died in Adam whatsoever they were shall be saved by Chriâ—t for then there would be but an equality by that not an abundance in the benefits and graces which are by Christ But it consists in that that Christ is the Authour of far greater good to his chidren and branches than Adam of evil to his Vnto justification of life i. e. So that they are justified thereby which justification through the grace and favour of God produceth or bringeth after it life everlasting Life is put here by a Synechdoche for life everlasting And this Genitive case is Genitivus Effecti V. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous He gives a reason here why he said in the former verse By the offence of one and why he said there By the righteousness of one He said by the offence of one that is by the sin which was derived by one because by one mans to wit Adams disobedience many were made sinners And he said by the righteousness of one because by the obedience of one many shall be made righteous Note here that whereas the Apostle said All and All ver 18. and saith Many and Many here ver 19. he meaneth in both places one and the same men and number of men But why he saith Many here and not All as he did ver 18. you may find a reason given ver 15. By one mans disobedience i. e. By the disobedience of one man to wit Adam who disobeyed God and did eat of the Tree of Knowledge of good and evil concerning which God said Thou shall not eat thereof Gen. 2.17 Many were made sinners That is so many as were born of Adam by natural generation were made Sinners Supple by the offence or sin viz. Original Sin which that his disobedience caused
That they cannot please God for that vâ—z That they walk after the Flesh or that viz. 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 sence with that viz. Who walk after the Flesh And it is occasioned from a tacite objection arising from the first verse though the Corollary or Conclusion which the Apostle draws here is drawn from that which went immediately before Ver. 9 But ye are not in the Flesh i. e. But ye which are in Christ Jesus ye I say are not carnall that ye should say yea but we cannot but walk after the Flesh But in the Spirit i. e. But ye are spiritual so that ye may renounce the Flesh and walk after the Spirit If so be that the Spirit of God dwelleth in you i. e. Being that the Spirit of God dwelleth in you to wit by those gifts and graces which he hath given you The conjunction If is not dubitantis but affirmantis not a note of doubting but of affirming and for this reason doth he affirm without doubting that the Spirit of God dwelleth in them because he takes them to be such as were truly in Christ Jesus ver 1. Now if any man have not the Spirit of Christ he is none of his This seemeth to to be an Argument to proue that these Romans had the Spirit of Christ in them upon this supposition that they were in Christ Jesus for saith he If any one hath not the Spirit of Christ he is none of his but if he be his that is if he be Christs as ye are he hath the spirit of Christ in him He that hath not the Spirit of Christ is not Christs that is is not in Christ as a living member in the body or as a fruitfull or living branch in the vine and therefore shall be cast out or cut off at length The Spirit of Christ That which he called The Spirit of God immediately before he calleth the Spirit of Christ here because it is given and conferred of God through the merits of Christ who also himself is true God He is none of his i. e. None of his true and living members Or true and living branches Ver. 10. And if Christ be in you the body is dead because of sin but the spirit is life because of Righteousness i. e. And if the Spirit of Christ be in you your body indeed is mortall and shall die by reason of the sin of Adam But your soul shall live and never see death because of the Spirit of God and of Christ that is because of the Spirit of Righteousness which dwelleth in it The Apostle doth here shew the blessed fruit which they shall enjoy which have the Spirit of God and of Christ viz. That they shall not come into condemnation as he is said ver 1. And he doth withall answer an Objection which might arise from those words ver 6. To be spiritually minded is life For being that the Apostle said there That to be spiritually minded is life a man might object and say but how is it life to be spiritually minded when as they that have the Spirit of God and of Christ and so are spiritually minded die as well as they which are in the Flesh and so are carnally minded To this the Apostle answereth here that they that have the Spirit of God and of Christ and so are spiritually minded die indeed the death of the body as they do which cre carnally minded and that because of Original sin or the sin of Adam but they do not die the death of the soul as the carnal minded men do because of that Spirit of God and of Christ which dwelleth in them If Christ be in you c. By Christ is here to be understood the Spirit of Christ as he called it ver 10. and that per Metonymiam efficientis And the Apostle would rather say Christ here than the Spirit of Christ to avoid confusion of termes for soon after by the Spirit he means the Soul of man The body is dead That is the Body indeed is subject to death and shall one day die He saith the body is dead because it is not only such as may die but such as tendeth continually to death and shall at length certainly die Because of sin By sin here understand the sin of Adam or Original sin for death entred into the world by Adam 's sin and so death passed upon all men for that all have sinned through him Chap. 5.12 And in Adam all die saith the Apostle again 1 Cor. 