made partakers of it which hope doth even now joy and rejoice our hearts 3. And not only so but we glory in tribulations also knowing that tribulation worketh patience 3. And not only so but least that any should say surely God is not at peace with us nor can we rejoice in the hope of the glory of God because we are afflicted and suffer more tribulations than any kind of men in the world besides which may seem not to stand with the peace and friendship of God and not to be incident to the Heirs of eternal glory we glory and rejoyce in tribulations also knowing that tribulation though it works impatience in men of the world yet it works patience in us 4. And patience experience and experience hope 4. And patience worketh Experience in us of those gratious gifts and vertues which God out of his love hath given us by the Holy Ghost and experience of these gratious gifts and vertues worketh hope in us of eternal glory 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us 5. And this hope which is wrought in us by this experience will not fail us and prove a vain hope so as that we shall be ashamed at the last for missing of what we hope for For the sense and feeling of the love of God who will make all them which he thus loveth partakers of Glory and life everlasting is shed abroad in our hearts in a plentifull measure by those gifts of the Holy Ghost which he hath given unto us which gifts are not only signs and tokens of his love to us but pledges also and earnests of eternal Glory 6. For when we were yet without strength in due time Christ died for the ungodly 6. I said that being we are justified by faith the wrath of God is appeased towards us and that God is at peace with us for our Lord Christ Jesus sake And that we rejoyce in hope of the Glory of God ver 1 2. all which I now prove for when we had no strength to do any good but were as yet ungodly and so sinners Christ in due time died for us 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 7. And this sheweth the exceeding love of God towards us in that Christ dyed for us while we yet had no strength to do good but were as yet ungodly and sinners for scarcely for a righteous man will one dy yet perhaps for a man that hath been good to him some will even endure to dy 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us 8. But God commendeth his love towards us in this that while we were yet sinners and ungodly and so enemies to him Christ through his appointment died for us 9. Much more then being now justified by his blood we shall be saved from wrath through him 9. And now if when we were yet sinners Christ died for us much more then shall we being justified from our sins by his blood be saved from the wrath to come through him 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life 10. For if when we were enemies to him as we were when we were sinners we were reconciled by the death of his Son which cost him his deerest blood to reconcile us Much more then being now reconciled shall we be saved from the wrath of God by him when it may be done without the loss of his life 11 And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement 11. And we shall not only be saved from the wrath to come but we shall also be advanced to and stated in everlasting glory by reason of which we do through the faith and hope which we have thereof joy even now in God through our Lord Jesus Christ by whom we have already received the Atonement or Reconciliation and divers gracious effects and fruits thereof that is to say divers gifts of the holy Ghost which are as seals and pledges to us of that everlasting glory which we speak off 12. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned 12. Wherefore being that we are justified by faith and reconciled to God through our Lord Jesus Christ and have through him peace with God and hope of everlasting glory c. Though we have lost much by Adam yet we have gained far more by Christ than we lost by him For as by one man to wit Adam sin entred into the world and death by sin and so death passed upon all men for that all have sinned that is for that all men have been made sinners by that one Man 13. For until the law sin was in the world but sin is not imputed when there is no law 13. But here I must leave my Speech imperfect which I will take up and perfect ver 18. to answer an Objection For because I said that all have sinned some men will say That that cannot be for they which lived between Adam and Moses sinned not For say they between Adam and Moses there was no law given either by word of mouth as there was given to Adam Gen. 7.2 17. Or by writing as was given by Moses Exod. 20. And as you taught Paul Chap. 4. ver 15. Where there is no such law there is no transgression how therefore can they which lived between Adam and Moses be said to be sinners or to have sinned which had no law given them either by word of mouth or by hand writing But to this I answer That being that at that time there was no law publickly given by word of mouth as that was which was given to Adam or given in outward writing as that was which was afterwards given by Moses there was not indeed any Transgression in that time but yet it doth not follow that though there was no Transgression in that time there was no sin for though every Transgression be a sin yet it doth not follow that every sin is a Transgression I say therefore that though there was no Law given by word of mouth or by writing from Adam until the law was given by Moses yet sin was all the while in the world though indeed sin was not imputed to any as a Transgression all that time 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come 14. Yet nevertheless that you may know that sin was in the world from the days of Adam to the time that the law was given death
the coppy by which he should have drawn a picture may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not the Limner only but the Picture also which through the unskilfulness of the Limner is drawn unlike the coppy And as the arrow and the picture so may we be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which through Adams sin do miss and come short of that Image in which Adam was made when he was endued with those gifts and graces which he had when he was in his best estate to which we should have been conform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore which is rendred here Peccare to sin is not spoken of us by reason of any sinful Act which we our selves have done in our own persons but by reason of that we have formally missed and come short of that Righteousness that is of those gifts and graces which were given to Adam for us aswel as for himself and which we miss and come short off by reason of Adams disobedience Ver. 13. For until the law sin was in the the world The Apostle prevents a tacite Objection here for whereas he said immediately before that all had sinned A man might object and say But how canst thou say Paul that all have sinned whereas there was no sin in the world for two thousand and four hundred years together that is from the time that Adam fell untill the time that the Law was given by Moses for thou thy self sayst Chap. 4.15 Where there is no Law there is no transgression And there was no Law in all that time This objection the Apostle prevents here saying For until the Law sin was in the world But sin is not imputed to wit for a transgression where there is no Law c. q. d. I acknowledge where there is no Law there is no Transgression but yet it followeth not that where there is no Transgression there is no Sin for though every transgression be a Sin yet every Sin is not a transgression Though therefore there was no transgression in the world from Adams time until the Law yet it follows not but that there might be Sin yea and there was Sin in the world before the Law What a transgression is in the Apostles language See Notes Cap. 4. ver 15. By the Law is here meant the Law which was given by Moses The Apostle when he said that all had sinned spoke as I said not of Actual but Original sin Yet the man in whose person the Apostle raiseth this tacite Objection which he here preventeth or answereth taketh it as though he spoke of actuall sins For of such sins is the Apostle to be understood as well as of Original sin when he saith For until the Law sin was in the world c. Where note that the Apostle doth not alwayes raise objections in the person of one kind of men but sometimes in the person of one kinde of men Sometimes in the person of another And here he raiseth the Objection which he here prevents or answereth in the person of such a one as mistook the meaning of his words when he said All have sinned as though he spoke of Actuall sins when he spoke only of Original sin So when he saith Chap. 6.14 Ye are not under the Law but under Grace Some utterly mistaking the sence of these words as though they were now