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A37291 A paraphrase and commentary upon the epistle of Saint Paul to the Romans by William Day ... Day, William, ca. 1605-1684. 1666 (1666) Wing D473; ESTC R6047 560,180 444

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to whom he wrote a little before Not to let sin reign in their mortal body c. least any should shew himself faint-hearted and because before the time of his belief while he was under the Law he was continually drawn by sin to consent to her motions and fulfil her lusts and so to yield himself her Servant should say that he was not able to withstand the power of sin but must needs yield to her as to her which hath dominion over him for so strong was sin in him as that the Law could not strengthen him sufficiently against her motions He prevents him here with a word of comfort and encouragement saying For sin shall not have dominion over you for ye are not under the Law but under grace For ye are not under the Law but under Grace i. e. For ye are none of you under the Law which gave you little or no assistance against sin but you are under the Gospel which giveth you strength to resist sin and work righteousness He gives a reason here why sin should not have dominion over them Note that the Apostle directs this his speech to the believing Jews in a particular manner Note also that by the Law is here meant the Law of Moses as it was given by Moses and as it is in it self precisely considered in which regard it had but little power to keep a sinner from yielding to the motions of sin And indeed when the word Law is put absolutely in opposition to grace it always so signifieth So that the sence of these words may be this q. d. For ye are not under the Law which had not power enough to keep you from the dominion of sin But ye are under grace which giveth you strength to free your selves from sin that she domineer not over you Ye are not under the Law To be under the Law signifieth two things to wit to be under the obligation of the Law And to be under the imperfection of the Law that is to be under the Law as it was given by Moses and as it is precisely considered without the grace of the Gospel In which last sence the Law though it did impose commands upon men it did not either of it self or by any thing joyned with it afford strength enough to a sinner to resist sin and to perform those her commands For the Law was given by Moses but Grace and Truth came by Jesus Christ John 1.17 Now to be under the Law signifieth here not only to be under the obligation of the Law so that a man is bound to do what the Law requires But also and that especially to be under the imperfection of the Law as it commandeth men to do these and these things but doth not help them as the Gospel doth to perform those her commands It is not to be doubted but that in the time of the Law that is in the time of the Old Testament there were many Jews which were free from the dominion of sin through faith These though they were under the obligation of the Law of Moses because they were bound to do all the commands thereof yet they were not under the imperfection of the Law for through faith they obtained that strength by Christ to resist sin which the Law could not afford for Christ was the same yesterday and to day and for ever Heb. 13.8 But now the believing Jews are free not only from the imperfection but also from the obligation of the Law of Moses to wit as the Law was given by Moses the Law being quite abrogated as it was by him given So that they are not bound to keep the Moral Law as it was given by Moses but as it is the Law of Nature and that which Christ would have men observe by his Gospel and to the observation of which he gives them strength and ability But under Grace By Grace understand the Gospel here The Gospel may be called Grace by a Metonymie because it is the word of grace Acts 14.3 And it is called the grace of God Acts 13.43 And 1 Pet. 5 12. because the grace of God is joyned with it They are said to be under the Gospel who have received the Gospel and believed it or do obey it And over such sin hath no dominion For the Gospel containeth most heavenly and unspeakable promises which being embraced by faith do animate the believer to stop his ears against sin And it conferreth the gifts of the holy Ghost upon the believer by which he mortifies sin in his members which hath her full sway in other men and by which he is enabled to work the works of Righteousness The Gospel is the power of God to salvation as the Apostle speaks Chap. 1.16 No wonder therefore that he should say here that sin shall have no dominion ov●r them which are under Grace that is which are under the Gospel V. 15. What then shall we sin because we are not under the Law but under Grace q. d. What then shall we take to our selves a liberty to sin as though because I said we are not under the Law of Moses we were not under any law at all Or shall we take to our selves a liberty to sin because I said we are under Grace as though because we were under Grace God would wink at our sins though we sinned never so freely and never so greedily This objection which the Apostle here prevents ariseth out of a miss-understanding of the words which he used in the former verse viz. ye are not under the Law but under Grace through the ambiguity thereof And he therefore prevents this objection that weak Christians might not take occasion from hence to think that Christianity gave liberty to sin as many which were not friends to Christians would make the world believe it did and that Christians so taught as appeareth Chap. 3.8 Ver. 16. Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto Righteousness These words thus rendred are for the latter part of them defective which defect is thus made up q. d. Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether ye yield your selves servants to sin to obey her And so become the Servants of sin which brings men unto death Or whether ye yield your selves Servants unto the Law or doctrine of obedience to obey that and so ye become the Servants of the Law or doctrine of obedience which brings to righteousness the end whereof is everlasting life The words in the Greek are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now some take the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here repeated twice after the manner of a Latine Ablative and construe it not Cui to whom as most do but render it Hoc ipso quòd that is in as much as And then are these words
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 ●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
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
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 er●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
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
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 ingraff●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 Chri●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