15.22 But the Spirit is life i. e. But the Soul shall live and never see death The Spirit By the Spirit understand here the Soul that better part of man which is a Spirit Is life That is liveth and shall live for ever The Apostle when he saith Is life for liveth useth a Metonymie of the Adjunct Because of righteousness i e. Because of the Spirit of God and of Christ which is in it By Righteousness is here to be understood The Spirit of life as he called it ver 2. and which he called the Spirit of God and the Spirit of Christ ver 9. And which he called Christ in a few words before and this Spirit he calleth Righteousness Per Metonymiam Effecti because it inclines to Righteousness and worketh Righteousness in us That Soul which is endued with the Spirit of God or with the Spirit of Righteousness call it which you please while it is in this life so soon as it is parted from the body is carried into the presence of Christ there to enjoy him who is life and to live after its manner Ver. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you i. e. But yet if the Spirit of God dwelleth in you q. d. But though the bâ—dy is dead because of sin yet if the Spirit of God dwelleth in you c. He meaneth by this spirit that which he called righteousness ver 10. and the Spirit of Christ vers 9. and the Spirit of life ver 2. By him which raised up Jesus from the dead he meaneth God whom he describes by this Act because he is to say That he will quicken your mortal bodies Of which that That God raised up Jesus from the dead was a pattern and a pledge and shewed that God was able yea and willing to do it He that raised up Christ from the dead That is God Shall also quicken your mortal bodies That is Shall also raise up your mortal bodies after death at the last Day as he raised up Christ from death when he had been dead By his spirit that dwelleth in you That is because of his spirit or by reason of his spirit which dwelleth in you By reason of his spirit are our bodies become Temples of the Holy Ghost 1 Cor. chap 6.19 And therefore our bodies shall be
A PARAPHRASE AND COMMENTARY UPON THE EPISTLE OF Saint PAVL TO THE ROMANS By William Day M. A. Vicar of Mapledurham in the County of Oxon and Divinity Reader in his Majesties Free Chappel of Saint George within the Castle of Windsor The secret things belong unto the Lord our God But those things which are revealed belong to us and to our Children for ever Deut. 29.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in Argumento Epist ad Romanos LONDON Printed by S. Griffin for Joshua Kirton and are to be sold at his shop at the sign of the Kings Arms in Saint Pauls Church-yard 1666. IMPRIMATUR Perlegi Paraphrasin hanc cum Commentariis in Epistolam ad Romanos in quâ nihil reperio doctrinae disciplinaevè Ecclesiae Anglicanae aut bonis moribus contrarium Joh. Hall Rev. in Christo Pat. Domino Episc Lond. à sac Domest Ex Aedibus Londinens Feb. 20. 1664. Ornatissimis Doctissimis Viris Richardo Allestry D.T. Doctissimo sacrae Theologiae in Academia Oxoniensi Professori Regio Collegii â—egalis de Etona Praeposito Dignissimo Jacobo Fleetwood D. T. Et dignissimo Collegii Regalis de Cantabrigia Praeposito Omnibusque Vtriusque Collegii Sociis Hanc suam Paraphrasin unâ cum Commentariis in Epistolam Sancti Pauli ad Romanos Gulielmus DayVtriusque Collegii olim Alumnus Cantabrigiensis etiam Socius nunc autem Vicarius de Mapledurham in Comitat. Oxoniensi Praelector Theologiae in liberâ Capellâ Regiâ Sancti Georgii infra Castrum de Windesora D. D. D. The PREFACE THis Epistle of Saint Paul to the Romans is set in order of place before all other his Epistles not because it was before all the other in order of time but because it was written unto the Romans whose City at that time excelled all other Cities in dignity and renown and in preheminence of Rule and Dominion for if we look to the order of time in which they were written both the Epistles of Saint Paul to the Corinthians were written before this to the Romans For Saint Paul in his second Epistle to the Corinthians Chap. 8. and 9. Stirreth the Corinthians up to a liberall contribution for the poor Saints at Jerusalem But in his Epistle to the Romans Chap. 15. Ver. 25 26. He telleth the Romans that he was to go to Jerusalem to minister unto the Saints for it had pleased them of Macedonia and Achaia part of which was Corinth to make a certain contribution for the poor Saints which were at Jerusalem This contribution therefore was perfected then when he wrote his Epistle to the Romans which was not made when he wrote to the Corinthians and therefore his Epistles to the Corinthians were in order of time written before his Epistle to the Romans though his Epistle to the Romans hath in order of place the Priority before his Epistles to the Corinthians Saint Paul wrote this Epistle in the Greek tongue though he wrote to the Romans whose language was the Latine Because the principle Subject or Argument of this Epistle was not some occasional matter as the Subject or Argument of other his Epistles was but such a Subject or such an Argument in which there was no Church but was concerned For the principle Subject or Argument of this Epistle conteins in a manner the sum of the Gospel or Doctrine of Christ And therefore though he dedicates it as it were to the Church or Saints which were at Rome because Rome was the head City of all the Gentiles and from thence by the frequency of men of all Nations and Countries resorting thither the truth might be carried and spread abroad among other people yet is it likely that he did intend to communicate it to other Churches also and to send them Copies thereof for their instruction and