absolutely freed from the Law in every respect and nothing but favour was to be shewed lived they never so dissolutely concluded from thence that now in this their estate of Christianity they might freely sin whom our Apostle meets with there when he saith What then shall we sin because we are not under the Law but under Grace God forbid And our Apostle raiseth or praeventeth even such objections because there may be some so weak as to raise them and because in his answer to them He can bring in such matter as he would not have them to whom he writes ignorant of And here he raiseth this Objection that by his answer he might shew how sin abounded that having shewed how sin abounded he might shew that when sin abounded grace did much more abound ver 20. But sin is not imputed To wit as a transgression Thus to limit this imputation we have a hint from the following words When there is no Law i. e When there is no Law openly and sensiibly given either by word of mouth as that which was given to Adam or by writing as that which was given by Moses Ver. 14. Nevertheless death reigned from Adam to Moses ever over them that had not sinned after the similitude of Adams transgression q d. Though sin be not imputed as a transgression when there is no Law openly or sensibly given yet nevertheless to shew that sin was in the world before the Law was given by Moses death which is the wages of sin reigned and exercised her power even over them that had not transgressed against any Law openly or sensibly given as Adam had Death reigned i. e. Death shewed or exercised her power or tyranny rather over them c. By slaying them for they dyed From Adam to Moses i. e. From the fall of Adam to the time in which the Law was given by Moses which was above two thousand and four hundred years That had not sinned after the Similitude of Adams transgression i. e. Who had not sinned like unto Adam who sinned against a Law given him openly and sensibly by Gods mouth Gen. 2.17 and therefore sinned by transgression Adams transgression i. e. Adams sin which was commited against a Law openly and sensibly given for such a sin doth the word Transgression signifie in our Apostles language as was said Cap 4.15 Who is the figure of him that is to come i. e. Who is the figure of Christ the second Adam who though he be now come into the world yet was he not come then but to come when death reigned from Adam to Moses Adam was a Figure or type of Christ only in a generall manner to wit because as Adam conveyed or derived something to his children or to his branches so did Christ to his But if we descend to particulars Adam could not be the Type or Figure of Christ but by a contrary comparison For Adam conveyed and derived sin and death to his children or to his branches but Christ conveyed or derived Grace that is the pardon of sin whereby they are justified and life to his Ver. 15. But not as the offence so also is the free gift q. d But yet the free gift supple which cometh by Christ upon his branches or upon his children Is not so supple for equality as the offence is supple which cometh by Adam upon his branches or upon his children but much exceeds it Or thus But yet not so mean as the offence is which cometh by Adam upon his branches or upon his children in its kind is the free gift which cometh by Christ upon his branches or upon his
in them And because they were made Sinners therefore the judgement of God came upon them to condemnation ver 18. By the obedience of one This one is Christ Jesus and this his obedience is that which we read Philip. 2.8 whereby he was obedient unto death even the death of the Cross Shall many be made righteous i. e. Shall many be justified The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is asmuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall be justified So also is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Chap. 2.13 The righteousness here spoken of is that Righteousness which is called also justification and which consists in the pardon of or absolution from Sins and it is the effect of the obedience of that One that is of Christ Jesus This righteousness did Jesus Christ purchase for us by this his obedience and conferreth on all them which believe in him By the disobedience therefore of Adam were many made Sinners in that by his disobedience the offence that is Original Sin came upon them And by the obedience of Christ were many made righteous in that by his obedience they attained to that righteousness or justification by which they are freed acquitted and absolved from all both Original and Actual Sins Ver. 20. Moreover the Law entred that the offence might abound i. e. Moreover when the Law entred the offence did abound Note that the particle that is a sign here not of the intent but of the event so that the sence of this place is this q. d. The Law which forbiddeth Sin entred into the world in the middle time between Adam and Christ yet the event or issue of that was only this That Sin did abound He speaks here of the Law which was given by Moses and prevents an objection for whereas it was tacitly objected between the 12 and 13 verses That Sin was not in the world before the Law which objection the Apostle answered in the 13 and 14 verses It might be thus objected upon the Apostles answer But if we grant Sin to have been in the world before the Law yet surely when the Law came Sin was then no more in the world for the Law is a perfect remedy against Sin To this the Apostle here answereth that though the Law entred yet when it had entred it was so far from being a remedy against Sin as that Sin did abound and became more abundant by the Law than it was before I have said that these words are an answer to a tacit objection springing from the Apostles answer to a former objection supposed to arise between the 12 and 13 verses But some make them an answer to an objection supposed to arise out of the last words of the 19 verse viz. By the obedience of one man many were made righteous For a man may object from those words and say But why dost thou Paul say that by the obedience of One shall many be made righteous that is many shall be justified For there is no need of the obedience of another that any should be made righteous or that any should be justified since the Law was given for the Law is enough to make men righteous and is sufficient it self to preserve them from Sin To this the Apostle answereth q. d. The Law is so far from making men righteous and from preserving them from Sin as that the Law since it entred hath been an occasion that Sin hath much more abounded than it did before But which way soever of the two we conceive this objection to be raised or whether both ways it skills not much the matter tending still to the same purpose The Law entred that the offence might abound i. e. The Law entred that Sin might abound And therefore did Sin abound when the Law entred Because the Law worketh wrath for where there is no Law there is no Transgression as our Apostle speaketh Chap. 4.15 By the offence he means Actual Sin or Sins And that which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offence here he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin in the following words But where Sin abounded i. e. But when sin abounded Where is put here for When an Adverb of place for an Adverb of time That which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as was there observed Grace did much more abound By Grace understand here the grace and favour of God which is said here to abound by reason of its effects to wit Remission of Sins or Justification whereby the Sinner which believeth is justified from all his sins or hath all his Sins forgiven him By how much the more and greater the Sins of a Sinner are By so much the greater and more abundant is the grace and favour of him which forgiveth them And by how much the greater Sinner a man acknowledgeth himself to have been so much the greater grace and favour and mercy doth he confess that he hath received by the remission and forgiveness of his sins as we may learn by the example of the woman which was a Sinner Luke 7. ver 38 c. And by the example of the Apostle himself 1 Tim. 1.12 He saith of the offence or of Sin that it did abound and of grace that it did much more abound Supple than Sin did And this he doth because the grace and mercy of God did prevail above the Sins of men though they did very much prevail and was more powerful than they For the grace and mercy of God did take away the guilt of all sins in the believer and therefore was more powerful in him to justifie him than all his Sins were to condemn him V. 21. That as sin hath reigned unto death i e. That as Sin hath shewed her power which was as the power of Queen over men by bâ—inging them to death and destruction through her guilt Even so might grace reign through Righteousness unto eternal life i. e. Even so might the grace or favour of God towards men like a Queen shew her power in them which believe in bringing them through the remission of their Sins and of the guilt thereof to eternal life By Righteousness is here meant Justification or Remission of sins See verses 17 and 18. And grace is said to bring men to eternal life through Righteousness that is by Remission of Sins or Justification Because God glorifieth none whom he doth not Justifie And because he doth not only vouchsafe to justifie Sinners from their sins if they believe But doth also bring them when he hath Justified them to life eternal if they persist in their faith Note here that when the Apostle saith that grace reigneth through righteousness unto everlasting life his meaning is not that grace exempteth us so from death as that we shall never die but his meaning is that grace doth confer life so unto us and so exempt us from death as that death shall not always have dominion
