will imply Gods hardning Pharaohs heart For it was upon Gods hardning Pharaohs heart that God kept Pharaoh alive that he might shew his power in him And then that conclusion Whom he will he hardneth is deducible from it Another question may be asked here How that hardning whereby God hardned Pharaohs heart can be understood of Gods total withholding of his Grace of Repentance from Pharaoh whereas Pharaoh afterwards repented and let the people go I answer That though Pharaoh did repent and let the people go yet did he not truly and heartily repent as appears by that that soon after he had let the people go he pursued after them to bring them back again into Aegypt whereby he was drowned in the Red Sea HOLY To be holy signifieth to be separated from other things by way of pre-eminence or to be set in some state of singularity whereby it is seperated and advanced above the common condition of things of the same order For whereas it is said concerning the Cities of refuge Thou shalt seperate three Cities for thee in the midst of thee Deut. 19.2.7 In Joshua Chap. 20.7 where this command is put in execution it is said in the Hebrew and as it is read in the Margent of our Bible They sanctified three Cities Kedesh Shechem and Hebron which sheweth that to sanctifie and to separate are equivolent one to the other And so Saint â—hrysostome writing upon those words of Genesis Chap 2.3 And God blessed the seventh day and sanctified it hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. What is that or what means that and sanctified it He separated it saith he So that to sanctifie is the same as to separate And that to sanctifie signifieth to separate will appear also by what we read Levit. 20. verse 24 26. I am the Lord your God which have separated you from other people and ye shall be holy unto me for I the Lord am holy and have severed you from other people that you should be mine For mark there that to separate is to make holy and that to be holy is to be separated from others of the same rank wherefore holiness consisteth in a separation or discrimination of a thing or person Now we read of this word Holy Rom. 11.16 where it is said If the root be holy so are the branches In which place the Apostle compares Abraham the Father of the Jews to the root of an Olive-tree and the Jews which sprang out of Abraham by carnal propagation to the branches of that Tree And saith of both of them that they were holy But why doth he say of Abraham that he was holy and of the Jews that they were holy He saith of Abraham that he was holy because God called him from his own kindred and from his Fathers house who were Idolaters and separated him from them to be a worshipper of him and to serve him and promised him above all the world besides that he would be a God unto him And he saith of the Jews the Children of Abraham that they were holy because God chose them and exalted them to be a peculiar people and Church unto himself to worship him and serve him as he should appoint and promised them that he would never leave them or forsake them utterly so as that they should be at any time utterly without the means of Salvation which was a promise and a blessing which God never made to any other people then to them and so by that separated and discriminated them from all other people else But now how doth this follow or wherein doth the validity of that consequence consist That if the root be holy so are the branches For the Father may be holy and yet not his Children Abraham might be holy and yet not the Jews which sprang of Abraham And if they were holy yet might they not therefore be holy because he was holy Answ The validity of that consequence is founded upon that promise or covenant of God to or with Abraham whereby He promised or covenanted by an everlasting covenant to be a God to him and his seed after him in their generations Gen. 17.7 which covenant he also established with Isaac Gen. 17.19 And what God covenanted or promised is not to be doubted but that he will perform But now whereas some yea the greatest part of the branches of the Olive-tree are said to have been broken off It supposeth that they were once in the Olive-tree When therefore were they in the Olive-tree and how And when and how were they broken off We may gather an answer to this question from these two places of our Apostle viz. Rom. 7.4 and Rom. 9.32 put together For whereas the Apostle said to the Jews Rom. 7.4 Ye are become dead to the Law by the body of Christ that ye should be married to another even to him who is raised from the dead which is Christ we may say that they which served God according to the prescript of the Law were said to be in the Olive-tree that iâ— to be in the Church and Members of the Church of God so long as the Law lasted which was till the death of Christ by which that Law ceased and because at the cessation of the Law the Church of God and every Mâ—mber thereof was to obey the Gospel so many of them as obeyed the Gospel of Christ continued in the Olive-tree that is in the Church of God as Members of his Church and branches of the Olive-tree But so many as stumbled at the stumbling block as most of the Jews did Rom. 9.32 that is so many as were offended at Christ and at his Gospel and believed not in him nor obeyed his Gospel they for their unbelief ceased to be Members of the Church of God of which they were Members before by professing and living according to the prescript of the Law while the Law was in force and they were broken off as branches from the Olive-tree by their unbelief and disobedience to the Gospel of Christ which the Church of God was to believe and to profess and to live according to so soon as the Law ceased or expired or else it was no longer the Church of God nor were any of them to be accounted his Servants or worshippers of him or Members of his Church Note therefore that by the Olive-tree is meant the Church of God and that the branches which were broken off were in the Olive-tree so long as they were of the company of those which professed that religion or manner of worship which God had prescribed to his Church and served God with them according to it which was so long as the Law which was given by Moses continued in force but when the Law ceased they were broken off from the Olive-tree in that they departed from thâ—t company which believed and would not with them believe in Christ and obey his Gospel and live according to it which was that which the
Law of Moses ye Jews which are strong in the faith receive ye but when I bid you receive him my meaning is not that ye should receive him to disputations concerning his tenets or opinions the event whereof will be doubtfull whether you will thereby convince him of his error or make him fall back again to Judaisme but my meaning is that ye should receive him into your company with all meekness and gentleness and into your hearts with all tender affection And this mine admonition is not without cause 2. For one believeth that he may eat all things another who is weak eateth herbs 2. For one of you believeth that he may lawfully eat all things yea those things which were forbidden to be eaten by the Law of Moses Another who is weak and doubteth or is not perswaded of the abrogation of that Law eateth onely herbs and such meats as that Law did permit 3. Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateth For God hath received him 3. Let not therefore him that eateth all meats indifferently despise him as an ignorant or superstistious fellow and neglect his spiritual welfare who eateth not all things indifferently as he doth and he that eateth not all things indifferently but onely such things as the Law of Moses did permit to be eaten let not him judge or condemn him as a sinner or transgressor of the Law who eateth all things indifferently yea though he eat those things which Moses his Law did forbid for not withstanding this his eating God hath received him into his favour 4. Who art thou that judgest another mans servant to his own master he standeth or falleth yea he shall be holden up for God is able to make him stand 4. Who art thou O thou weak in faith that thou judgest and condemnst another mans servant yea the servant of God he shall be acquitted or condemned as he deserveth by his own Master yea he shall be acquited for this that he eateth all things indifferently For God who is his Master is able I hope to acquit him 5. One man esteemeth one day above another another esteemeth every day a like Let every man be fully perswaded in his own mind 5. One of you esteemeth one day for holiness above another another esteemeth every day alike none more holy or more unholy than another Now therefore that you might not wound your consciences in observing or not observing days after this manner Let every man be fully perswaded in his own mind that what he doth is lawful 6. He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 6. He that observeth a day as holy because Moses commanded it observeth it to the glory and honour of the Lord And he that observeth not a day as holy which yet was commanded to be kept holy by Moses his Law to the glory and honour of the Lord he observeth it not He that eateth all things indifferently yea even those things which were forbidden by Moses he eateth them to the glory and honour of the Lord for he giveth God thanks that he hath given him that liberty of meats under the Gospel which he had not under the Law And he that eateth not all things indifferently but only such things as Moses did permit to be eaten to the honour and glory of the Lord he eateth not and to the honour and glory of the Lord he abstains from those meats which Moses forbad for he giveth God thanks for that that though the use of some meats were forbidden yet he gave him and allowed him the free use of others 7. For none of us liveth to himself and no man dieth to himself 7. For my charity tells me that no Christian doth that which he doth in his life-time for his own glory and honour nor doth he in his death seek his own glory and honour 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords 8. For whether we live we lead our life to the honour and glory of the Lord or whether we die we do in our death seek the honour and glory of the Lord. Whether we live therefore or whether we die we shew our selves to be the Lords Servants by our doings 9 For to this end Christ both died and rose and revived that he might be Lord both of the dead and living 9. And this is but just and meet for us to do and just and meet for me to think For to this end Christ both died and revived and rose again that he might be Lord and Master both of the dead and living 10. But why doest thou judge thy brother or why doest thou set at naught thy brother we shall all stand before the judgment-seat of Christ 10. But why dost thou which art weak in the faith judge and condemn thy brother as a sinner Or why doest thou which art strong in the faith set at naught thy brother as though thou carest not if he perished We shall all stand before the judgement seat of God there to give an account to God for these things 11. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God 11. For it is written Isaiah 45.13 As I live saith the Lord every knee shall bow to me and every tongue shall glorifie me 12. So then every one of us shall give account of himself to God 12. So then every one of us shall appear at the last day before God and therefore shall we appear that we may every one give an account of our selves to him 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way 13. Let us not therefore judge one another any more not the weak the strong as a sinner not the strong the weak as one that is culpably ignorant of the truth or superstitious or the like lest by so doing we should make our accounts the greater against our selves in that day of Judgement But as for thee O thou that art strong in the faith judge thou this rather and determine of this as of a truth that no man ought to put a stumbling block or an occasion to sin in his brothers way 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing to be unclean to him it is unclean 14. But thou wilt say to me Paul How can I put a stumbling block or occasion to sin in my brothers way by eating any thing when