confirmation And for such a purpose it was more suteable to write in the Greek tongue then in the Latine For the Greek was the tongue which was then most generally known and used which even the Roman women could speak and by which Strangers and Travellers had commerce with and understanding one of another But the Latine tongue though it be now the tongue most generally learned and known yet was it at that time confined within narrow limits and not a generall language which Tully confesseth in his Oration pro Archia Poeta For Graeca saith he leguntur in omnibus fere Gentibus Latina suis finibus exiguis sanè continentur That is The Greek writings are read almost in all Nations but the Latine are contained within their own bounds and those but small ones too But of this See more in Brerewoods Enquiries touching the diversity of Languages Chap. 1. and 3. CHAP. I. As for the Subject of this Epistle it is partly Doctrinal and partly Moral And the Doctrinal part thereof is chiefly concerning Justification which he teacheth to be not by Works of the Law but by the Faith of Christ CHAP. II. and III. He teacheth that Justification is not by the works of the Law for that all had sinned both Jews and Gentiles And this that all had sinned he shews as to the Gentiles Chap. 1. from verse 19. to the end of that Chapter And as to the Jews he sheweth it Chap. 2. and 3. from the first verse of the second Chapter to the one and twentieth of the third And by the way he sheweth also that a Jew is not justified neither as he is a Jew according to the flesh neither as he hath the Law and the knowledge thereof neither as he is circumcised and having shewed both of the Jewes and of the Gentiles that they have all of them sinned he concludes that therefore by the deeds of the Law no flesh shall be justified in the sight of God Chap. 3. ver 20. Then verse 21. He shews That Justification is by the Faith of Jesus Christ unto all and upon all them that believe CHAP. IV. Having shewed that none are justified by the works of the Law but by Faith in the fourth Chapter he proves and makes that good which he had said concerning Justification by the example of Abraham and shewes that Abraham who was not unworthily in high esteem among the Jewes was not justified by the Workes of the Law but by Faith CHAP. V. Having thus done in the fifth Chapter he sheweth the blessedness of those which are justified by faith through Christ And at the 12. verse thereof he shews how that original sin entred into the world through Adam and death by sin declaring thereby what Miserie 's both of Sin and Punishment accrued to us by that first man that he might take occasion from thence to magnifie the benefit which we have by Christ by the gratious pardon not onely of that original sin but also of all our actual sins c. So that when sin abounded Grace as he speaks Chap. 5. verse 20. did much more abound CHAP. VI. But now least any one which had been justified by
meaneth that his carnal appetite is present with him moving him and inciting him to that which he cannot attain to without sin which would have been in a great measure refrained if there had been any habitual good in him and therefore he complains thus of it PROSOPOPOEIA Prosopopoeia is a Figure whereby we attribute reason and understanding and other properties of a man to things which have no reason or understanding yea to qualities and other accidents as though they were persons that is as though they were individual substances indued with reason and understanding Our Apostle useth no Figure more frequently than he doth this By this Figure he speaks of Sin as of a Man or Woman when he saith Sin entred into the world Rom 5.12 and sin shall not have dominion over you Rom. 6.14 And again ye were the servants of sin verse 17. And again the wages of sin is death verse 23. And thus he speaks of Righteousness as if it were a Person when he saith yield your Members Servants to Righteousness By this doth he also speak of Death as of a Person when he saith Death reigned from Adam to Moses Rom. 5.14 And by this doth he speak of the Law as of a Person when he saith The Law entred that the offence might abound Rom. 5 20. And when he makes the Law as an Husband to them which were under it Rom. 7.1 SYNECHDOCHE Synechdoche is a Figure whereby the whole is put sometimes for a part and a part sometimes for the whole The first is called Synechdoche Integri The second Synechdoche Partis An example of the first we may have in the word World which is put for the Land of Canaan Rom. 4.13 And for all men Rom. ver 6.19 And for the Gentiles Rom. 11.12 And for the wicked of the world Rom. 12.2 An example of the second we have Rom. 3.20 where it is said that by the deeds of the Law there shall no flesh be justified in his sight where Flesh which is but part of a Man is put for the whole Man And Rom. 14.2 where it is said Another who is weak eateth Herbs where Herbs which were clean by the Levitical Law and lawful to be eaten by the Jews which were under it are put for all kind of meats which were clean and might lawfully be eaten by that Law And Rom. 10.9 where it is said That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved where one or two Articles of our Creed are put for the whole object of our Faith which conteins many Articles and points as well concerning our practice as our belief which if we believe not effectually it will not be enough to bring us to Salvation to believe and confess that Jesus is the Lord and that God raised him from the dead I have spoken under the Titles of Foreknowing and Holy of some things which may make to the better understanding of some passages of the eleventh Chapter to the