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
Preaching of the Gospel See 1 Pet. 1. v. 20 21 22. A Propitiation A Propitiation is put here for a Propitiator or one that doth appease the displeasure of God The Act for the Cause or the Author thereof by a Metalepsis That which is rendred a Propitiation is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some render Propitiatorem taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine Gender as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But most take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender which in Latin is rendred Propitiatorium the Propitiatory is used by the Greek Interpreters of the Old Testament most commonly for the Cover of the Ark of the Covenant upon which God sat between the wings of the Cherubims as appeareth Exod. 25. v. 17 18 19 20 22 and 31. v. 7. and 35. v. 12. Levit 16.2 Numb 7.89 c. Now the Cover of the Ark did as it were keep from the eyes of God who sat between the Wings of the Cherubims upon that Cover Exod. 25 22. Numb 7.89 whatsoever was in the Ark of the Covenant which was covered therewith And in the Ark of the Covenant there were the Tables of the Covenant that is of the Law Heb. 9.4 This Cover therefore by keeing the Tables of the Covenant or the Law from the eyes of God did in a manner keep the sins of Men from his eyes which were Transgressions of that Covenant or of that Law for what is Sin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Transgression of the Law 1 John 3.4 And what were those Tables of the Covenant but the Tables in which the Law was written And if the Law were kept from his eyes then must the Transgression of the Law be also kept from them For who can see the Transgressions of the Law which seeth not the Law it self Rectum est Index sui obliqui For this reason was that Cover called in Hebrew Capporet a word which is derived from a verb which hath the signification of Expiating and Propitiating and for this reason did the Greek Interpreâ—ers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verbal derived from a Verb of the like signification And for this reason was this Cover a Type of Christ whom God had decreed from all eternity to send and in his appointed time did send forth to purchase forgiveness for the sins of his People which forgiveness is often signified by the name of Covering for blessed are they whose iniquities are forgiven and whose sins are covered saith the Psalmist quoted by our Apostle Rom. 4.7 c. In Allusion to this Cover of the Ark and to this use thereof which we have spoken of is our Saviour called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the Apostle doth in these and in the following words set forth all the causes of Mans justification which he doth therefore because justification is the chief Scope of his Epistle and the main Controversie between him and the Jews The chief and principal cause therefore of our Justification is God himself the Meritorious cause is Christ Jesus his merit is his blood that is his Death and Passion The Material cause or Subject of justification is Man the Formall cause is the Remission of sins The Condition required on mans part is Faith the final cause or End why God did justifie Man is his own Glory for he did it that he might be known to be Just in his promise of justification which sheweth his truth and that he might be known to be the justifier of him that believeth in Jesus which sheweth his mercy and goodness Through Faith q. d. To be enjoyed or made ours through Faith That is to be enjoyed by us and made ours if we believe Here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this he excludes Works again We are taught by this that God though he did so love the world as that he gave Jesus Christ to be a Propitiation for the sins thereof yet notwithstanding he requires a condition of them that are to be justified before they shall be justified and have their sins forgiven and that is Faith Or that they must use Faith as an Instrument to apply this Grace which I account as the same In his blood Some refer these words to those whom God hath set forth to be a Propitiation And then this Praeposition In is to be taken for through as it is taken ver 24. And the sence is to be this Whom God hath set forth to be a propitiation through his blood to be enjoyed or made our Propitiation through Faith In the words so construed there must be a Trajection or an Hyberbaton which yet is a figure not unusual with our Apostle who sometimes useth yea often through the ardency of his Spirit to go to a second thing before he hath done with the first and then to return to the first again These words so conjoyned shew how Christ was to be and is our Propitiation or Propitiator or Propitiatory to wit by dying for us and shedding his blood for our sins This Exposition is favoured by that that in the Original as most Expositors read it it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Tenuis but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Asperate But it may be asked what hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be either taken for the Cover of the Arke or alludeth thereunto to do with blood Answ I have shewed how that Cover of the Ark was a Propitiatory and why it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how it was a Type of Christ and indeed as it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propitiatory and as it was a Type of Christ it had nothing significant of blood it did onely signifie that Christ should be our Propitiator or Propitiation but did not signifie how he should be so for Types are for the most part imperfect But what that Type signified not other Types did signifie For the Legall remission of sins which was through the blood of the Beast which was slain for a Sacrifice did Praefigure the Real and Evangelical remission of sins through the blood of Christ who was to be slain for us In that therefore that with the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is mention of blood there is a double allusion an allusion to the Cover of the Ark which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propriatory and an allusion to the Sacrifices of the Law wherein was blood by which was a Legal remission of sins And such a mixture of Types and Sences in speech is not unusuall But as some refer these words By his blood by an Hyperbaton to those more remote words Whom God hath set forth to be a Propitiation So others refer them to the words which they immediately follow namely to those Through Faith
For my self I take these words as actully referred to the words going next before them to wit to these Through faith but as Potentially relating to the former words also q. d. Whom God hath set forth to be a Propitiation through his blood and to be enjoyed and made ours through faith in that his blood So that by what is expressed in the latter sentence we are to understand what is defective in the former Yea these words By his blood may relate actually both to those words Whom God hath set forth to be a propitiation to those By faith See the like chap 9. v. 12. In these words By his blood there is as we said an allusion to the Sacrifices of the Law which were but Types of Christ the substance Yet here and in other places also where there is mention of the blood of Christ by the blood of Christ is to be understood by a Synechdoche whatsoever Christ did or suffered for us from the first time of his taking our Flesh upon him Through faith in his blood Note here that Faith when it is joyned with In as here it is signifieth for the most part Trust and Confidence or Relying upon a thing And here it signifieth Trust or Confidence or Relying upon the blood of Christ And truly he that doth believe the Gospel and the Death of Christ therein recorded as he ought to do cannot but trust and confide in the death or blood of Christ and relye upon it Hence it is that such kind of phrases