Christ from the obligation of the Law of Moses esteemeth one day more holy than another because they were made one day more holy than another by Moses Law and doth observe them as one day more hâ—ly than another Supple as much as he can observe them being absent from the place which was appointed for sacrifices that is from Hierusalem He speaketh here of such aâ— he called weak in the faith Ver. 1. who thinking that Moses Law was still in force though falsly esteemed those for Holy-dayes which Moses appointed for such such as were their new-moones and Sabbaths c. And those for working days which Moses appointed or permitted for servile work Upon the dayes which Moses appointed to be kept holy there were peculiar Sacrices to be performed according to those days These Sacrifices could not be performed out of Hierusalem therefore I said of the weak Jews of Rome concerning those days that they observed them as they could observe them being absent from the place of Sacrifice which was Jerusalem Another every day alike i. e. Another who is strong in the faith and believes that the Law of Moses is abrogated by Christ so that he is not bound thereby to the observation of dayes as the Law did once bind him esteemeth every day alike and one day no more holy than another notwithstanding Moses Law Let every man be fully perswaded in his own mind i. e. Let every one whether he esteemeth one day above another or whether he esteemeth every day alike be fully perswaded in his own mind Supple that what he doth in this he may lawfully do least otherwise he should sin in doing it against his conscience or his mind Ver. 6. He that regardeth a day regardeth it unto the Lord That which the Apostle doth here in those three verses viz. 6 7 8 is to prove that both he that eateth and he that eateth not and he that observeth not a day and that he which observeth a day is the Lords as appears by the last words of the eighth verse whether we live therefore or whether we die we are the Lords And having proved that he leaves it to us to judge that it is not fit for us either to despise or to judge those which are the Lords Servants when as it is not fit for us to do it in the Servants of men He that regardeth a day i e. He that regardeth a day as holy because the Law of Moses commanded it to be kept holy not being perswaded through the weakness of his knowledge that the Law of Moses is abrogated though indeed it is Regardeth it unto the Lord i. e. Regardeth it to the honour of Christ That is he doth it that he may honour Christ thereby By the Lord is meant Christ And indeed Christ is every where called by the name of Lord in the Apostles writings as he which is Lord of us all and who hath made us all to be Servants to himself by right of Redemption See v. 9. Note that to Regard to the Lord is after the Hebrew manner put for to regard to the honour of the Lord so Isaiah 5.1 it is said I will sing to my wel-beloved a song of my wel-beloved For I will sing to the praise or honour of my beloved a song concerning my wel-beloved But now how can he that regardeth a day regard it to Christ that is how can he regard it to the honour of Christ Answ First He may do it in that he being a Christian may know that whatsoever we do we must do it in the name of the Lord Jesus Colos 3.17 Or Secondly he may do it in the honour of Christ in that he acknowledgeth Christ to be God and being God to be author of the Law of Moses in observance of which Law he doth as he doth And he that regardeth not a day i. e. And he that being perswaded that the Law of Moses is abrogated regardeth not the day as holy which Moses in his Law commanded to be kept holy To the Lord he doth not regard it i. e. He doth not regard that day to the honour of Christ i. e. He doth not regard that day that he may thereby honour Christ But how doth he not regard that day to the honour of Christ or how doth he honour Christ by not regarding that day Answ He doth it because by not regarding it he sheweth that he is perswaded that Christ hath freed him from the bondage of the Law of Moses by his own death as Chap. 7.4 He that eateth i. e. He that eateth all things yea even those things which are forbidden to be eaten by the Law of Moses Eateth to the Lord i. e. Eateth what he eateth to the honour of the Lord. For he giveth God thanks i. e. For when he is going to eat he giveth God thanks for the meat which he is to eat He that giveth God thanks for the meat which he is to eat honoureth God in that he acknowledgeth God thereby to have created what he eateth and to have given it to man for his food and to have taken off the restraint which restrained from eating some meats by Moses Law It was always a custom among the Jews to give thanks to God as the Creator and giver of what they did eat or drink when they did eat meat or drink wine and thus did our Saviour give thanks when he did eat or drink Mat. 15.36 and Mat. 26.25 c. which custom Christians also have And to which custom the Apostle here alludes That he that eateth giveth thanks to God for the meat which he eateth should be an argument to him that eateth not that he that eateth eateth to the honour of the Lord Christ who is true God And he that eateth not i. e. And he that eateth not Supple those things which are forbidden to be eaten by the Law of Moses To the Lord he eateth not i. e. He eateth not those meats which are forbidden by the Law of Moses that is he abstaineth from them to the honour of the Lord. And he giveth thanks i. e. For he giveth God thanks viz. For that he hath given him temperance to abstain from such things as he did forbid to be eaten by the Law of Moses And is to be taken here for For as will appear by that that went a little before We may interpret these last passages thus also And he that eateth not i. e. And he that eateth not those meats which are forbidden by Moses Law Supple and eateth onely such meats as the Law of Moses doth allow of To the Lord he eateth not i. e. He eateth not those meats which are forbidden by Moses Law Supple and eateth onely such meats as the Law of Moses doth allow of to the honour of the Lord. And he giveth God thanks i. e. For he giveth God thanks Supple for that that he hath allowed him the lawful use of some meats though he hath forbidden him the
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
would be due not of debt but of grace But they are not requisite to justification for they follow it But yet they are requisite to Eternal Salvation For If we live after the flesh we shall die but if through the Spirit we mortifie the deeds of the flesh we shall live Rom. 8.13 But yet though the works which Saint Paul speaks of do require a most exact conformity with the Law throughout a mans whole life without the least interruption or deviation from the Law otherwise a man cannot be justified by them yet may a man be saved though after his justification by faith when the works which Saint James speaks of do begin there be some failer in those his works and they do not exactly answer the rigour of the Law To these words which I have treated of might be added the Explication of other words but because they will be found sufficiently explained as I hope in their places in these ensuing Commentaries I add no more But as the Explication of these words afore explained is convenient for the better understanding of divers passages of this Epistle so would the explication of those Figures of Speech which Saint Paul useth be for the Vulgar who are unacquainted with them But because I have been more large upon these elsewhere viz. in the Preface of my aforenamed Book I shall be the briefer here and only give the description of those following to wit Metaschematismus Prosopopoeia Synechdoche with some examples of each METASCHEMATISMVS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaschematismus is a Figure by which a man speaks of that as done by himself and in his own person which was done or acted by others in their persons An evident example of this we have 1 Cor. 4 6. where Saint Paul when he had spoken of some things which were done by others as if they had been done by himself and by Apollos saith And these things Brethren I have in a Figure transferred to my self and to Apollos for your sakes c. This same Figure doth Saint Paul also use Rom. 7. verse 7. c. where he saith I had not known sin but by the Law and so forward For from that place to the end of the Chapter he acts in his own person a Jew or rather the whole people of the Jews among whom were divers of divers dispositions as they lived both before and under the Law and transfers their manners and doings to himself And that it may not seem uncouth for one man to act the part of a whole people and that in several estates in his own single Person That Polite Historian L. Florus considered the people of Rome in their several ages and estates as one single Man For Siquis populum Romanum quasi hominem consideret totamque ejus aetatem percenseat ut coeperit atque adoleverit ut quasi ad inventae florem pervenerit ut postea velut Consenuerit quaâ—â—or gradus processusque ejus inveniet saith he in the Proaeme of his History i. e. If any one shall consider the people of Rome as it were a man and throughly consider its whole age how it began how it grew up to its stripling and how it came to its more manly age and how afterwards it did as it were wax old he shall find as it were four degrees or proceedings thereof c. But that I may take occasion here to speak more fully of those whom Saint Paul personates from the seventh Verse of the seventh Chapter to the Romans to the end thereof I conceive that the Apostle doth from those words of the seventh Verse of that Chapter viz. Nay I had not known sin but by the Law c. and so forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he speaks not in his own peroson but in the person of others that is that he personates here the people of Israel that is the Jews which lived both before the Law and under the Law which was given by Moses and so personates them as if they were but one single Man and yet not all the Jews neither but the greatest part of them and these considered not as they might have been for surely they might have been better if they had put out themselves to the utmost and used their utmost endeavours to have been better but as they were And they were for the most part of them a carnal untoward stubborn and rebellious people and a people of the worst Natures I said first that the Apostle doth not as I conceive speak here in his own person nor yet in the person of a regenerate man for reasons which I gave in my Commentaries on those words Ver. 14. But I am carnal sold under sin Secondly I said that the Apostle doth speak here in the person of the People of Israel or of the Jews for it is most evident that in the former part of the Chapter he spoke of the Jews and they are they who he said were delivered from the Law wherein they were held that they should serve in the newness of the Spirit and not in the oldness of the Letter verse 6. And from that that the Apostle said that they had lived in the oldness of the Letter is the ground of that Objection which is made in the seventh verse viz. What shall we say then is the Law sin which Objection the Apostle could not better or more aptly answer than by shewing what kind of people the Jews were both as they lived before and under the Law and thereby clear the Law of sin And therefore doth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or take upon him their person Thirdly I said that he doth not here personate all the Jews and therefore I said it because all the Jews were not such as he speaks of here to wit carnal and sold under sin and such as in whom sin wrought all manner of concupiscence for it is written of Zachary and Elizabeth his Wife that they were both righteous before God walking in all the ordinances and commandments of the Lord blameless Luke 1.6 Of David it is said that he did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save only in the matter of Uriah the Hittite 1 Kings 15.5 And of Asa that his heart was perfect with the Lord all his dayes ibid. ver 14. The like we read of others which lived under the Law And what shall we say of Isaiah Jeremy and other Prophets of the Lord what of those worthy Jews which the Apostle commendeth Heb. 11. shall we say that they were carnal sold under sin and that they were forges of all manner of concupiscence where doth ever the Scripture speak such things of such men These and all such as these were were not carnal but spiritual and though they lived under the Law that is under the obligation of the Law yet were they not under the imperfection of