Romans And I shall here adde by way of Appendix something for the better understanding or explanation of my meaning concerning some other passages thereof before I conclude The Apostle saith Chap. 11. verse 25 26. that when the fulness of the Gentiles is come in all Israel shall be saved as it is written there shall come out of Sion the Deliverer and shall turn away iniquity from Jacob c. By this Deliverer is meant our Lord Jesus Christ yet I do not conceive that the Lord Jesus Christ shall come in person to the Jews but that what is said of him here he will effect by such ministers or servants of his as he will make choise of whom he will so furnish for this purpose with all things necessary and convenient as that they shall win the greatest part of the Jews to the faith by which they shall be saved from their sins For many things are said and prophesied of Christ which yet Christ performed not by himself in his own person but by his Ministers For that I may give one example for many It was prophesied of Christ by Isaiah that he should be a light of the Gentiles Isaiah 49.6 And by old Simeon that he should be a light to lighten the Gentiles Luke 2.32 yet did not Christ fulfil these Prophesies in his own person but by his Apostles For if we consider him in his own person He was not sent but to the lost sheep of the House of Israel and so not to the Gentiles Mat. 15.24 But that Christ fulfilled these prophesies by his Apostles Saint Paul will teach us when he saith to the Jews seeing yee put the word of God from you and judge your selves unworthy of everlasting life Lo we turn to the Gentiles for so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldest be for salvation to the ends of the Earth Acts 13. ver 46 47. Nor do I conceive that there is any ground from hence to assert that the Jewes shall be gathered together under any one visible head but that this Prophesie may be fulfilled in them though they should live dispersed in many parts of the world as now they do That which is prophesied here of the conversion of the Jewes our Apostle saith shall be When the fulness of the Gentiles shall come in cap. 11. ver 25. That is when the full number of the Gentiles are come in which the Prophets speaks of Or when that number of Gentiles which God determined to bring in into his Church before he would extend that amplitude of Grace which is here spoken of to the Jewes is brought in But now when this number or fulness of the Gentiles shall be brought in I do not conceive either that all and Every one of the Gentiles of the world will be then saved Or that after this grace is extended to the Jewes the door of grace will be shut up for the same to those Gentiles which shall then remain in their sins and unbelief For as it is not probable that every particular Gentile will then believe so it is not probable that the extension of this grace of God to the Jewes will be an exclusion of the Gentiles from Gods grace which shall then remain in unbelief For if the fall of the Jewes be the Riches of the world and the diminishing of them be Riches of the Gentiles how much more their fulness Saith our Apostle verse 12 And again If the casting away of the Jewes be the reconciling of the world what shall the receiving of them be but life from the dead Verse 15. I shall adde nothing more Gentle Reader but here conclude this my Preface praying God to be our Guide in all things and rest Thine in the Lord WILLIAM DAY From my Study at Mapledurham Jan. 16. 1665. An Exposition upon Isaiah in Folio written by
the coppy by which he should have drawn a picture may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not the Limner only but the Picture also which through the unskilfulness of the Limner is drawn unlike the coppy And as the arrow and the picture so may we be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which through Adams sin do miss and come short of that Image in which Adam was made when he was endued with those gifts and graces which he had when he was in his best estate to which we should have been conform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore which is rendred here Peccare to sin is not spoken of us by reason of any sinful Act which we our selves have done in our own persons but by reason of that we have formally missed and come short of that Righteousness that is of those gifts and graces which were given to Adam for us aswel as for himself and which we miss and come short off by reason of Adams disobedience Ver. 13. For until the law sin was in the the world The Apostle prevents a tacite Objection here for whereas he said immediately before that all had sinned A man might object and say But how canst thou say Paul that all have sinned whereas there was no sin in the world for two thousand and four hundred years together that is from the time that Adam fell untill the time that the Law was given by Moses for thou thy self sayst Chap. 4.15 Where there is no Law there is no transgression And there was no Law in all that time This objection the Apostle prevents here saying For until the Law sin was in the world But sin is not imputed to wit for a transgression where there is no Law c. q. d. I acknowledge where there is no Law there is no Transgression but yet it followeth not that where there is no Transgression there is no Sin for though every transgression be a Sin yet every Sin is not a transgression Though therefore there was no transgression in the world from Adams time until the Law yet it follows not but that there might be Sin yea and there was Sin in the world before the Law What a transgression is in the Apostles language See Notes Cap. 4. ver 15. By the Law is here meant