in his will as we may gather from those words ver 15. What I would do not And from those words ver 18. To will is present with me In the Law of God By the Law of God he means the Law which was given by Moses and yet perhaps his delight might be not the whole Law but only in some particular commands thereof when he saith I delight in the Law of God after the inward man c. After the inward man The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e according to the inward man where the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a conformity to a thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Non facium secundum Regis literas i. e. They will not do according to the Kings Letters or as the Kings Letters direct them or would have them to do Note that the inward man or the mind that is not the subject here of this delight here spoken of but the will rather or the reasonable appetite is the subject thereof for the mind is not properly said to rejoyce or delight in any thing but the mind propoundeth the Law of God to the will as a thing delectable and perswadeth her to delight in it and to practise it and the Will doth take some small delight in it or in somethings which it commands and would practice them according to what the mind propounds to her perswades her to do but her willingness is imperfect and in efficacious By the inward man he means the mind as appeareth ver 25. which be calls a Man per Senechdochen integri and the inward man because the mind and the operations thereof are remote from the senses of other men so that they cannot perceive them in themselvs Note that whereas the Apostle doth elsewhere make mention of the old man and the new man these are not the same with the outward man and the inward man here for the old man and the new man are so called per Metonymiam subjecti by reason of the diverse qualities in man But the outward man and the inward man are so called per Senechdochen by reason of the parts of a man Ver. 23. But I see another Law in my members i. e. But I find or perceive another mover or actor in my body I see That is I find or perceive by experience He speaks here after the manner of the Hebrews which call all sensations and perceptions by the name of seeing Another Law What he means here by a Law in a general sence see Notes ver 21. In particular he calls the motions of the carnal appetite which some call also concupiscence a Law here In my members i. e. In my body Synechdoche Warring against the Law of my mind i. e. Warring against my mind which is as a Law Or warring against the dictates of my mind which are as a Law See Notes ver 21. His carnal appetite and concupiscence or his carnal affections are said to war against his mind or the dictates of his mind by a Metaphor taken from wars because the carnal affections and desires which flow from his carnal appetite or concupiscence are contrary to the dictates of his mind for they incite to that which is contrary to the Law of Moses but the dictates of the mind speak well of the Law and say it should be kept And bringing me into captivity to the Law of sin i. e. And overcoming me and taking me as it were a Prisoner and making me a Captive and delivering me up as a slave to sin He persists in his Metaphor taken from the wars where they which are overcome by them which serve the Conqueror in his wars are delivered up to the Conqueror to be made Servants and Slaves at his will To the Law of sin i. e. To sin which is as a Law or to the motions of sin which are as a Law Why sin or the motions of sin are said here to be a Law See Notes ver 21. When the mind or understanding of such a man as the Apostle here personates propounds to his will the Law of God as a thing delectable and to be kept as a thing honest and good and useth motives and perswasions thereunto the will doth sometimes incline to it and produce an act of delight and willingness that way But then the carnal appetite or concupiscence or carnal affections arise in him with their pretences of some apparent good and tempteth the will from that real good which the mind propounded to her to follow them And they being stronger than the mind the Will and the whole man is carried after them and so become guilty of a new sin and are made daily more and more prone to sin than they were before And this is that which the Apostle here sayes under the Metaphor of warring and taking Captive Which is in my members i. e. Which is or which dwelleth in me or in my body Synechdoche Ver. 24. O wretched man that I am who shall deliver me from the body of this death Better as it is rendred in the margin of our Bibles Who shall deliver me from this body of death That is who shall deliver me from these my deadly enemies Viz. From my carnal affections and from Sin c. He whom Saint Paul personates cries out here in the sense of his sins and the torture of his conscience which is tortured therewith For the wicked'st men that are do sometimes feel the torture and horrour of their conscience for their sins when they seriously think of the Law of God and their own doings It will be no wonder that a man under the Law should cry out O wretched man that I am who shall deliver me from this body of death When that young m●n in the Gospel who was under the Law For we cannot say That he was under grace said unto Christ Good Master What good thing shall I do that I may have ●ternal life Mat. 19. v. 16. From this body of d●ath That is from this deadly body that is ●●om these my deadly enemies which will destroy me and bring me to everlasting death at last He calls his deadly Enemies to wit sin and her lusts and d●sires And the Flesh and his carnal affections A Body by a Metaphor drawn from Wars which Metaphor he holds hitherto for an Army is ordinarily called a Body and a Company of Horsemen or Foot-men are called a Body of Horse and Foot And by the like kind of Metaphor particular Sins are called the Body of sin Chap. 6. ver 6. Our Apostle calls sins also the Body of Sins Coloss 2.11 though by another Metaphor Of death That is deadly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of death for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deadly where a Substantive of the Genitive case is put after the Hebrew manner for an Adjective Ver. 25. I thank God through Jesus Christ our Lord For what he thanks God is not here expressed for there
That they cannot please God for that v●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 b●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
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 w●rl● 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 t●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 ●ave its immediate reference to the fourteenth verse also As if the Apostle would also shew by this that what he ●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 Nat●ion of the J●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 G●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 m●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 J●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 w●ll never leave the whole nation of the Jews without the mea●s of Salvation neither will he but save them if ●hey imbrace the means fo● th●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 Emin●ncy And so the J●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 a● 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 y●ur