it is written How much she hath glorified herself and lived deliciously so much torment give her Rev. 18.7 Against the day of wrath i. e. Against that day in which God hath appointed to execute his wrath and to punish all those which have offended In that day that Treasure of wrath which every one hath heaped to himself shall be brought forth and poured out upon him And Revelation of the righteous judgement of God i. e. And against the day of the revelation of the righteous judgement of God that is against the day in which God will openly passe his righteous judgement upon all men The Revelation of a thing is somtimes taken for the open Existence or Being of a thing as Chap. 1.18 and so is it to be taken here By this day is meant the day of the general judgement of God which shall be in the end of the world ver 16. Ver 6. Who will render to every man according to his deeds God will render rewards to every one not only to this man or that man or to this Nation or that Nation but to every one of every Nation and he will render them according to their deeds To them who have done well he will render good things as Honour Immortality and Life eternal ver 7. And to them which have done evil evil things as Tribulation and anguish v. 9. And to those which have done better than other good men will he give a greater measure of good things and to those who have done worse than other evill men He will give a greater measure of evill things Thus will he give to every man according to his deeds And thus must we interpret this his retribution not as though he were said so to render to every one according to his works so as that the Godly man or man that did well should have no more than he deserved for his reward shall infinitely exceed his works Who will render to every one according to his deeds It may be asked by way of Objection That if God should render to every man according to his deeds and there is no man but hath sinned Chap. 1.18 Chap. 3.10 And every man which hath sinned is cursed Deut. 27.26 Galat. 3.10 How could any one look for honour and immortality and receive eternal life I answer that if we speak of good works and should measure them according to the Strict Rule of the Law No man could be saved or ever receive eternal life by vertue of his deeds And according to this Rule Repentance would do him little good because he had once sinned and so continued not in all things which are written in the Book of the Law to do them Deut. 27.26 Galat. 3.10 But this is not the Rule by which all men shall be judged at the last day For they which believe the Gospel shall be judged by the Gospel which through Christ and for his merits sake applied to us is a merciful Rule and accepts of repentance and pardons sins upon repentance and takes off the curse of the Law and promiseth eternal life to them that walk according to the Gospel And therefore he that walks according to the Rule of the Gospel and performs his part in the New Covenant which is a Gracious Covenant may through Christ hope for Glory and Honor and Immortality by those his deeds though he hath sinned and that not in vain For he shall be crowned at length with eternal life though he could not be saved if his deeds were to be examined strictly and he judged according to the strict rigour of the Law For God who is the only Law-giver who hath power to save and to destroy James 4.12 He hath cancelled the rigid Law as to Believers and set them the Gospel to be the only Rule for them to walk by now and to be judged by at the last day through the merits of Christ A Question more here may be asked for one may say the Judgment which the Lord will execute at the last day towards all men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just and righteous Judgment v. 5. How therefore can that Judgment by which he shall adjudge Believers to eternal life be called a just or righteous Judgment whereas there is no Believer but hath sinned and therefore deserved everlasting death I answer though the Judgment by which God shall adjudge the Believers to Eternal life cannot be said to be just in that sence as that the Believer doth deserve eternal life by the worth of his works and that God would be unjust if he did not so reward him Yet it may be said to be just in respect of the promise of eternal life which God hath graciously made to all Believers for the merits of Christ in the Gospel For there is Justice in keeping of promises and a promise gives a right to that where without a promise no right could be claimed Moreover in this case the merits of Christ supply the defect of man and for his sake he may be accounted worthy of eternal life who is not worthy thereof for his own Again there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Judgment passed according to the Gospel upon those which are under the Gospel Ver. 7. By patient continuance in well doing That is by patient continuance or perseverance in well doing By patient continuance or perseverance in well doing is meant such continuance or perseverance in doing well as no cross or persecution or discouragement can break off And by well doing is meant not that strict observance of the Law which the Law requireth for who can do that but such well doing as the faithful and believers perform which desire and endeavour to walk in all pleasing to God though they sometimes stumble and fall That is such well doing as is required of them and they perform which believe the Gospel Seek for Glory By Glory is here meant a glorious and illustrious Estate such as is described Mat. 13.43 which Estate can be sought only by them which believe and that by faith in Christ See more of this soon after And Honour Honour as it is commonly defined is a sign whereby men express that Excellency which they conceive to be in another The Honour here spoken of consisteth in that that God by that which he will do to such as are here spoken of will make it appear how highly he doth esteem of them and in what account he hath them Eternal life i. e. He will render Eternall life For these words He will render are to be repeated from verse 6. Note here from this place that in Eternal life these three things are comprehended Glory Honour and immortality Note also that the Apostle speaks here of such as believed the Gospel for none but such could seek as they should for glory and honour and immortality being it was our Saviour Christ Jesus which brought life and immortality to light through the Gospel 2 Tim. 1.10 And
any man of years was justified without saith Nor ever any man was justified without the merits of Christ And that whosoever is justified now under the Gospel by faith must have an Explicit and particular faith of Jesus Christ yet before the Gospel a General faith was sufficient to justification For as the Gospel was but rudely drawn to them which lived before Christ So was the faith required of them but rude as I may say and general and such as if they did believe the general promises of God made to them and relie upon them and live or resolve to live as those that did expect the performance of those promises their faith should for Christs sake which was to come be counted to them for Righteousness Ver. 23. Now it was not written for his sake alone that it was counted to him c. Now this that the faith or belief of Abraham was imputed or counted rather to him for Righteousness was written indeed for Abraham's sake Gen. 15.6 But it was not written for Abraham's sake alone that it was imputed or counted to him for Righteousness but for our sakes also c. That which is written Gen. 15.6 That Abraham believed in the Lord and he counted it to him for Righteousness was written for Abraham's sake that Abraham might be praised and had in repute amongst men for this his faith and accounted by them worthy to be the Father of many Nations But yet it was not written for his sake alone or for this end only that he might be praised and had in repute among men and accounted by them worthy to be the Father of many Nations But it was written for our sakes also to assure us that if we believe the Gospel as firmly as Abraham believed what God promised him we shall be justified by our faith as Abraham was by his Ver. 24. But for us also i. e. But for our sakes also To whom it shall be imputed i. e. To whom that that we believe shall be imputed or counted for Righteousness If we believe on him i. e. If we rely on him and trust on him for the performance of his promises made to us Whom he means by Him he sheweth in the next words If we truly believe the promises of God we cannot but trust in God and rely on him for performance of those his promises Wherefore as I have observed before by reason of the near connexion of these two one with the other To rely on God and trust in him or believe in him is often put Per Metonymiam Consequentis for to believe him and his promises Him that raised up Jesus our Lord from the dead By this Periphrasis he meaneth God for God is said to have raised up Jesus having loosed the pains of death Acts 2.24 He describeth God here by this That he raised up Jesus our Lord from the dead because it containeth a notable Argument to induce us to believe in God as Saint Peter teacheth 1 Pet. 1.21 And because this that he raised up Christ from the dead is as it were a Compendium of our faith For he that believeth this believeth that Jesus is the Christ and that he is the Saviour of the world who dyed and rose again for our Salvation and that he shall be our Judge at the last day Acts 17.31 c. Again he describeth God by this That he raised up Jesus our Lord from the dead in this place because he would allude to that which Abraham believed here who though he saw both his own Body now dead and the deadness of Sarah's Womb v. 19. yet he believed that God could raise them both from that death or deadness Ver. 25. Who was delivered To wit to death Jesus Christ was delivered to death by God the Father Rom. 8.32 The Apostle had rather say who was delivered to wit to death than who dyed because the Expiation of our sins did depend upon the good pleasure of God who would this way be appeased for the sins of Man For our offences i. e. For the Expiation and taking away of our sins Metonymia Objecti And rose again To wit from the dead For our Justification i. e. For the Remission of our sins This is as if he should have said who both dyed through the appointment of God and rose again for our justification or for the remission of our sins The Apostle therefore expresseth one and the same thing here by two several phrases the like to which he did Chap. 3. verse 30. Christ dyed that he might as a Surety for us pay the debt which was due from us for our sins to wit death and so deliver us from those our sins hence Christ is said to redeem us from the Curse of the Law being made a Curse for us Gal. 3.13 But yet the death of Christ and his undergoing the Curse of the Law for us would have availed us nothing if that Christ had alwayes lyen under death and alwayes lyen under the Curse of the Law as being overcome and conquered and kept Captive thereby For to be detained alwayes a Prisoner in that Prison from whence there is no coming forth before the payment of the uttermost farthing Mat. 5.26 is to be always under execution and to evacuate and null the Plea of the full payment of our debt for which our Surety stood engaged for us Therefore it was necessary that Christ that he might redeem us fully and pay our full debt should not only dye for us but also rise again and upon this ground doth our Apostle rightly conclude that if Christ be not raised our faith is vain we are yet in our sins 1 Cor. 15.17 And hence it is that he saith Rom 8.34 It is Christ that dyed yea rather that is risen again And not only for this reason may Christ be said to rise again for our justification but also for that That he when he arose from the dead he arose that he might ascend into Heaven there to appear in the presence of God for us Heb. 9.24 Where he is at the right hand of God and maketh intercession for us Rom. 8.38 CHAP. V. 1. THerefore being justified by saith we have peace with God through our Lord Jesus Christ 1. I have shewed you hitherto that we are not justified by works but by faith And now that I have shewed you that we are justified by faith let me shew you how many and great benefits do accrue to us by this justification Therefore being justified by faith the wrath of God is appeased towards us and God is at peace with us for our Lord Jesus Christs sake 2. By whom also we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God 2. By whom also we have access by faith into this grace and favour of Justification wherein we stand And we have hope of the glory of God to wit that we shall one day enjoy it and be
rendred to die Ver. 8. But God commendeth his love towards us in that while we were yet sinners c. i e. But God maketh his love towards us commendable and sheweth it to be great in this That while we were yet sinners c. While we were yet sinners Supple And therefore far from being good And therefore while we were yet his enemies c. Note That this Particle Yet as well here in this place as v. 6. doth rather signifie the State of every man in his sin than any certain particular time For as men neither had nor have all of them their being at one and the same time so they neither were nor are all without strength and sinners at one and the same time A Question may be here asked whether after that that we are reconciled to God we are any longer sinners Answ If we say that we have no sin we deceive our selves and there is no truth in us 1 John 1.8 Yet after our Reconciliation we go not under the name of sinners as the name is here used because our sins are forgiven us and because sin doth not reign in us Wherefore by sinners not any sinners are here meant but such as are profane sinners who give themselves over as it were to sin and the lusts thereof to be led by them as Luke 7.34 John 9.31 But now we after we are reconciled to God are not such and therefore we are not sinners in our Apostles sence here though we are not without sin Christ died for us Christ died for us that he might gain pardon for our sins that so we might be justified before God and received through reconciliation into his favour and so escape the wrath of God But how doth this that Christ died for us commend the love of God Answ Because it was God which delivered Christ to death for our sakes Rom. 8.31 And that according to his own appointment and determinate counsel Acts. 4.28 Ver. 9. Much more then being now justified by his blood Between this and the former verse understand these or the like words If then while we were yet sinners Christ died for us that we might be justified q. d. If then while we are yet sinners Christ died for us to wit That we might be justified much more being now justified by his blood shall we be saved from wrath through him Much more Those words shew That the Illation or Consquence of the thing which he inferreth is more credible than that from which he doth infer it Being now justified Supple And therefore now not in the Account of Sinners but acquitted before God of our Sinns and reconciled to God By his Blood By his blood he meaneth his blood