the Law which was given by Moses The Apostle when he said that all had sinned spoke as I said not of Actual but Original sin Yet the man in whose person the Apostle raiseth this tacite Objection which he here preventeth or answereth taketh it as though he spoke of actuall sins For of such sins is the Apostle to be understood as well as of Original sin when he saith For until the Law sin was in the world c. Where note that the Apostle doth not alwayes raise objections in the person of one kind of men but sometimes in the person of one kinde of men Sometimes in the person of another And here he raiseth the Objection which he here prevents or answereth in the person of such a one as mistook the meaning of his words when he said All have sinned as though he spoke of Actuall sins when he spoke only of Original sin So when he saith Chap. 6.14 Ye are not under the Law but under Grace Some utterly mistaking the sence of these words as though they were now absolutely freed from the Law in every respect and nothing but favour was to be shewed lived they never so dissolutely concluded from thence that now in this their estate of Christianity they might freely sin whom our Apostle meets with there when he saith What then shall we sin because we are not under the Law but under Grace God forbid And our Apostle raiseth or praeventeth even such objections because there may be some so weak as to raise them and because in his answer to them He can bring in such matter as he would not have them to whom he writes ignorant of And here he raiseth this Objection that by his answer he might shew how sin abounded that having shewed how sin abounded he might shew that when sin abounded grace did much more abound ver 20. But sin is not imputed To wit as a transgression Thus to limit this imputation we have a hint from the following words When there is no Law i. e When there is no Law openly and sensiibly given either by word of mouth as that which was given to Adam or by writing as that which was given by Moses Ver. 14. Nevertheless death reigned from Adam to Moses ever over them that had not sinned after the similitude of Adams transgression q d. Though sin be not imputed as a transgression when there is no Law openly or sensibly given yet nevertheless to shew that sin was in the world before the Law was given by Moses death which is the wages of sin reigned and exercised her power even over them that had not transgressed against any Law openly or sensibly given as Adam had Death reigned i. e. Death shewed or exercised her power or tyranny rather over them c. By slaying them for they dyed From Adam to Moses i. e. From the fall of Adam to the time in which the Law was given by Moses which was above two thousand and four hundred years That had not sinned after the Similitude of Adams transgression i. e. Who had not sinned like unto Adam who sinned against a Law given him openly and sensibly by Gods mouth Gen. 2.17 and therefore sinned by transgression Adams transgression i. e. Adams sin which was commited against a Law openly and sensibly given for such a sin doth the word Transgression signifie in our Apostles language as was said Cap 4.15 Who is the figure of him that is to come i. e. Who is the figure of Christ the second Adam who though he be now come into the world yet was he not come then but to come when death reigned from Adam to Moses Adam was a Figure or type of Christ only in a generall manner to wit because as Adam conveyed or derived something to his children or to his branches so did Christ to his But if we descend to particulars Adam could not be the Type or Figure of Christ but by a contrary comparison For Adam conveyed and derived sin and death to his children or to his branches but Christ conveyed or derived Grace that is the pardon of sin whereby they are justified and life to his Ver. 15. But not as the offence so also is the free gift q. d But yet the free gift supple which cometh by Christ upon his branches or upon his children Is not so supple for equality as the offence is supple which cometh by Adam upon his branches or upon his children but much exceeds it Or thus But yet not so mean as the offence is which cometh by Adam upon his branches or upon his children in its kind is the free gift which cometh by Christ upon his branches or upon his
children in its kind The Apostle sheweth here that Christ in his kind as he was a Saviour to his branches or to his children did far exceed Adam in his kind as he was a destroyer to his branches or to his children And that he did confer more good to them which were his branches or his children than Adam did evil to those which were his so that though Adam may be said to be a type of Christ by a contrary comparison yet in that comparison there is an excess of contrariety on Christs part Not as the offence He speaks of that sin and means that here even Original sin which Adam transmitted or derived to all mankind and which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. He means not that sin of actual disobedience whereby Adam disobeyed God in eating the forbidden fruit Gen. 3 6. Though that actuall disobedience of his was that which brought this Original sin upon his posterity to wit such as were born of him by natural generation For note that that Actual disobedience of Adam is opposed to the actual obedience of Christ as plainly appeareth ver 19. But the offence here is opposed to the free gift which came upon the Children or branches of Christ through his obedience Wherefore as the free gift signifieth something here which came upon the children or branches of Christ by reason of Christs obedience so doth the offence which is opposed to the free