as these The faith of and Faith from are often confounded in Scripture and taken for one and the same thing To declare his Righteousness The word Righteousness signifieth here both the Fidelity or Truth and the Goodness or Mercy of God as will appear by the following verse where it is repeated And it is frequent for one word thus to carry with it two significations but more of this in the next verse Note that these words To declare his Righteousness depend on those Whom he hath set forth and shew the final cause or end of that That God set forth a Propitiator which was to shew that he was righteous for or by remitting of sins For the remission of sins which are past i. e. For that he remitteth the sins which are past The words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where some interpret the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propter that is For others Per By or Through According therefore to the interpretation of the first the words must run thus For the remission of sins which are past and then they are to be referred to those words Whom God hath set forth to be a Propitiation and there must be a Comma between these and the words which go immediately before them for they signifie a more special end why God did set forth Christ to be a Propitiation He did it for the remission of sins According to the Second interpretation the words must run thus Through the remission of sins which are past and then they are to be referred to the words immediately going before and shew how God was declared to be Righteous He was declared to be Righteous by the remission of sins which are past or In remitting of sins which were past For remission of sins declare God to be Righteous that is to be merciful for it is mercy in God to forgive sins whereas he might punish the sinner with eternal death and remission of sins declare God to be righteous that is True and Faithful because whereas God did say and promise That he would forgive sins by the remission of sins he did shew himself to be as good as his word For the remission of sins that are past i. e. For the remission of sins which were committed in the Time of the Law which is now past He mentioneth only those sins which were committed under the Law not because God gave a Propitiation for remission of those sins only and not for the remission of the sins committed under the Gospel But that he might shew the weakness of the Old Law of which the Jews with whom he hath to do for a great part in this his Epistle did glory And that he might declare that those Expiations or Purgations which appertained to the Law were not true Purgations and Expiations indeed but only shadows of true Purgations and Expiations For it is not possible that the blood of Bulls and Goats should take away sin Heb. 10.4 And as the Apostle doth here so doth he also Heb. 9.15 mention the redemption only of the Transgressions that were under the Old Testament saying And for this cause he is the Mediator of the New Tâ—stament that by the means of death for the redemption of the Transgressions which were under the first Testament they which are called might receive the promise of eternal Inheritance But by the remission of sins that are past and by the redemption of the transgressions which were under the first Testament we must understand in both places all other sins too And that not without reason for if the blood of Christ was able to deliver men from their sins committed before it was shed much more is it able to deliver men from their sins which have been committed since the shedding thereof Yet note that some understand The sins that are past not of the sins commiâ—ted under the Law as so but of the sins committed by a man before his conversion whether under the Law or not And they say that the Apostle mentioneth only the remission of sins committed before a mans conversion to signifie not that sins committed after conversion were unpardonable as Novatus is said by some to hold but that they which were justified had no licence given them to sin by reason of that grace For this is the manner of the Gospel to threaten woe to him that shall sin and yet to â—ffâ—r pardon and mercy upon repentance to him that hath sinned But I embrace the former exposition before this Through the forbearance of God i. e. And which God hath not punished with any dreadful punishment not by reason of that that they did not deserve dreadful punishment nor by reason of that that they were expiated and purged by other means than by the blood of Christ but through his forbearance and long-suffering And therefore did God forbeare to punish the sins of men committed under the Law according to their desert because he had determined to set forth a Propitiation for those their sins in his good time to wit the Time of the Gospel A Propitiation which should reach even to sins committed under the Law In these words therefore there is an Ellipsis and these words contain a prevention of an Objection which a Jew might make For a Jew might say That either they Jews had not committed any such sin as deserved dreadful punishment or that if they had committed such sins they were expiated and purged
Justification which God made to Abraham and to his children is become of none effect the condition thereunto required being changed from faith or believing to the exact fulfilling of the Law That the condition required to justification being changed from faith or believing to the exact fulfilling of the Law the promise it self of justification is made of none effect the Apostle shews in the next words Justification if it be by the Law cannot be properly called a Promise Gal. 3.18 yet he calls it so here materialiter as not knowing well how to call it otherwise in this his discourse Ver. 15. Because the Law worketh wrath i e. Because the Law is so far from making them acceptable to God which are of or under the Law that they may be justified by him and so receive the promise of justification which he promised to Abraham and his children as that it stirs up Gods anger against them The Law stirs up Gods anger against them that are under it not onely in that the Law calls for punishment against them which transgress it but also because it is an occasion to them which are under it to sin more and more and more grievously than otherwise they would do For I was a live without the Law once saith the Apostle but when the Commandment came sin revived and I died Rom. 7 9. And again ver 8. Sin taking occasion by the commandment wrought in me all manner of Concupiscence But now that this fell out thus by the Law the fault was not in the Law but in the vitiousness of those which were under it or to whom it was given See those places Rom. 7 For where there is no Law there is no transgression When he saith Where there is no Law there is no transgression he leaves us togather that where there is a Law there is transgression and that frequent transgression too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Transgression signifieth here not every sin which is committed by a Man but such a sin as he commits against a Law plainly given either by word of mouth or by hand-writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Transgression being a sin committed against a Law plainly and distinctly given and that either by word of mouth or by hand writing is Caeteris paribus a more hainous and grievous sin than that which is committed against a Law which is not so given and redounds more to the dishonour of the Law-giver The Apostle by that which he saith here proves that which he said immediately before to wit that the Law worketh wrath For if where the Law is there are transgressions and there be no such sins as transgressions where the Law is not it is evident that the Law is the occasion thereof though not by its own fault yet by the fault of the man to whom it is given And therefore the Law worketh wrath in that it doth not only multiply sins occasionally but elevate those sins to an higher nature and makes them Transgressions as I shewed before Ver 16. Therefore it is of Faith Therefore the promise of Justification which God made to Abraham and to his children is of faith that is is to be attained by faith There is no way of obtaining justification which is the promise which God made to Abraham and to his children but either by the Law or by faith Being therefore that the Apostle hath proved that it cannot be obtained by the Law he may well conclude that it is to be obtained by Faith which is that which he sayes when he sayes Therefore it is of Faith That it might be by grace If it had been by the Law it would not have been of Grace but of debt ver 4. To the end the promise might be sure i. e. To the end that the promise of justification which God made to Abraham and to his children or his seed might be sure Sure The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm He sayes