shed or the shedding of his blood and so by consequence his death We shall be saved from wrath through him i. e. We shall be saved from the wrath of God which he will pour out upon sinners in the day of wrath through him If the anger of God towards us is so appeased as that we shall be saved from the wrath of God through Christ then have we peace with God through our Lord Jesus Christ as the Apostle said ver 1. And as here he proveth For this wrath is opposed to that peace and the taking away of this establisheth that Ver. 10. For if when we were enemies c. The Apostle proves here the Consequence of that Hypothetical Proposition which he gave us partly to understand and partly expressed in the former verses To wit that if then while we were yet sinners Christ died for us Much more now being justified by his blood shall we be saved from wrath through him When we were enemies This enmity is not so much to be accounted on Gods part toward us For God is said even then to have loved us when we were sinners and so enemies to him ver 8 as on our part towards God who by our sins did as it were wage war against God For they which are called enemies here are called Sinners ver 8. And without strength vers 6. and are opposed to those which are justified All wicked men are the enemies of God Jam 4.4 Neither do they love God 1 John chap. 4. ver 20 We were reconciled to God i. e. We were made friends of God who was angry with us before and were brought into his favour which we little deserved because of our enmity against him If we are reconciled to God then are we justified in his sight yea and made his Sons by Adoption for these things are comprehended under the name of reconciliation with God or to God The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie we were restored into Gods favour God being pacified with us Or we were brought into that state or Condition as that God was reconciled to us And this is the Sence of these words too viz. of these We were reconciled to God as they are here used He is properly said to be reconciled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was justly offended if we look to the common acception of the word and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used among ordinary Greek Authours in which sence man is not prâ—perly said to be reconciled to God but God to Man But the words you see are otherwise used here and used in the sence which we gave of them And the Syriack interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was reconciled to us By the death of his son We are said to be reconciled to God by the death of his Son because he by his death satisfied the Justice of his Father and appeased his wrath and purchased our Peace and Reconciliation with God We shall be saved To wit from wrath See ver 9. By his life By the life of Christ understand here that life of Christ by which he liveth unto God Chap. 6.10 Christ is said to save us by his life in that he being now passed into heaven Heb. 4.14 He ever liveth to make intercession for us Hebr 7.25 And needs not to die now to save us Note here that the Apostle opposeth us as Enemies to our selves as reconciled And the death of Christ to the life of Christ And intimates here that Though it was requisite for Christ to die that he might reconcile us to God when we were enemies Yet he need not die having once died to save us from wrath when we are reconciled And therefore more credible it is as the Apostle argues that God will save us from his wrath being now reconciled to him by the life of his Son Then it was that he would reconcile us to himself when we were enemies by his death For in reason a man would do more for a friend than he will for an Enemy and be more willing that a child of his should do good when there is no loss of his life than when his life must be laid down that he may do good He that would satisfie
For how else should Sin take occasion by this Commandment to work in him all manner of concupiscence Ver. 8. But Sin taking occasion by the Commandment wrought in me all manner of concupiscence i. e. But yet though the Law is not sin and that I had not known sin but by the Law sin which dwelleth in me ver 20 taking occasion by that Commandment Thou shalt not covet wrought in me all manner of concupiscence that is all manner of lusts which at length broke out into open sins How sin taking occasion by the commandment wrought all manner of Concupiscence in the man whom Paul personates is diversly set out by diverse men Some say that sin took occasion by that to wit the tenth Commandment to work all manner of concupiscence in that man because there was no penalty annexed to that commandment as there was to others And Magna est peeccandi illecebra impunitatis spes as the Orator speaks the hope of going unpunished is a great allurement to sin Other say that sin took occasion by the tenth Commandment to work all manner of concupiscence in him because that Commandment bound a man most strictly from sin and the more a man is restrained and kept in by a Law the more sin stirs him up to break that Law Quod non licet acrius urget That which is forbidden doth the more stir up a man to do it And Quicquid licet minus desideratur Ergo è contrario quicquid non licet fomentum accipit desiderii saith Hier. tom 1. ep 151. 1. That which we may lawfully do we less desire to do therefore on the contrary whatsoever is forbidden proves as fuel to our lust Other say that sin taking occasion by the Commandment wrought in him all manner of Concupiscence because when the Commandment was given to him written in fair Letters he thought that it was enough for him to know it and neglected the more the keeping of it see Chapter 2.13 We may joyn all these together in this matter and say that they whom Saint Paul personates here some by one some by another of these ways took occasion by the Law to sin and perhaps it will not be amisse to mention here the Rebellion stubbornness and stiff neckedness of the Jews which were under under the Law and whom Saint Paul here Personates for they were a stiff necked people Deut. 9.6.9.7 I know thy rebellion and thy stiff neck Behold while I am yet alive with you this day ye have been rebellious against the Lord and how much more after my death saith Moses to them Deut. 31.27 Ye stiff-necked and uncircumcised in heart and ears ye do alwayes resist the Holy Ghost as your fathers did so do ye who received the Law by disposition of Angels and have not kept it saith Saint Stephen to the Jews Acts. 7. ver 51 52 53. Wrought in me all manner of concupiscence i. e. Wrought in me all manner of lust and evil desires as lust to whoredome lust to adultery lust to luxurie lust to Drunkenness lust to Envy c. Which being reteined in the breast with delight grew at length so strong as that they broke out into outward Acts. For without the Law sin was dead i. e. For before the Law was given by Moses sin was in a manner dead and not so active nor vivacious in me as she was after the giving of the Law He speaks of sin as of one that had life by a Prosopopoeia Sin is said to live when shâ— stirs up lusts and motions to evill in us and the more and greater her life is the more and greater lusts she stirreth up in us Sin was not absolutely dead before the Law came for she stirred up lusts to evil even then but she was not so vigorous and so vivacious in stirring up lusts in carnal men before the Law came as she was afterwards So then she was said to be dead before the Law Comparatè that is in comparison of what she was when the law was given though she lived even before the Law Ver. 9. For I was alive without the Law once i. e. For I was alive to innocency once to wit when I was without the Law or before the Law was given Supple incomparison of what I was when the Law came Note that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was alive must be interpreted here of an innâ—cent life or a life to innocency and so must carry a moral signification And must be so understood not as though he or rather he whom he personates did live then an absolute innocent life but that he lived a life which was innocent in comparison of that life which he lived after the Law came But when the Commandment came sin revived and I died But when the Law and commandment was given by Moses sin got life and lived strongly and vigorously in me and I died to innocency daily growing every day worse and worse Sin revived The word which is rendred here Revived is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivo to live and note that this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it doth for the most part change the signification of the word before which it is prefixea in composition yet it doth not always so but it is sometimes redundant as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same as the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solvo to loose sometime it augments the signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamo to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exclamâ— to cry aloud See Hen. Steph. Thesaur vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this we may say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth here simply to live or else to live a strong and vigorous life But yet when the Apostle said of sin in the former verse that she was dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken here as it is most usually taken for revived for what is the passage from death to life but a reviving And I died To wit daily to Innocency This dying is opposed to that living which he said he lived in the former part of the verse Note here that it is not unusual with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he himself speaketh 1. Cor. 4.6 that is in a figure to transfer that to himself which hath been acted by other persons you may see Examples thereof 1 Cor. 6.12 And 1 Cor. 10. ver 23 29 30 And 1 Corinth 13.2 And Galat. 2.18 Now therefore under correction I conceive that the Apostle doth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also and speak that in his own person which was acted in the persons of others that is that the Apostle personates here the people of Israel both whâ—ch lived b fore the Law and which lived under the Law which was given
Nations are of one kin and brethren after a Spiritual manner Ver. 4. Who are Israelites That is who are descended from Isrrel That is from Jacob and are his children which Jacob or Israel was a man beloved of God and who had this name Israel given him in way of honour by God himself Genes 32.28 The Apostle sets out here in this and the next verse the honour priviledges and Pre-eminences of these which he called his brethren and Kinsmen according to the flesh To signifie that he had cause enough thus to grieve as he doth when he considered that they which were so neer allied to him and which had such honour priviledges and preeminences from God should be at last cast off and be rejâ—cted by him and left in such an estate through their own faults as is accompanied or attended with eternal damnation To whom pertaineth the Adoption He speaks not here of that Adoption which he spoke of in the former chapter by which they that are adopted are made heires of everlasting Glory that Adoption belongeth to Christians such as are justified by faith not to natural Jews But he speaks here of that Adoption whereby God passing by all other people made choice of the Jews or Israelites to be to him a peculiar people or Treasure above all people else by reason of which he cherished them and used them as sons and bâ—stowed many blessings upon them For Israel is my son even my first-born saith the Lord Exod 4.22 And again I am a father to Israel Jer. 31.9 And the Glory The Ark of the Covenant is called the Glory 1 Sam. 4.21 22. by a Metonymie because it was a token of the presence of the Glorious God who sat thereupon and gave his Oracles from it And therefore many think that the Apostle meaneth the Ark of God when he saith the Glory But others By the Glory understand the glory which accrued to the people of Israel by that That they were chosen by God to be a peculiar people to him and to be his sons which was indeed a great glory to them and by reason of which God did many glorious things for them and among them For since thou hast been precious in my sight thou hast been honourable saith the Lord to the people of the Jews Isaiah 43.4 And the Covenants By the Covenants is meant the Moral Law written in two Tables of stone by reason of which writing those Tables were called also the tables of the Covenant Deut. 9.11 That Law was called the Covenant because God made a covenant with the people of Israel concerning keeping of that and that was the matter and subject of the Covenant as it was to be performed on Israels part The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word of the Plural number which is here rendred Covenants but it might be aswell rendred the Covenant in the Singular number for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be it self a word of the Plural number yet it is often put to signifie one single Testament And the Covenant and Testament is all one in the Apostles sence here See Budaeus in his Commentary pag. 507. H Steph. in his Thesaurus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet some say that the Apostle useth a word of the plural number