gift signifie something here which came upon the children or branches of Adam through his disobedience The free gift The free gift here spoken of is that gift which God doth freely bestow upon those which are ingrafted into Christ by faith and which he cals the gift by grace in this very verse If through the offence of one i. e. If by sin which was caused by one man to wit Adam and by him brought upon or derived to his children or his branches This Genitive case of one is Genitivus Efficientis Note that this particle If doth not here intimate any uncertainty of the thing with which it is joyned But as often elsewhere so here it sheweth the certainty of it rather and signifieth as much as though And note that the Subject of the offence here spoken of is not Adam or Adam alone but Adams children also though the efficient or deficient cause thereof was Adam Many be dead This is that which he said ver 12. to wit Death passed upon all men that is Death hath or shall pass upon all men But how doth he say only Many be dead here when he saith Death passed upon all men ver 12. We may answer with Saint Augustine that it may so fall out sometimes as that by all a very few may be be understood as when few are all To shew therefore that the All here are very many He saith Many be dead yet excluding none of all the Sons or Daughters of Adam born of him by natural generation Again because he was to say in this verse that the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many which he will say because it aboundeth not absolutely to all men he might use the word many here in the sence aforesaid that there might be conformity between the former and latter member of his speech in matter of words Much more the grace of God and the gifts by grace which is by one Man Jesus Christ hath abounded unto many i. e. In a much higher degree and more plentiful though contrary manner hath the grace that is the gift of grace which is by one man Jesus Christ abounded unto many Supple that they may live Note that the words much more seem to import an Argumentation à minori as Logicians speak that is from that which is less credible to that which is more credible as it is ver 9. But though they may seem so to do yet they do not indeed For he that will be attentive here to what the Apostle writes he shall find that the Apostles words import not any such thing but do onely shew the dissimilitude which is between Adam and Christ by comparing some particulars in which they disagree and how much Christ in his kind excells Adam in his The reason why Christ in his kind excells Adam in his and why Christ derives greater gifts in his kind to his branches or his children than Adam did in his kind to his branches or his children is because the merits of Christ are greater than were the demerits of Adam The grace of God By the Grace of God is meant the favour of God But the grace or favour of God is to be taken here by a Metonymy for the gift proceeding from Gods favour as the Apostle expounds himself in the next words And the gift by Grace q. d. That is to say the gift which is by grace or by the favour of God or that which God out of his grace and favour bestoweth c. The Conjunction And is a Note of declaration here The gift by Grace doth include and comprehend here both the free and gracious pardon of our sins or the gracious sentence of Absolution by which we are absolved from our sins which the Apostle speaks of ver 16. And also the gift of a life of Glory which we shall enjoy in heaven or the reign in that life of which he speaks verse 17. For what he speaks of in gross here he divides and speaks of in particular or in parts in those two verses Which is by one man Jesus Christ i. e. Which grace is shewed for one mans sake to wit Jesus Christ and purchased by him Hath abounded Supple above what the offence and death did abound to those which were the branches or Children of Adam by natural propagation Vnto many Supple Even those many which are the Branches or Children of Christ by faith Through Adams eating the forbidden fruit did the offence that is sin enter upon many yea so many as were born of Adam the Consequent of which offence or sin as the penalty thereof was death But through the obedience of Christ there came by the favour and grace of God pardon of all sins not Original only but Actual also whereby as many as believed were justified the Consequent of which is through the gift of God Eternal life Here is therefore an opposition of pardon of sins by which we are justified to the offence or sin by which we are condemned And of eternal life to death which being weighed one against the other the pardon of Sins by which we are justified against the offence and Sin by which we are condemned and life eternal against death the pardon of Sins by which we are justified will out weigh the offence by which we are condemned and Life eternal will outweigh death For the offence or Sin is but One but the Sins which are pardoned are many And eternal life is accompanied with an unspeakable