that the Promise which he speaks off may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sure or firm in the regard of the condition required to the obtaining of it for the condition of it being of Faith is such as may be performed and so the promise obtained and sure whereas if it had been of the Law it would not have been so He opposeth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure or firm promise to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the promise made of none effect verse 14. though not in words yet in sence To all the Seed By Seed he meaneth not the bodily seed or the children born of Abrahams body as he did ver 13. But he meaneth the spiritual seed or spiritual children of Abraham that is all such as believe the word of God as Abraham did and imitate his faith I say he means all such whether they be Jews or Gentiles under the Law or without the Law Not to that only which is of the Law i e. Not to that only which are the children of the Law that is which are under the Law or to which the Law is given By this he means the Jews Note that this Phrase which is of the Law is the same for substance with that which we read ver 14. But yet there is this difference that there is meant by such as are of the Law such as being under the Law sought for justification by the Law Here are meant such as though they were under the Law yet sought not for justification by the Law but by Faith in Christ But to that also which is of the faith of Abraham i. e. But to that also which only believeth as Abraham did Supple though they are not of or under the Law or though they never had the Law given them as the Jews had By these he means the Gentiles Who is the Father of us all Who is the Father of us all which believe whether we be of the Law or not of the Law that is whether we be Jews or Gentiles He speaks not of Abraham neither doth he call him the Father of us all in the like sence here as he did ver 1. For there he spoke of him in the vulgar manner as he was the Father of all the Jews according to the flesh and called him the Father of all the Jews whether they did believe or no. Here he speaks of him as he was a Father in a Mysticall sence That is as he was the spiritual father of all which believed whether they were Jews or Gentiles under the Law or without the Law V. 17. As it is written To wit Gen. 17.5 I have made thee a Father of many Nations i. e. I will surely make thee a Father of many Nations A Praeterpersect tense is put here for a Future to shew the certainty of the Event of that of which he speaks of Those words as they lie in Genesis carry a double sence with them to wit a Literal or Historical sence and a Mystical or
which is the wages of sin and which never falls upon any one but for sin reigned over all men from the days of Adam to the days of Moses though they had not sinned as Adam had who transgressed against a law which God gave him to keep with his own mouth which Adam was a Figure of Christ who indeed was then to come but is since come among us And therefore was he a Figure of Christ because as Christ derived something to his children so did Adam before Christ came derive something to his But yet if we come to particulars that which Christ derived to his children was Grace and the free gift of God But that which Adam derived to his was Original sin which I call here the Offence 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 15. But yet not as the offence which Adam derived to his Children so also is the free gift which Christ derived to his for equality but this much exceeds that For if by the offence which was caused by one to wit Adam and by him derived to his Children many to wit so many as are born of him are either already dead or shall surely die In a much higher degree and more plentiful though contrary manner hath the grace of God that is the gift of grace which is by one man Jesus Christ abounded unto many even to so many as are born of Christ that they might live 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. Not I say as was the offence or sin which was by one to wit Adam So is the gift which is by one to wit Christ Jesus For the Judgement of God passed upon the Children of Adam to their condemnation by reason of that one sin or offence which Adam derived to them But the free gift or pardon which is derived by Christ to his Children is the remission or pardon not of that one only offence but of many other offences to their justification 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ 17. Again if by that one sin or offence death reigned by reason of one man to wit Adam who was the cause of that sin or offence and who derived it to his Children over all the Children of Adam After a far more bountiful and glorious manner shall life reign by one to wit Jesus Christ over all the Children of Christ who receive by him abundance of grace and of the gift of righteousness by the remission and pardon of their many sins and offences 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life 18. Therefore that I may resume and perfect what I began to say but left unperfect verse 12. As by reason of that original sin or offence which was caused by one and by that one to wit Adam derived to all his Children judgement came upon all men which were born of Adam whereby they were condemned to death Even so by reason of that righteousness or justification which was purchased by one even Jesus Christ and by that one derived to all his Children the pardon or remission of sins which was a free gift from God came upon all men which are born of Jesus Christ so that they are thereby justified and translated from death to life 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. I said by reason of the offence which was caused by one to wit Adam and I said by reason of the righteousness or justification which was purchased by one to wit Jesus Christ For as by the disobedience of one man that one man Adam who disobeyed God by eating of the Tree concerning which God had said Thou shalt not eat thereof many yea so many as were born of Adam were made sinners through the offence which was caused by him So by the obedience of one even Jesus Christ who obeyed God unto death even the death of the Cross shall many yea as many as are born of him be justified from their sins through the righteousness which was purchased by him 20 Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 20. Moreover least any one should say that though sin was in the world untill the Law yet surely when the Law was once entred sin was taken away let me tell you that the Law was so far from taking away sin that sin did abound by the entring in of the Law But yet to our comfort when sin abounded the Grace and Mercy of God through Christ did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. 21. So that as sin hath reigned unto death by Adam even so the grace and favor of God hath reigned through justification and remission of sins unto Eternal life by Jesus Christ our Lord. CHAP. V. Vers 1. Therefore being justified by faith we have peace with The Apostle having shewed in the foregoing part of this Epistle that we are justified not by the works of the Law but by faith cometh here to shew the fruit and excellent effects which follow or come by that Justification Being justified c. Concerning the signification of this word See Chapter 6. ver 7. We have peace with God That is God is at peace with us so that though we have sinned yet God will nor pour out his wrath upon us for our sins as he will upon other sinners because we are justified by Faith These words are not so to be understood as though the meaning thereof were that we were peaceably affected towards God But so as that God is peaceably affected towards us And the word Peace here is opposed to Wrath to wit the Wrath of God of which he speaks ver 9. And not God but we are the Object of this Peace or they to whom this peace is shewed and God is as the Subject so when we say we have favour with God God is the Subject we the Object to whom this favour is shewed Through our Lord Jesus Christ i. e. Through the merits and mediation of our Lord Jesus Christ Jesus Christ is called here our Lord because he bought us with a Price 1 Cor. 6.20 2 Pet. 2.1 which Price was his own blood with which price he redeemed us out of the bondage