here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenants because there were two Tables of the Covenant though the Covenant it self were but One. And the giving of the Law By the giving of the Law understand The Law which was given to wit to the Israelites by God by a Metonymie And by that understand again the Judicial Law per Synechdochen Generis that is that Law which was given to the people of Israel for maintainance of Civil Society among them And the service of God By the service of God understand here the Ceremonial Law which prescribed the manner of Gods Service or how he would be served and worshipped by a Metonymie And the promises To wit All the promises contained in the Old Testament that is all the promises contained both in the books of the Law and of the Prophets Ver. 5. Whose are the Fathers That is whose Progenitors were Abraham and Isaac and Jacob Those most honorable Persons and friends of God The Scripture useth to call those Holy Patriarks Abraham Isaack and Jacob The Fathers per Antonomasiam And of whom as concerning the flesh Christ came Christ came of the Israelites as concerning the flesh That is As he was Man in that he took his flesh that is his body of the Virgin Mary who was of the stock of Israel This was a Glory to the Israelites that the Messias was born of them And therefore Simeon calls Christ the Glory of the people Israel Luke 2.32 Who is over all i. e. Which Christ is over all things and all men as their King and Lord. The Apostle in this latter part of the verse sets out the dignity of Christs Person the more to set out the Honour preeminencies and Priviledges which the Jews had God blessed for ever Amen See chap. 1. ver 25. Ver. 6. Not as though the word of God had taken none effect Here the Apostle should have given the reason why he was so grieved for the Jews but he gives it not by reason of this Objâ—ction which he prevents but by reason of this and other Objections He defers it to Chap. 10. ver 1. as I said before Not as though the word of God had taken none effect q. d. But when I say theirs are the promises though I know that they have not attained to Righteousness or Justification but are yet in their sins unpardoned and unjustified I do not make the promise which God made of pardoning the sins of the Israelites and remembring their iniquities no more a void promise and a Promise of none effect or a Promise in which God is not as good as his word c. For the understanding of this place know That among the many Promises which were made to the People of Israel in the old Testament there were some concerning the Remission of sins that is concerning Justification for the Lord saith Jer. 31. ver 31 34. Behold the days come saith the Lord that I will make a New Covenant with the House of Israel and with the House of Judah c. For I will forgive theiâ— iniquity and remember their sin no more And Jerem. 33. v 4. and 8 Thus saith the Lord the Lord the God of Israel I will cleanse them from all their iniquities whereby they have sinnned against me and I will pardon all their iniquities whereby they have sinned against me and trespasse against me And Micah 7.18 Who is a God like thee that pardoneth iniqaity and passeth by the transgression of the remnant of his heritage Now God having made this gratious promise to the Israelites of their Justification a Jew might object against Paul and say Paul Thou accountest of us Jews as
because they were not beloved of him nor worshipped him c. There shall they be called the children of the living God i. e In that very place nor shall they change their dwelling for this they shall be called the Children of the living God and shall worship him there as becometh his Children Ver. 27. Esaias also cryeth concerning Israel though the number of the children of Israel be as the sand of the Sea a Remnant shall be saved This is taken out of Isaiah ch 10. v. 22 23. And in the literal or historical sence it is spoken of the Jews in Hezekiahs time who though they were a People as many as the sand of the Sea for number yet they should for their sins be so wasted and destroyed by the Army of Senacharib King of Assyria as that they which should escape and remain alive should be but a very small number or Remnant But in the Mystical sence it signifies that the Jews the greatest part of them should in the time or first time at least of the Gospel be cut off by the just judgemnet of God from being his people which is a kind of spiritual destruction and the highway to destruction everlasting for their infidelity and that there should remain only very few of them which should obtain mercy the mercy of Justification at his hands So that the Jews in Hezekiahs time were a type of the Jews in the time of the Gospel And their corporeal destruction for their sins by the Army of Senacharib A type of their cutting off from God and his People which is a spiritual destruction by the hand of God for their unbelief Crieth i. e. Speaketh audibly and plainly Concerning Israel That is Concerning the people or Children of Israel the Jews Here is Metonymia Efficientis Israel being put for the Children of Israel to wit the Jews Be as the sand of the Sea viz. for multitude Hyperbole A Remnant i e. Only a Remnant or no more than a Remnant that is very few of them The word only is often left to be understood by the Hebrews Shall be saved Supple from the sword of Senacharib Thus in the Literal sence Or shall be saved Supple from their sins Thus in the Mystical A question it is whether the Apostle brings this testimony to prove the Calling of the Gentiles or to prove the rejecting of the Jews Some say this some that But our translatours translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaiah also crieth seem to take it as a testimony to prove the calling of the Gentiles But you will ask how this place can prove the calling of the Gentiles I answer Only by consequence viz. Because through the fall of the Jews Salvation was to come unto the Gentiles Rom. 11. ver 11. It is written Amos 9.11 After this will I return and will build again the tabernacle of David which is fallen down And I will build again the ruines thereof and will set it up This S. James interprets of the calling of the Gentiles Acts 15.16 For by the Tabernacle of David is meant in the literal sence The habitation where David dwelt which was Sion this City was ruined by the Babylonians under Nebuchadnezzar which ruines God promiseth Amos 9.11 to make up again which was performed after the Babylonish Captivity But in this The tabernacle of David which was Sion was a type of the Church of God which consisted in a manner only of the People of the Jews until the coming of our Saviour but then because they received him not they were almost all cut off from being the People and the Church of God for their unbelief And in their room the Gentiles were brought in to make up the Church of God from which they fell and were cut off And this is that which is meant by the Prophet Amos in the mystical sence there And what was meant there the like is meant here And this sheweth that the fall of the Jews proveth the calling of the Gentiles But yet as I conceive the chief if not the only scope of the Apostle here is to shew the fall or casting off of the greatest part of the Jews for their unbelief And so I render and it is the most natural interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Isaiah also cryeth but But Isaiah cryth concerning Israel c. Making â— not a Copulative but a Disjunctive or an Adversative The Apostle therefore beginneth here to make a way to that which he saith in the beginning of the tenth chapter where he resumes and perfects that which he left imperfect in the beginning of this chapter and tells the reason why he was so grieved for the Jews his brethren according to the flesh as he saith he was If we take this of the rejecting of the Jews as I conceive it is to be taken we must conceive that the Apostle speaks it with grief and sorrow of heart being that it is the cause of that continual grief and sorrow which he saith he had in his heart for his brethren His kinsmen according to the flesh ver 2. Ver. 28. For he will finish the work Supple which he hath to do or intendeth to do with Israel that is with the Jews The word Rendred here the work is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred the account And here may be a Metaphor taken from the accounts which men take of their receits and of their expenses where when they have deducted their expences out of their receits their is but a small summe remaining And cut it short Supple So that he will not make any long work of it Or in allusion to the Metaphor of Accountants so that he will bring it to a small summe or Remainder In Righteousness i. e. In Judgement and Severity Righteousness is to be taken here for Judgement and Severity as it is opposed to mercy Because Refer this to the 27 verse as a proof of that as the former part of this verse also was For this is but a Repetition of the foregoing sentence A short work will the Lord make Supple with the Jews in cutting them off That which is here rendred work is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it was in the former sentence and therefore may be interpreted as that Vpon the earth That is upon the Land of Judaea Thus in the literal sence the whole Earth being put for a part by a Synecdoche But upon the Earth that is upon the whole habitable Earth thus in the mysticall sence Ver. 29. And as Esaias said before i. e And as Esaias said Cap 1. v. 9. of hâ—s Prophesie which he said before that which I last quoted out of him for that I quoted out of Chap. 10 33. Read these words As Esaias said before as with a Parenthesis The Greek word which is here rendred said before is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred also foretold or Prophesied Except the Lord of Sabbath That is except
continued in his innocency justification would be due to him of debt so that with reverence be it spoken God would be unjust if he when he were accused as a sinner before him should not justifie him that is if he should not acquit him of sin but condemn him as a sinner Of Grace i. e. Of favour or through the favour to wit the favour of God Ver. 6. And if by Grace i. e. And if they are elected to Justification by favour Then it is no more of works i. e. Then truly it is not of works that they are justified or then are they not justified by works The Greek rendred here no more is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies truly not where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often times elegantly abound And by works are to be understood works exactly done according as the Law requireth without the least breach thereof for so doth the Apostle call works every where almost in this Epistle which works so done create right to a debt Otherwise Grace is no more Grace That is Otherwise if it were by Grace and yet of works too that they were justified it would follow that Grace were not Grace but Grace falsly so called For Grace and debt are opposite one to the other and can never stand together But if it be of works To wit that they are justified Then is it no more of grace i. e. Then is it not of Grace that they are Justified or then are they not elected to Justification by Grace Otherwise work is no more work By work understand here the work of the Law exactly performed according to the Law which work meriteth Justification of due and creates a right thereunto so that men would be injured if any such were who should not be justified for this there work Otherwise work is no more work q. d. Otherwise if it were by works and yet of grace too it would follow that work which essentially includeth merit would not be truly work but falsly so called What the Apostle hath said here concerning works he said to convince the Jew of his errour who sought Justification by works Ver. 7. What then i. e. What shall we say then or what shall we gather out of what I have said Israel hath not obtained that which he seeketh for i. e. The Jews for the greatest part of them have not obtained Righteousness or Justification which they seek after By Israel are here meant the Jews which were the Children of Israel that is of Jacob And yet not all the Jews but the greatest part of them only by a Synechdoche And by that which they seek after is meant Righteousness or Justification as appeareth Chap. 9.31 Chap. 10.3 But the Election hath obtained it i. e. But the Remnant or those few which God hath elected to Justification or intended or decreed to Elect which are the faithful or such as are of faith they have obtained what they sought for The Election is put here by an Hebraism for the Elected or those whom God intended or decreed to Elect that is for the Remnant according to the Election of Grace as he called them Ver. 5. And the immediate object of this Election is Justification And the rest were blinded i. e. And the other which were not Elected or whom God intended or decreed not to elect which were they which would not believe the Gospel but were rather contentious against it were blinded Were blinded Supple so that they could not or cannot see the clear light of the Gospel much less believe it This useth to be the punishment of those which will not believe the Gospel when it is preached to them to wit spiritual blindness See Matth. 