over us but shall be destroyed at the last by the power of Christ at the General Resurrection when we shall be so raised to life as that we shall die no more Note that the Apostle useth a Prosopopaeia here when he saith that Sin hath reigned and that grace reigneth and speaketh of them as of Queens By Jesus Christ our Lord Supple who hath merited this for us by his obedience and will work it for us by his power CHAP. VI. 1. WHat shall we say then shall we continue in sin that grace may abound 1. But now because I said That when sin abounded Grace did much more abound Shall we therefore continue in sin that Grace may abound 2. God forbid how shall we that are dead to sin live any longer therein 2. God forbid For with what face shall we Christians which profess our selves to be dead unto sin Or how shall we which are dead to sin indeed as we are if we answer our profession live any longer in sin 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 3. Know ye not that so many of us as have by baptism entred our selves into the number of Christ Jesus his Disciples were in our baptism baptized into the likeness of Christs death and that by being so baptized we did promise and profess that we would die unto sin 4. Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 4. Now for this end were we baptized into the likeness of the death of Christ and did by that profess and promise that we would die unto sin which was figured to us by the death of Christ That we might thereby profess and signifie that like as Christ when he was buried was raised from the dead by the power of God the Father even so we also which was signified by our rising out of the waters when we were dipped over head and ears would rise from the death of sin to a new and more pure kind of life 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection 5. For if we like a grain of Corn that is planted in the earth have been planted in the waters of Bâ—ptism when we were baptized as Christ was planted in the earth when he was buried in the Grave so that like as the grain of corn that dies in the ground we be also dead to sin as Christ also was dead to this bodily life Then we like corn which springs up out of the ground after it is dead shall rise as Christ also did out of the grave and as we our selves did out of the waters of Baptism and spring up to a new and spiritual life 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 6. Knowing this that we died to sin that sin might be destroyed so that that from henceforth we should not serve sin 7. For he that is dead is freed from sin 7. For as a servant or a slave when he dieth is freed from the servitude and service of his Master So that his Master now hath no power over him Even so he that is dead to sin is freed from sin so that sin hath no power over him to make him her Servant and to serve her 8 Now if we be dead with Christ we believe that we shall also live with him 8. And now that we may go on if we be dead to sin as Christ was dead to this natural or bodily life we believe and are perswaded that we shall not remain in this estate but that we shall also live the life of righteousness as He liveth now the life of glory 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him 9. For least any one should think it strange that Christ which was once dead should be so revived and raised up from the dead again as that he should be still alive we know that Christ being raised from the dead nor died nor shall die any more and that death hath no more dominion over him 10. For in that he died he died unto sin once but in that he liveth he liveth unto God 10. For in that he died he died but once and that for this end that he might take away sin But that he is revived and liveth he liveth and shall live for ever for this end that God may be honoured and glorified by that his life 11. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 11. Now then that Christ whom ye ought to imitate is alive who was once dead reckon ye your selves to be dead indeed unto sin But alive unto God through Jesus Christ our Lord. 12. Let not sin reign therefore in your mortall body that ye should obey it in the lusts thereof 12. Let not sin reign therefore in your mortal bodies that ye should obey her in her lust and temptations Though she stirs up lusts and Temptations in you 13. Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God 13. Neither yield ye your members unto sin as Instruments for her to work unrighteousness by them But yield ye yourselves unto God as it becometh and behoveth those to do which are raised from the death of sin and yield ye your members unto him to be Instruments by which he may work righteousness in you 14. For sin shall not have dominon over you for ye are not under the law but under grace 14. For let no faint hearted Christian say nay but I cannot but obey sin when she stirs up her lusts in me and tempteth me to naughtiness for sin shall not have dominion over you as she hath had heretofore to make you do what she pleaseth for ye are now not under the Law which commanded you to do that which is good and forbad you to do that which is evil but gave you little or no power towards the doing of them But ye are under the Gospel the Gospel of Grace which as it commands that which is good and forbids that which is evil so it gives power to perform that which she commands for the Gospel is the power of God to salvation 15. What then shall we sin because we are not under the law but under grace God forbid 15. But now because the Law as she commands but gives little or no power to fulfill her commands So she is severe in punishing every the least transgression which is committed against her precepts And because