the justice of God for the sins of a sinner by his death must needs be himself of infinite worth and his death of infinite value and so must needs be God And being God he need not to die twice or thrice that by one death he may justifie a sinner by another death save him from wrath to come by another death bring him to everlasting Glory But One death is sufficient for All. Therefore he which is justified by the death of such a one and Christ is such a one may be saved by his life that is may be saved by him though he dies not a second time From the sixth verse hitherto inclusive the Apostle hath proved that which he asserted ver 1. viz. That being justified by faith we have peace with God through our Lord Jesus Christ Now in the next verse following he will prove that which he asserted ver 2. to wit That we may rejoyce in the hope of the glory of God Ver. 11. And not only so but we also joy in God through our Lord Jesus Christ q d. And we shall not only be saved from wrath through his life but we shall also be made partakers of eternal Glory by reason of which we do even now joy in God the giver thereof through Jesus Christ Though it be a great mercy and blessing of God that he delivereth the ungodly from wrath yet doth not his mercy and blessing stay there but it brings him to everlasting glory And not only so i. e. And we shall not only be saved from wrath to come by his life But we also joy i. e. But we do also even now rejoyce In God That is in hope of the glory of God as it is expressed ver 2. Or in God as the giver of Glory in that we are assured he will bring us to Glory By whom we have now received the Atonement i. e. By whom we have already reconciliation with God And precious fruits also of that Reconciliation which are to us as pledges of everlasting glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc now is put here for jam nunc i. e even now already The Atonement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reconciliation or Reconciliation to wit with God and pretious fruits or effects thereof Take the Atonement or Reconciliation here not barely for the Atonement or Reconciliation it self but for the effects thereof also by a Metonymical Syllepsis that is for the holy Ghost that is for the gifts of the holy Ghost which God giveth to those to whom he is reconciled which gifts are the effects of our Atonement and Reconciliation with God for those to whom God is reconciled He sanctifieth also For our Reconciliation and Justification are never without Sanctification And yet the gifts of the holy Ghost which are given to those which are reconciled to God or to whom God is reconciled are not only effects or signs of the Atonement or Reconciliation but they are also as an Earnest of the glory of God as we are taught 2 Cor. 1.22 2 Cor. 5.5 Ephes 1.14 And as we said before And so they confirm our hope of the glory of God from whence springs the Joy and Rejoycing here spoken of Ver. 12. Wherefore as by one man c. q. d. Wherefore being that we are justified by faith and reconciled to God through our Lord Jesus Christ and have peace with God through him and have hope of the glory of God having even now already received the atonement though we have lost much by Adam we have gained asmuch yea far more by Christ than we lost by him For as by one man to wit by Adam sin entred into the world and death by sin and so death passed upon all men for that all have sinned c. The Apostle takes an occasion here to shew the misery which befell us by Adams sin that so he might take occasion again from thence to illustrate and magnifie the love and benefit of Christ to us By one man By this one man is meant Adam Sin entred into the world i. e. Sin entred into all mankind The world is taken here for all mankind by a Synechdoche otherwise sin entred before this into the world when the Angels first sinned He speaks of sin as of a person when he saith sin entred This sin entred by Adam who was then the head of all mankind Entred into the world By the world is meant all Mankinde that is all men which are carnally and by the common law of generation descended from Adam for so the Apostle expounds himself when he saith And death passed upon all men He speaks of sin as of a person when he saith sin entred To the Traduction of this which is commonly called Original sin nothing is required but that a man be descended from Adam by true natural generation as being in his loins when he sinned And therefore is Original sin derived from Adam by naturall propagation to all which were in his loins when he sinned because that at the time in which he sinned he was the head of all Mankind so that if he had kept the commandment which God gave him of not eating of the tree of knowledge of good and evil they had been pure and clean of this Original sin and free from the subsequent miseries thereof But being that he broke it they were corrupted by it through want of those gifts and graces which were given him for them aswell as for himself and so do partake of his miseries as of the punishment thereof And death by sin i. e. And death by reason of sin By death understand by a Syllepsis not only death but all miseries and diseases which bring to death And so death passed upon all men i. e. And so all men died For that all have sinned i. e. For that all men have been made sinners by that one man as our Apostle speaks vers 19. This sin by which all men are made sinners formally and from whence they are so called is not any actuall sin but that which is commonly caled Original sin which is an effect of that actual disobedience of Adam by which he transgressed in eating the forbidden fruit Note that the Apostle leaveth this speech here imperfect and abrupt and without the sentence which should answer it by reason of other matter intervening untill the eighteenth verse where he taks up his speech again though in other words and makes it perfect and compleat That this supplement to wit by that one Man must be made up here See the eighteenth and nineteenth verses of this Chapter The Greek word which is here rendred have sinned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a missing or erâ—ing from a mark which should have been hit And not onely the Archer but the Arrow which missed of the mark by the unskilfulness of the Archer may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So a Limner which misseth and erreth of
children in its kind The Apostle sheweth here that Christ in his kind as he was a Saviour to his branches or to his children did far exceed Adam in his kind as he was a destroyer to his branches or to his children And that he did confer more good to them which were his branches or his children than Adam did evil to those which were his so that though Adam may be said to be a type of Christ by a contrary comparison yet in that comparison there is an excess of contrariety on Christs part Not as the offence He speaks of that sin and means that here even Original sin which Adam transmitted or derived to all mankind and which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. He means not that sin of actual disobedience whereby Adam disobeyed God in eating the forbidden fruit Gen. 3 6. Though that actuall disobedience of his was that which brought this Original sin upon his posterity to wit such as were born of him by natural generation For note that that Actual disobedience of Adam is opposed to the actual obedience of Christ as plainly appeareth ver 19. But the offence here is opposed to the free gift which came upon the Children or branches of Christ through his obedience Wherefore as the free gift signifieth something here which came upon the children or branches of Christ by reason of Christs obedience so doth the offence which is opposed to the free gift signifie something here which came upon the children or branches of Adam through his disobedience The free gift The free gift here spoken of is that gift which God doth freely bestow upon those which are ingrafted into Christ by faith and which he cals the gift by grace in this very verse If through the offence of one i. e. If by sin which was caused by one man to wit Adam and by him brought upon or derived to his children or his branches This Genitive case of one is Genitivus Efficientis Note that this particle If doth not here intimate any uncertainty of the thing with which it is joyned But as often elsewhere so here it sheweth the certainty of it rather and signifieth as much as though And note that the Subject of the offence here spoken of is not Adam or Adam alone but Adams children also though the efficient or deficient cause thereof was Adam Many be dead This is that which he said ver 12. to wit Death passed upon all men that is Death hath or shall pass upon all men But how doth he say only Many be dead here when he saith Death passed upon all men ver 12. We may answer with Saint Augustine that it may so fall out sometimes as that by all a very few may be be understood as when few are all To shew therefore that the All here are very many He saith Many be dead yet excluding none of all the Sons or Daughters of Adam born of him by natural generation Again because he was to say in this verse that the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many which he will say because it aboundeth not absolutely to all men he might use the word many here in the sence aforesaid that there might be conformity between the former and latter member of his speech in matter of