13. ver 13 14 15 c. And this being a punishment following unbelief is in some wise opposite to Justification which Justification consisteth in the pardon or remssion of his sins which believeth and so is a gratious râ—ward or consequent of faith when as this is a Punishment of unbelief going before Ver. 8 According as it is written Viz. Isaiah 29.10 God hath given them the spirit of slumber Supple by reason of which they are in a Spiritual kind of Slumber and Sleep by which their Senses are so tied up as that they cannot see and perceive that is that they cannot understand and believe what is preached to them It is usual in the Scriptures to express the inward operations of the Reasonable soul by the outward operation of the sensitive soul So to see and perceive are put for to know and understand Matt. 13. v. 14. yea for to believe as will appear by Acts 28. v. 24. And because Sleep or Slumber ties up the outward senses so that they cannot do their office therefore by a Metaphor is Slumber or the Spirit of Slumber put here for such a condition of estate in which whosoever is he cannot understand and believe those things which are preached to him so long as he is in that Estate Note that these words are in the first and Historical sence spoken of such Jews and men of Hierusalem as would not believe the destruction of the Army of the Assyrians which besieged Hierusalem in the days of Hezekiah and the delivery of Hierusalem from that siege though it were preached to them by the Servants of the Lord his Prophets But in the second and Mystical sence they are spoken of such Jews as in the days of our Saviour and his Apostles would not believe the Gospel when it was preached to them which contained the good news of mans Redemption from sin and of the destruction of sin by Christ Where note that the delivery of the Jews from the Assyrians was a type of the delivery of the faithful from their sins Eyes that they should not see and Ears that they should not hear i. e. Eyes so affected as that they should not see with them And ears so affected as that they should not hear with them The eyes and the ears when they are properly taken are spoken of the eyes and ears of the body but here they are Metaphorically to be understood of the mind or understanding of the Reasonable soul These words are taken for their sence for the Apostle doth not always tie himself to the Letter in his citations out of Isaiah 6.9 And they are there spoken of the Jews of his to wit Isaiahs time in the first and Historical sence but in the second and Mystical sence they are taken of the unbelieving Jews in our Saviour and his Apostles time which were typified by those former See what we said immediately before on these words God hath given unto them the spirit of slumber unto this day Some refer these words to the latter part of the seventh verse q. d. And the rest were blinded even unto this day And the Intervening words they read with a Parenthesis But some again refer them to the words immediately going before but
Harvest unto the â—riest and he shall wave the shâ—af before the Lord to be accepted for you ye shall eat neither bread nor parched corn nor green ears untill the self same day that ye have brought an offering to your God It shall be a statute for ever throughout your generations in all your dwellings Others say that the Apostle alludes to that Cake which we read of Numb 15 v. 17. c. And the Lord spake unto Moses saying speak unto the Children of Israel and say unto them when ye come into the Land whether I bring you then it shall be that when ye eat the bread of the Land ye shall offer an heave offering unto the Lord Ye shall offer up a cake of the first of your dough for an heave â—ffering as ye do the heave-offâ—ring of the threshing-floor so shall ye heave it Of the first of your dough ye shall give unto the Lord an heave-offering in your Generations But to whichsoever of these two we say the Apostle relates the Sence will be the same The lump is also holy By the Lump is here meant the people of the Jews which are of the stock of Abraham and Isaac and Jacob c. which are here called a lump either in allusion to the harvest or crop of corn which we spake of a little before out of which the sh af of the sirst fruits was to be taken Levit 29. ver 10. Or else in allusion to that Lump or Mass of dough out of the first of which the Cake was to be taken and heaved as an heave offering unto the â—ord Numb 15.20 of which also we spoke a little before It is enough for our Apostles purpose here that the first fruit and the lump be both of one kind as the Tree and the branches of which he speaks in the next words be both of one naâ—ure I â—s not matâ—rial to ask how the lump to which the Apostle alludes can be called holy For the holiness here spoken of is spoken not of â—he things to which he alludes but â—f the â—ore fathers of the Jews and the Jews themselvâ—s of both whom he speaks uâ—der those allusions If the Root be hâ—ly c. Wâ—th the Root understand the bulk or trunk of the Tree too by a Synechdoche And by the root and trunck of the tree understand the same as was undestood by the first fruit to wit Abraham Isaac and Jacob c. from whom the Jews sprang as the branches from the tree So are the branches By the branches understand the Jâ—ws which came of Abraham Isaac and Jacob c as boughs or branches from the Root and stock of a tree Ver. 17. And if some of the branches be broken off i. e But if some of the branches be broken off And for But. The Apostle continues here the Metaphor of a tree and branches which he used ver 16. And this he doth that he might take an occasion from thence to repress the contempt of the Gentiles whereby they were ready to contemn or despise the Jews If some of the branches be broken off By the brancheâ— he meaneth the Jews as I said before and these he saith are some of them broken off not because they ceased to be Jews and to be partakers of that holiness which he speaks of ver 16. Nor yet because they once stood by the faith of Christ now come and exhibited by the preaching of the Gospel and afterwards fell or were broken off by unbelief But because they were before the preaching of the Gospel true branches or esteemed so to be in that they were Jews and were zealous of the Law of Moses and also believed implicitely at least in Christ to come for Christ is the end of the Law for righteousness to every one that believes Chap. 10.4 and injoyed by this the title of the Church and people of God But now they are deprived of that title and broke off from the Church and people of God as boughs or branches are broken off from their tree because they would not explicitely believe in Christ now come and receive his Gospel For after that Christ was come and the Gospel was revealed God would have none to be accounted in the number of his people but such as would explicitely believe in Christ and receive his Gospel Where note that they which according to the form of the Old Testament were the people of God cease to be the people of God according to the form of the New Tâ—stament if they will not explicitely believe in Christ now come and receive his Gospel Note again that the Church of God is not many but one yea the same through all ages though the worship of God hath been divers in the divers ages thereof for the manner of it For all true Christians and all the members of Gods Church shall sit down together at the same table with Abraham Isaac and Jacob in the Kingdom of heaven Matth. 8.11 If some of the branches be broken off He saith If some of the branches be broken off as though they were but few whereas they were indeed the far greatest part of the Jews which were broken off or rejected for their unbelif But he useth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here partly to avoid the offence of the Jews but chiefly to keep down the Gentiles from exalting themselves over the Jews And thou being a wild Olive-tree And thou O believing Gentile being a graft or Cion cut off of the wilde Olive-tree The wilde Olive-tree is put here for a graft or Cion of the wilde Olive-tree by a Synechdoche For whole trees use not to be graffed in but only grafts and Cions cut off from whole trees The Gentiles may be called a wild Olive-tree and be thereunto resembled in that God did not plant them in his Orchard or Garden and dress and manure and dig about them as he did about his Olive-tree the Jews That is in that he had not heretofore such a peculiar care of them nor had them in the number of his people as he had the Jews For he shewed his word unto Jacob his Statutes and his Judgements unto Israel He dealt not so with any Nation Psal 146. vers 19.20 But suffered all Nations to walk in their own ways Acts 14.16 Were graffed in Supple into the Olive-tree that is into the Church of God whereof Abraham Isaac and Jacob are chief Members and called the Root v. 16.17 Amongst them i. e. Amongst these Branches to wit which remain still in that Tree A Relative is used here without an express Antecedent And with them partakest of the fatness ef the Olive-tree i. e. And by reason of thy being graffed into the Olive-tree art made partakers of the fatness of the Root of the Olive-tree that is of the Spiritual promises which were made to Abraham Isaac and Jacob the Fore-fathers of all the Jews and the Root and Stock of that Tree out of which they to wit the Jews
Allegory as before Let us therefore cast off the works of darkness i. e. Let us therefore cast off those works which we did while we were in ignorance and knew not God or the mind or things of God Or let us cast off the works which men though they do them yet will do them only in the night or in the dark that they might not be seen that is Let us cast off evil works By the works of darkness he means evil works and such as he speaks of verse 13. which he calls works of darkness because they are such as the Romans committed in the night while they were in darkness that is while they were in ignorance before the light of the Gospel had shined to them And because they are such as they which commit commit in the night or in the dark as loving darkness more than light and night more than day yea as hating the light because their works are evil as our Saviour speaks John 3. v. 19.20 And let us put on the armour of light i e. And let us do the works of light and of the day that is let us do such works as are according to the Law of God and which are beseeming such as have the light of the Gospel and such works as a man will not be ashamed to do in the light or in the day By the armour of light then he meaneth good works and good works as they are sometimes compared to a Vestment or Garment so are they here compared to Armour and they may be compared to armour because they do not only cover us but also defend us from the assault of the Devil and spiritual wickedness in high places See Ephes 6. v. 13. c. where the Apostle sets out the Armour of a Christian Good works are called the Armour to wit of light or of the day not so much in allusion to Armour as in respect of the works signified by Armour which are such as are not ashamed of the light or of the day as evil works are Yet as men will wear such clothes in the night which they would not willingly be seen in in the day So the better sort of Souldiers might wear more foul rusty and unfurbished Armour in the night than they would wear in the day and to this might the Apostle here allude We said verse 11. that the Apostle did use an Allegory there in which he did allude to certain War like or Military passages In pursuance therefore of that Allegory may he use this phrase or manner of speech here saying Let us put on the Armour of light V. 13. Let us walk honestly as in the day c. He doth as it were interpret and shew here in this verse what he meant by that which he said verse 12. in those words Let us cast off the works of darkness and let us put on the armour of light Let us walk honestly as in the day i. e. Let us walk honestly and circumspectly as men use to walk in the day time when their works are seen and their doings taken notice of of all It is not unknown to any which are versed in the Scripture that the life and conversation of a man is often likned in the Scripture to walking Not in rioting and drunkenness These are such works as the Apostle called works of darkness ver 12. For they that are drunken are drunken in the night 1 Thes 5.7 c. These which the Apostle mentioneth here are not all the works of darkness which are but some only And the Apostle seemeth to mention these when he omitteth others because the Romans were more prone to these than they were to others Not in rioting i. e. Not in banqueting and Junqueting and riotous feasting He speaks of such banqueting and feasting and Junqueting as are not for necessity or for honourable and seemly entertainments but for voluptuousness and gluttony only to please the paunch or gullet and to stir up Venery And drunkenness By Drunkenness the Hebrews mean all excessive drinking though it proceeds not to the eclipsing or taking away of the use of reason for the time Not in chambering By Chambering he means all unlawful lying of men with women c. which useth to be practised in Chambers And wantonness By wantonness understand all unchast and lascivious gestures dealings and doings Not in strife i. e. Not in strife of words as reproaches c. nor in strife of deeds as fighting and quarrelings And