think it not strange my brethren that the sword should be drawn to kill us for this is our portion of old as it is written Psal 44.22 for thy sake O Lord are we which are thy servants and fear thy great Name killed one after another all the day long we are accounted of no oâ—herwise than of sheep appointed to be slain so little esteem is made of our blood 37. Nay in all these things we are more than conquerors through him that loved us 37. But shall any of these things I say separate us from the love which God sheweth us for Christs sake No for even in the midst of these things doth God so continue and shew his love to us as that we are through the effects of his love and by the assistance and aid that he out of his love giveth us not only Conquerors over all these things but more than Conquerors 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come 38. Wherefore I am perswaded that nothing which we can suffer either in our life or at our death no nor whatsoever all the devils of Hell whether they be Angels or Principalities or Powers can lay upon us Nor the afflictions which we suffer at the present nor the afflictions which are threatned against us for the future 39. Nor Height nor depth nor any other creature shall be able to seperate us from the love of God which is in Christ Jesus our Lord. 39. Nor any creature which is in heaven above or any creature which is in earth beneath or any other creature whatsoever if they should all combine themselves against us to afflict us to the utter most shall be able to separate us from the love of God which he sheweth to us for the merits of Christ Jesus our Lord. CHAP. VIII Ver. 1. There is therefore now no condemnation to them which are in Christ Jesus This Conclusion or Corollary is drawn from that which the Apostle taught in the fifth Chapter of this Epistle and especially in the eighth ninth tenth eleventh verses and so forward Not from that which went immediately before in the precedent Chapter For the sixth and seventh Chapter the Apostle spends in answering objections which rose one after another from the latter end of the fifth Chapter hitherto so that they two chapters come between this and the first Chapter as it were by the By. No Condemnation This is part of the happiness of him which is justified by Faith To them which are in Christ Jesus i. e. To them which believe in Christ Jesus and so are made members of his body and inserted into him by saith as Branches into the vine That is to them which are justified by Faith as he speaks Chap. 5. ver 1. Who walk not after the flesh but after the spirit i. e. Which follow not their sensual or carnal appetite and affections in whatsoever they move them to Who walk not after the flesh The flesh is to be taken here for the sensual or carnal appetite and affections And to walk after the flesh is to follow that sensual or carnal appetite and affections and to be carried away with them which way soever they move which cannot be done without sin The Speech is Metaphorical But after the Spirit i. e. But after the motions and inclinations of the Holy Ghost which dwelleth in them as our Apostle speaks 2 Timoth. 1.14 The Apostle addes this who walk not after the Flesh but after the Spirit not as a note of distinction as though there were some in Christ Jesus or some which were justified by faith which did or might walk after the Flesh and others which did or might walk after the Spirit but he adds it as a note of declaration to declare what all those are and ought to be for conversation of life which are in Christ Jesus or which are justified by faith They are such or ought to be such as walk not after the Flesh but after the Spirit And this he adds least that any one when he hears that there is no condemnation to them which are in Christ Jesus should think that now that he is in Christ Jesus he may securely live in sin or live as he listeth and so bring a scandal on Christian Religion Ver. 2. For the Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and of death The Apostle praevents an objection here somewhat like to that objection which he prevented Cap. 7. ver 14. For a weak and faint-hearted Christian might object here and say you require Paul of all that are in Christ Jesus that they would walk not after the Flesh but after the Spirit But I hope that I am in Christ Jesus and yet having been a slave to sin and walked so long as I have done after the Flesh I am afraid that I have been so long a slave to sin and so long walked after the Flesh that I cannot be but as a slave to them still and follow them still for how shall I be freed from following sin or from walking after the Flesh who have been so long as a slave to them This objection I say the Apostle doth here prevent saying For the law of the spirit of life in Christ hath made me free from the Law of sin and of death The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and of death i. e. The power and Efficacy of the Holy Ghost which dwelleth in me through Christ Jesus and which brings those to eternal life which follow it hath made me free from my custome of sin or sining and so by consequence from walking after the flesh as I was wont to walk which whosoever walkes after whethersoever she leades them shall die everlastingly That the Apostle is frequent in raising and answering or preventing objections and useth that as one way of teaching the Truths which he hath to teach I observed before The law of the spirit of life By the Law of the spirit of life is meant here the efficacy of the Holy Ghost which dwelleth in them which are in Christ Jesus For the Holy Ghost is said to dwell in them which are in Christ Jesus by reason of those gifts with which the Holy Ghost endueth them and by which they are also sanctified In Christ Jesus i. e. Which is by Christ Jesus That is which is given to me by and for the merits of Christ Jesus In is put here for By after the Hebrew manner Hath made me free from the Law of sin and of death That is hath enabled me to resist or turn away from following my carnal and sensual appetite or my carnal and sensual affections so that they cannot draw me after them which way soever they will as they were wont to do Note that the Apostle might have said only The Spirit of
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