words Much more the grace of God and the gifts by grace which is by one Man Jesus Christ hath abounded unto many i. e. In a much higher degree and more plentiful though contrary manner hath the grace that is the gift of grace which is by one man Jesus Christ abounded unto many Supple that they may live Note that the words much more seem to import an Argumentation à minori as Logicians speak that is from that which is less credible to that which is more credible as it is ver 9. But though they may seem so to do yet they do not indeed For he that will be attentive here to what the Apostle writes he shall find that the Apostles words import not any such thing but do onely shew the dissimilitude which is between Adam and Christ by comparing some particulars in which they disagree and how much Christ in his kind excells Adam in his The reason why Christ in his kind excells Adam in his and why Christ derives greater gifts in his kind to his branches or his children than Adam did in his kind to his branches or his children is because the merits of Christ are greater than were the demerits of Adam The grace of God By the Grace of God is meant the favour of God But the grace or favour of God is to be taken here by a Metonymy for the gift proceeding from Gods favour as the Apostle expounds himself in the next words And the gift by Grace q. d. That is to say the gift which is by grace or by the favour of God or that which God out of his grace and favour bestoweth c. The Conjunction And is a Note of declaration here The gift by Grace doth include and comprehend here both the free and gracious pardon of our sins or the gracious sentence of Absolution by which we are absolved from our sins which the Apostle speaks of ver 16. And also the gift of a life of Glory which we shall enjoy in heaven or the reign in that life of which he speaks verse 17. For what he speaks of in gross here he divides and speaks of in particular or in parts in those two verses Which is by one man Jesus Christ i. e. Which grace is shewed for one mans sake to wit Jesus Christ and purchased by him Hath abounded Supple above what the offence and death did abound to those which were the branches or Children of Adam by natural propagation Vnto many Supple Even those many which are the Branches or Children of Christ by faith Through Adams eating the forbidden fruit did the offence that is sin enter upon many yea so many as were born of Adam the Consequent of which offence or sin as the penalty thereof was death But through the obedience of Christ there came by the favour and grace of God pardon of all sins not Original only but Actual also whereby as many as believed were justified the Consequent of which is through the gift of God Eternal life Here is therefore an opposition of pardon of sins by which we are justified to the offence or sin by which we are condemned And of eternal life to death which being weighed one against the other the pardon of Sins by which we are justified against the offence and Sin by which we are condemned and life eternal against death the pardon of Sins by which we are justified will out weigh the offence by which we are condemned and Life eternal will outweigh death For the offence or Sin is but One but the Sins which are pardoned are many And eternal life is accompanied with an unspeakable
weight of glory far surpassing death and the miseries of death which followed upon Adams sin and the Sins which we our selves have of our selves committed This is that which the Apostle speaks in gross in this verse and now goeth about to divide and lay out in particulars in the two following verses Ver. 16. And not as it was by one that Sinned so was the gift The Conjunction And is a note of Resumption ot repetition here and the sâ—nce of the words which are Ellipticall is this q. d. And not I say as is the offence which was by one that sinned to wit Adam so is the gift Supple which is by one Jesus Christ but this much exceeds that Note that whereas it is here read By one that sinned and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood in the Greek from the former verses and so must the word offence in the English So that the words in the Greek which are Ellipticall must be made up thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the English thus And not as the offence which was by one that sinned This is a Repetition of that which the Apostle said v. 15. to wit of that Not as the offence so is also the free gift which the Apostle here resumes or repeats that he may explain or lay out by particulars or parts that which he said there in general and in gross to wit that If through the offence of one many be dead much more the Grace of God and the gift of Grace which is by one man Jesus Christ hath abounded unto many The judgment was by one to condemnation i. e. The Judgment or Sentence of God passed upon all men to their condemnation by reason of one sin or one offence That is God by his just Judgment or Sentence which he passed upon all men which were born of Adam did condemn them all to death by reason of that one only sin which they drew from him By one i. e. By one offence or by reason of one only offence That by one he meaneth here not one Person but one Offence is plain because he opposeth it to many offences This offence is that which is commonly called Original sin as I said before and it is said to be one because though it be in every particular man yet it is but one sin in every one and of one nature in all To condemnation He speaks here of that general condemnation which passed upon all mankind by reason of that one Original sin which they drew from Adam not of the particular condemnation of particular Persons for their Actuall sins But the free gift is of many offences to justification But the free gift Supple by which we are absolved from our sins or have them pardoned is not only of that one sin or offence but of many offences yea so many as they which believe are or were guilty of that they may thereby be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The free gift is put here by a Metaphorical Synechdoche to signifie the free and gracious pardon of sins or the gracious sentence of Absolution pronounced as it were in open Court by which we are out of meer Grace absolved from sins For the Apostle speaks here in allusion to a Court of Justice where the Judgment or Sentence passeth upon some offenders according to their demerits And a pardon of grace or a gracious sentence of absolution from the offences with which they were charged upon others above their deserts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth in this verse signifieth a Judgment or Sentence given upon men accused according to their true desert and the merit of their cause but because the Sentence which passed upon those which are inserted into Christ by faith is not such a Sentence but a Sentence in respect of them of grace and of the favour of God through Christ the Apostle when he speaks of the Sentence which shall or doth pass upon them calls it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word sounds grace and favour Of many c. This Particle Of is a Preposition for the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we may render De which signifies the matter of this gift or pardon or absolution Vnto Justification i. e. That as many as God bestowed this free gift upon may be justified The word justification is to be taken here in a passive sence Ver. 17. For if by one mans offence death reigned This is to be referred to those words of the sixteenth verse Not as it was by one that sinned so is the gift As a second Reason to shew the truth of that proposition or assertion But though there be a second Reason to prove that proposition or assertion yet may this Particle For be taken here for Moreover as it seemeth sometimes to be taken and so the current of the Text may be the smoother If by one mans offence i. e. If by the offence caused by that one man Adam and which came by him upon all his Children Whereas it is read vulgarly in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which is rendred here If by one mans offence death reigned c Some Greek Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred as it is in the Margin of our Bibles If by one offence death reigned which I conceive by the scope of the place and by looking upon the latter part of this verse to be the best reading Death reigned i. e. Death shewed her power upon all which were condemned to die by reason of the offence of that one man by slaying them By one i. e. By one man to wit Adam It was Adam's eating the forbidden Fruit which brought that which is here called the offence upon himself and by Propagation from him upon his Children too For by the offence is here meant that which he calleth sin ver 12. that is Original sin which is in every natural Child of Adam and which is the cause of death in all the Chilern of Adam Much more they which receive abundance of Grace and of the gift of Righteousness shall reign in life by one Jesus Christ i. e. After a far more bountiful and glorious manner shall they which are delivered and justified from the many sins of which they are guilty reign like Kings in a life of glory by one Jesus Christ Much more These words shew that the life which they that are justified by grace from their many sins which are pardoned to them through Christ do receive doth far exceed in its kind that death which came upon the Children of Adam by his sin in its kind Abundance of Grace and of the gift of Righteousness q. d. Abundance of Grace that is of the gift of Righteousness What he meaneth by Grace he explains by those words The gift of Righteousness wherefore And is to be taken