envying i. e. Envying other men for their riches or honour or the like These two last sins are manifestly hurtfull to our Neighbour and the four other sins are hurtfull to our neighbour too in that they are committed with others and so they with whom they are committed are brought by our means into the guilt of sins with us and loss of their good names and reputation Ver. 14. But put ye on the Lord Jesus Christ By the Lord Jesus Christ is here meant the life and conversation of the Lord Jesus Christ by a Metonymy And then do we put on the Lord Jesus Christ when we imitate his vâ—rtues and live as he lived It is plain by the foregoing verse that by putting on the Lord Jesus Christ is meant here nothing else but the imitation of his life and conversation The Life therefore or Conversation of Christ is likened here either to a garment or else to Armour as he likned good-works before ver 12. when he sayes Put ye on the Lord Jesus Christ And make no provision for the flesh i. e. And provide not either meat or drink or any other thing for your Bodies By the Flesh is meant the body here by a Synechdoche or for the carnal affections To fulfill the lusts thereof To satisfie the inordinate desires thereof Note that the Apostle doth not simply forbid us to take care or to provide for the body here for there is no man but may lawfully nourish and cherish his own body Ephes 5. ver 29. But he forbids us only to take care and provide for the body for fulfilling the lusts thereof that is to take care for and to provide voluptuâ—us mâ—as and drinks and the like which are onely to satisfie or fulfill the inordinate desires and lusts thereof and to stir it up to venery and uncleanness Note that the Apostle useth here an Enallagy of the Person changing the first into the second person For whereas he said ver 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying He should have said here in order of speech But let us put on the Lord Jesus Christ and not make provision for the flesh to fulfill the lusts thereof But such an Enallagy is frequent CHAP. XIV 1. HIm that is weak in the faith receive you but not to doubtful disputations 1. That Jew which is weak in the faith and is not perswaded of the abrogation of the
delivered from this their bondage 23. And not only they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body 23. And not only they but we also we I mean which are regenerate in that we have though not the full harvest yet the first fruits of the Spirit even we ourselves groan within ourselves as being sensible of the miseries and vexations which we are subject to and feel while we are in the body waiting for the full effect of our Adoption to wit the redemption of our bodies from these miseries and vexations 24. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for 24. For though we are saved from these things yet we are saved as yet but only in hope But the thing that is hoped for if it be enjoyed is not now hoped for for what a man enjoyeth why doth he still hope for 25 But if we hope for that we see not then do we with patience wait for it 25. But if we hope for that which we enjoy not then do we with patience wait for it and so do we with patience expect and hope for the fruit of our Adoption to wit the redemption of our bodies 26. Likewise the spirit also helpeth our iâ—firmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered 26. Again that I may arm you yet further against sufferings the Spirit doth not only witness to our soules that we are the childrâ—n of God as I said ver 16. But because we in our selves are weak and not able to bear the sufferings that may befall us it helpeth also our infirmities and strengthens us and makes us able to bear our sufferings and that it doth by enabling us so to pray to God for strength to bear them as that God will hear our prayers and grant our requests for we know not of our selves how we should pray for any thing as we ought But the Spirit it self teacheth us whilst as a Schoolmaster which teacheth his Schollars what he would have them do by his doing the same before their face it maketh intercession for us as it were before our face that we may learn thereby with groanings which cannot be uttered 27. And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God 27. And God which knoweth the hearts knoweth and approveth of the desires and prayers of the spirit grants them in the behalf of us the Saints because he maketh intercession for the Saints according to the will of God 28. And we know that all things work together for good to them that love God to them who are the called according to his purpose 28. Again we know that all things and sufferings as well as any other thing work together for good to them that love God that is to them who are effectuâ—lly called of God to the grace of the Gospel with a purpose in God to make them like the pattern of his Son in sufferings 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first born amongst many brethren 29. For that ye might not be startled at this them whom God did decree from all eternity so to love as to justifie them through faith and so to endue them with his holy spirit of Regeneration even then did he also from all eternity destinate and appoint in his purpose and resolution to be conform'd and made like in sufferings to the patterne and copy of his Son Christ Jesus yet so as that he should be the chief among all suffering brethren and suffer more than any of them all 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 30. And whom he did from all eternity destinate and appoint to this them also he called to it And whom he called to it because they which afflict and persecute them think and say of them that they are the most wicked men in all the world and so do they which see them so afflicted and persecuted them will he justifie from all evil speeches and censures which are cast upon them And whom he will thus justifie them he will also glorifie even because they thus suffer 31. What shall we then say to these things If God be for us who can be against us 31. What shall we then say more If God be for us and as an advocate will plead our cause who can be against us so as to hurt us 32. He that spared not his own Son but delivered him up for us all How shall he not with him also freely give us all things 32. He that so pittieth us as that he spared not his own Son but delivered him up to death for our sakes that he might save us how can he stick to g ve us freely and most liberally all things which we stand in need of or may be any way beneficial to us when as in comparison of his Son all these things are as nothing 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth 33. Who shall lay any thing to the charge of Gods beloved to those I say whom God hath elected to justification so that they should be thereby condemned Surely none no not one For it is God himself who justifieth them from all their offences 34. Who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 34. Who is he that can by his Oratory or the power which he hath with God prevail with God to condemn us Surely none not any one For it is Christ that died for us that he might redeem us from the wrath to come yea rather it is he that is risen again to shew that he hath paid the full price of our redemption who is even at the right hand of God and so in the greatest favour and power with him who also maketh intercession to God for us 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword 35. Though it be so that many accidents and adversity especially may seperate us from the love of man yet what shall separate us from the love which God bears to us for Christs sake Shall tribulation or persecution or famine or nakedness or peril or sword 36 As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter 36. I say sword for
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
say that the Apostle takes this testimony not out of Isaiah but out of Deut. 29.4 Where Moses saith to Israel The Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day Ver. 9. And David saith To wit of them that believed not or were not of the Election Psal 69 ver 22.23 Let their table be made a snare and a trap and a stumbling block c. The Table is put here Metonymically And therefore may be taken by a Metonymy either for the meat or dishes set upon the Table for food or else for talk used at the table such as we usually call table-talk in this place where the Apostle useth the words of the Prophet David in the Second or Mysticall sence I conceive that the word Table is most fitly taken for the talke which they use at their table It is usual for men to talk of that which seems news to them and of which they are full at their Tables one to another And so might the Jews and especially the chief among them such as were the Scribes and Priests and Elders which were most troubled and vexed at the first preaching of the Gospel talk of the Gospel yea and talking of it speak against it and by their talking and speaking against it whet on another to oppose it and so become every day more blinded toward it than other and every day more obdurate against it than other The words which are here taken out of the Prophet David Psal 69.12 The Prophet speaks of his own enemies in the first and literal sence But in the Second and Mysticall sence in which the Apostle here useth them of such as believed not and so were enemies to Christ Where note that as David was a type of Christ So were the Enemies of David a type of the Enemies of Christ such as are all they which believe not the Gospel preached to them And oftentimes that which is spoken of the Enimies of David in the first and literal sence is spoken of the Enemies of Christ such as are unbeleevers in the second and mystical sence If we consider these words as uttered by the Prophet David in the Psalms against his Enemies they may be taken as spoken by way of Imprecation But if we take them as spoken of the Enemies of Christ they must be taken prophetically for the Hebrews whom Paul imitates even while he writes or speaks in another language do often put an Imperative mood for the Future tense q. d Their Table shall be made a snare and a trap and a stumbling block and a recompence unto them A snare and a trap and a stumbling block i. e. A snare and a trape to catch them and hold them in blindness and unbelief and a stumbling block at which they may stumble into unbelief and blindness These words contain three metaphors but signifie one and the same thing The first Metaphor is taken from Birds the second from Beasts and the third from blocks or stones in our way at which men stumble or fall and so take hurt And a recompence unto them i. e. And an occasion of blindness which may recompense them for their unbelief Metonymia Ver. 10. Let their eyes be darkned By their eyes understand here by a Metaphor their mind or understanding which is as the eye of the Soul And bow down their back alway To wit that they may not look up and behold the object which is set before them By this is understood also Metaphorically by translating the Phrase from the body to the Soul an inability and indisposition to believe He that stoopeth down or hath his back bowed down by some force or weight lying upon it cannot look up and behold an object which is set before him Wherefore by a Metonymy to stoope down or to have the back bowed down may signifie not to be able to see or behold a thing and by a further Metonymy not to understand or believe Alway Understand this not of the duration of time but of the generality of persons For though all that believed not were blinded yet did not all die in that their blindness but some did through the mercy of God repent and believe and so were saved Ver. 11. I say then have they stumbled that they should fall I ask therefore whether these Jews which stumbled have stumbled so that they should fall without any hope of rising again To fall is to be taken here for to fall so that they should never rise again and so is this word taken Revel 18.2 where it is said Babylon is fallen is fallen For simple verbes do sometime signifie a duration also of that which they signifie so in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He liveth unto God Rom 6.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies he liveth signifieth he liveth for ever The stumbling and falling here is to be meant of unbelief or blindness which bringeth hurt and danger yea extream danger to the unbiliever as stumbling doth to him which Stumbleth at a stone or stumbling block while he runs in his way The Apostle prevents an objection here which might arise from what he said out of the Prophet Isaiah and David just before and out of the last words of the seventh ver To wit And the rest were blinded Through their fall To wit into unbelief and blindness He calls that a fall here which he called a stumbling before Salvation is come to the Gentiles i. e. Remission of Sins is not only preached but realy come to the Gentiles That the fall and unbelief of the Jews was an occasion of Salvation to the Gentiles we are taught out of the Acts of the Apostles where the Apostles are said to turn to the Gentiles because the Jews would not believe See Acts 13. ver 46.51 c. For to provoke them to jealousie i. e. To make them Jealous of Gods love as though he would wholly transfer his love from them to others that so they might be provoked to do those things which are acceptable to God and well pleasing to him that by so doing they might keep or regain his love to them and so be saved That which is rendred here Jealousie most render Emulation and so it is rendred ver 14. which is when a man beholding those gifts and graces which are in another and finding the want thereof in himself is grieved at himself and stirred up to use means to attain to such gifts and graces which he sees in an other Ver. 12. Now if the fall of them be the riches of the world c. The Apostle prevents an objection here For whereas he said v. 11. That through the fall of the Jews which believed not Salvation is come to the Gentiles to provoke the Jews to jealousie or Emulation that they may be saved A Gentile may object and say If it be so that Salvation is come to us Gentiles by the fall of the Jews to provoke the Jews
best means to overcome evil For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sophocles speaks in his Ajax Flagister kindness doth all ways bring forth kindness CHAP. XIII 1. LEt every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God 1. Let every one be subject to the Supream Powers and to those which are placed in the highest Seats of Authority and that with their very soul for there is no power or Authority of what Nation or Country soever I speak of Lawful Powers but it is of God The Powers and Rulers that are throughout the whole world whether in Rome or in Greece or any other part of the earth though some Jews think otherwise and account God to have ordained no Powers or Rulers whom they should obey though they live under them but in and among themselves are ordained of God 2. Whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation 2. Whosoever therefore resisteth the power and taketh Arms against him resisteth the Ordinance of God And they that resist shall for that resistance receive to themselves damnation Damnation temporal in this life from mans tribunal for that that they resist him And damnation eternal from the Tribunal of the great and terrible God in the life to come for that that they resist his Ordinance 3. For rulers are not a terrour to good works but to the evil Wilt thou then not be afraid of the power do that which is good and thou shalt have praise of the same 3. But perhaps you will say that if ye should be subject to these powers and put your neck under their yoke ye should be always in fear For such powers are always a terrour to those which live under them But to this I answer that though ye are subject to such powers yet ye have no cause to fear if ye do well and if ye do ill ye are worthy to suffer for it For Rulers are not a terrour to those which do well but to those which do ill Wilt thou then not be afraid of the Ruler do that which is good and thou shalt be so far from having cause to be afraid of him as that thou shalt have praise and encouragement from him 4. For he is the minister of God to thee for good but if thou do that which is evil be afraid for he beareth not the sword in vain for he is the minister of God a revenger to execute wrath upon him that doth evil 4. For he is the Minister of God to thee for good to reward thee and defend thee if thou dost well but if thou dost that which is evil be afraid For he hath a sword given him of God to cut of them which deserve death from the face of the earth And he beareth not his sword in vain For he is the Minister and servant of God a Revenger in his stead to execute wrath upon him that doth evil 5. Wherefore ye must needs be subject not only for wrath but also for conscience sake 5. Wherefore ye must needs be subject to the Supream powers and Rulers not only if you intend to avoid wrath and punishment but also if you would keep your conscience void of offence 6. For for this cause pay you tribute also for they are Gods ministers attending continually upon this very thing 6. And now being that rulers are as I said the Ministers of God to thee for good see that you pay them tribute also for they are Gods Ministers to thee for good attending continually upon this very thing to wit that thou maist receive benefit by their Government 7. Render therefore to all their dues tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour 7. Render therefore to all Rulers of what Countrey or Nation soever they are so long as thou livest under their government that which is due to them Render tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the law 8. Yea owe not any private man any thing but to love one another And that is a debt which ye must always owe yet always pay Love therefore one another for he that loveth another hath fulfilled the Law that is that part of the Law which concerneth our neighbour 9 For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet and if there be any other commandment it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self 9. For this Commandment thou shalt not commit adultery and this thou shalt not kill and this thou shalt not steal and this thou shalt not covet and if there be any other Commandment beside these concerning our neighbour it is briefly and summarily comprehended in this saying Thou shalt love thy neighbour as thy self 10. Love worketh no ill to his neighbour therefore love is the fulfilling of the law 10. Love worketh no ill to his Neighbour yea it worketh all good it can for him Therefore is love the fulfilling of the Law 11. And that knowing the time that now it is high time to awake out of sleep for now is our salvation neerer then when we believed 11. Love therefore one another as I said vers 8. and that considering the time that it is now high time for us who since our calling to the Gospel have fallen asleep and have thereby left off to do well to awake out of that our sleep For now is our salvation neerer than when we first believed therefore if when we first believed we did rouse up our selves and were zealous in good works because of the approach of our salvation much more should we rouze up our selves now and be more zealous now than we were then because our salvation is neerer now than it was at that time 12. The night is far spent the day is at hand let us therefore cast off the works of darkness and let us put on the armour of light 12. The night of ignorance is gone the day of knowledge is risen and hath shone upon us let us therefore cast off the works of darkness and works of the night evill works which cannot indure the light and let us put on the armour of light let us cloath our selves with such works as we shall not be ashamed of at the highest time of day 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying 13. Let us do that which is honest as they are wont to do which do any thing in the day time let us not walk in rioting and drunkenness not in chambering and wantonness not in
strife and envying 14. But put ye on the Lord Jesus Christ and make not provision for the flesh to fullfull the lusts thereof 14. But put ye on the example of our Lord Jesus Christ and imitate him and make no provision for the flesh or for your carnal affections to fulfill the lusts thereof CHAP. XIII Ver. 1. Let every Soul be subject to the higher powers i. e Let every one whatsoever he be be subject to them which are endued with the Supream or highest power and keep as it were their order under him The Soul is put here for The whole man by a Synechdoche which is very srequent with the Hebrews And powers are put here for such as are in power or which are invested with power by a Metonymy very frequent in the Eastern languages I say Powers are put here for such as are in power or such as are invested with power For those which he calls Powers here he calls Rulers ver 3. And the Ministers of God ver 4. So they which are called Principalities and Powers Tit. 3.1 are there in the next words called Magistrates These Powers are called here The higher Powers but in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eminent or excelling powers where the Epethite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same as is given to a King 1 Pet. 2.13 in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our translation rendreth whether it be to the King as supream He speaks here no doubt of lawful powers The Apostle goeth on to shew how we should present our selves a Living sacrifice holy and acceptable unto God as he spake Cap. 12 v. 4. and how we should be transformed from the world By every duty which we perform as we ought we present our selves a sacrifice to God yet doth not the Apostle here in these his precepts insist upon or mention every duty which lies upon us in particular but only some neither in those which he doth mention doth he enlarge himself upon all a like Now the reason of this is because they to whom he wrote had more need to be taught or put in mind of some precepts more than other and to have some precepts more urged upon them than others because of the contrary sins which they were most prone unto And as for that that the Apostle urgeth so earnestly here subjection to the highest powers he seemeth to urge it especially Because of the Jews many whereof lived at Rome for the Jews generally because they pretended themselves to be the people of God would not be subject to any Gentile or heathen power read Act. 5. ver 35. c. Yea Mat. 22.17 They ask whether it be lawfull to pay tribute to Caesar or no. But though the Apostle took an occasion from thence to give this precept yet by what he saith he would have no man to think himself exempted from subjection to the powers aforesaid no not the faithfull under any pretext or colour of Religion whatsoever As for the order of this precept the Apostle may give this precept here in this place to shew that though he said Cap. 12.19 Dearly beloved avenge not yourselves c. For it is written vengeance is mine I will repay it saith the Lord yet he did not intend to prejudice Magistrates thereby but that God did repay his vengeance for a great part by them For there is no power but of God i. e. For there is no power throughout the whole world lawfully constituted whatsoever it be whether it be Jewish or whether it be Gentile but it is of God I take power here as before for men invested with power yea with the chief or supream power in a Nation The Apostle extends his speech to all and every the highest powers in the world to have the Jew know that God ordained Rulers and Magistitrates among other people as well as he had done among them which also they and all others must obey while they live under them For their is no power but of God The Apostle bringeth this as an argument to perswade men to subjection to the civil powers and it is an argument drawn from the originall or prime efficient cause of Government There is no power but of God He doth not surely so speak of the Powers being of God as that he would be meant of their being by Gods bare permission only for so Evil may be of God but of being of God by his warrant and constitution by which to be appertains only to lawful powers But now how are the powers here spoken of of God In these powers there are three things considerable First the manner or kind of Government limited or appointed in every several Nation as Monarchical Aristocratical Democratical c. Secondly the Persons designed or appointed to bear rule in these Governments respectively Thirdly the power it self and authority with which these persons are endued and invested to act in these said several Governments And every one of these we say are of God God when the Children of Israel desired a King condescended to their desire and ordered that People to be ruled by a Kingly or Monarchical Government 1 Sam. 8 9. And he did not only limit or appoint the Government but he did also design the Persons who should govern and bare rule in and manage that Government For he first designed Saul to be King over Israel and after him David and his posterity successively so that these powers were immediately of God and ordained of him immediately in every respect But God hath not done so for every people immediately to order their manner or kinde of Government and to design their Governors with an immediate designment yet nevertheless may all lawful powers of the world be said to be of God and ordained by him even in respect of the manner of Government and the persons designed thereunto For though we suppose that the several Governments of the world as they are at this time were constituted and ordained by the agreement and consent of several people respectively at the first and that their lawful Governors were designed by them respectively to their several places of Government without the particular designment and revelation of God yet may this also be said to be of God First because God endued man with wisdom and prudence to provide for his peace and welfare by making choice of such Governments and such Governors to rule over them as would be most conducible thereunto And Secondly because what men do in this kind they do not without the providence of God who works all things according to the pleasure of his own will though by mediate ways and several means and who is King over all the Earth and therefore hath a more special providence in the Regiment thereof But though the constitution of this Government and designation of the persons to Govern is not always immediately from God yet the power with which they are endued and the