here as a Note of Declaration Of Righteousness Of Justification or Remission of sins See Chap. 1. verse 17. They which receive abundance of Grace and of the gift of Righteousness This grace that is to say this gift of Righteousness is said to be abundant in regard of the many sins which are thereby remitted or from which they which believe are justified And they are said to receive abundance of Grace that is of the gift of Righteousness which are delivered or justified from abundance of sins or offences or who have abundance of sins pardoned For the Apostle relates or alludes here to what he said ver 16. Viz. The free gift is of many offences Shall reign in life i. e. Shall reign in Life everlasting in the Kingdome of Heaven Whomsoever God justifies if he retains his state he glorifieth for he doth not only deliver him from punishment due to his sins But sets a Crown of Life upon his head He opposeth the life here to the death which he speaks of a little before By one Jesus Christ Jesus Christ hath merited for us not only remission of sins or pardon thereof but also glory and life everlasting which although it be merit in regard of him yet in regard of us it is meer grace and favour Note here that whereas the Apostle said If by one mans offence death reigned by one he should have said in congruence of speech Much more shall life reign by Righteousness by one Jesus Christ but he said not so but saith Much more they which receive abundance of grace and of the gift of Righteousness shall reign in Life by one Jesus Christ And this he doth because it sounds more pleasantly to say That men themselves shall reign in life than that life shall reign in men the Scriptures also having promised them a knigdome Matth. 25.34 And because he would by so speaking intimate a certain dissimilitude or unlikeness which is between Death and Life for death so reigns over men as that it destroyeth those over whom it reigneth But life doth so reign in us as that it makes us Kings that is partakers of the heavenly Kingdom by Christ V. 18. Therefore as by the offence of one judgement came upon all men to condemnation even so c. The Apostle resumes here though in other words that which he left unperfect ver 12. viz. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned And this he doth that he may compleat and perfect that here which he left imperfect there Yet such is his Artifice as that this may seem a Corollary or Conclusion drawn out of that which he said immediately before in the former verses By the offence of one c. i. e. By the offence which was caused by one This is that which he said ver 12. As by one man sin entred into the world The offence By the offence is here meant that which is commonly called Orignal sin See ver 15. This offence therefore is not that Actual disobedience of Adam whereby he did eat of the forbidden fruit but an effect of that disobedience and that by which we are made formally sinners And by reason of which we are called Sinners Of one This one is Adam Note that this Genitive is Genitivus causae efficientis Judgement came upon all men to condemnation i e. q. d. Gods judgement or sentence passed upon all which were born of Adam by natural Generation whereby they were condemned Supple to death which was to follow upon their condemnation To condemnation To wit of death By the righteousness of one i. e. By the righteousness of one or by reason of that righteousness which proceeds from one or which is purchased by one to be conferred by him upon his children which are the faithful This one is Christ Jesus and the righteousness here spoken of is that which he spoke of ver 17. to wit Remission of sins or Absolution from all offences which remission of sins or absolution was purchased by Christ Jesus with his blood And it is here opposed to the offence of one as that which blots out or takes away the guilt of that offence yea and of all other offences too is opposed to the offence or blot it self Of one This one is Christ Jesus and note that this Genitive is Genitivus Efficientis The free gift came upon all men to justification of life i. e. The free gift came upon all men that they might be justified and that with such a justification as is followed or attended with life everlasting The free gift The free gift is to be taken here in the very same sence as it is ver 16. That is for the free pardon or absolution by which we are pardoned or absolved from our sins by Christ Vpon all men Supple that are born of Christ and so are his children or which are ingraffâ—d into Christ by faith and so are his branches Note here that the abundance of the grace and gifts of Christ consists not in this that all they which died in Adam whatsoever they were shall be saved by Chriâ—t for then there would be but an equality by that not an abundance in the benefits and graces which are by Christ But it consists in that that Christ is the Authour of far greater good to his chidren and branches than Adam of evil to his Vnto justification of life i. e. So that they are justified thereby which justification through the grace and favour of God produceth or bringeth after it life everlasting Life is put here by a Synechdoche for life everlasting And this Genitive case is Genitivus Effecti V. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous He gives a reason here why he said in the former verse By the offence of one and why he said there By the righteousness of one He said by the offence of one that is by the sin which was derived by one because by one mans to wit Adams disobedience many were made sinners And he said by the righteousness of one because by the obedience of one many shall be made righteous Note here that whereas the Apostle said All and All ver 18. and saith Many and Many here ver 19. he meaneth in both places one and the same men and number of men But why he saith Many here and not All as he did ver 18. you may find a reason given ver 15. By one mans disobedience i. e. By the disobedience of one man to wit Adam who disobeyed God and did eat of the Tree of Knowledge of good and evil concerning which God said Thou shall not eat thereof Gen. 2.17 Many were made sinners That is so many as were born of Adam by natural generation were made Sinners Supple by the offence or sin viz. Original Sin which that his disobedience caused
That they cannot please God for that vâ—z That they walk after the Flesh or that viz. That they cannot but walk after the Flesh by putting the Consequent for the Antecedent This phrase therefore viz. They cannot please God is the same for sence with that viz. Who walk after the Flesh And it is occasioned from a tacite objection arising from the first verse though the Corollary or Conclusion which the Apostle draws here is drawn from that which went immediately before Ver. 9 But ye are not in the Flesh i. e. But ye which are in Christ Jesus ye I say are not carnall that ye should say yea but we cannot but walk after the Flesh But in the Spirit i. e. But ye are spiritual so that ye may renounce the Flesh and walk after the Spirit If so be that the Spirit of God dwelleth in you i. e. Being that the Spirit of God dwelleth in you to wit by those gifts and graces which he hath given you The conjunction If is not dubitantis but affirmantis not a note of doubting but of affirming and for this reason doth he affirm without doubting that the Spirit of God dwelleth in them because he takes them to be such as were truly in Christ Jesus ver 1. Now if any man have not the Spirit of Christ he is none of his This seemeth to to be an Argument to proue that these Romans had the Spirit of Christ in them upon this supposition that they were in Christ Jesus for saith he If any one hath not the Spirit of Christ he is none of his but if he be his that is if he be Christs as ye are he hath the spirit of Christ in him He that hath not the Spirit of Christ is not Christs that is is not in Christ as a living member in the body or as a fruitfull or living branch in the vine and therefore shall be cast out or cut off at length The Spirit of Christ That which he called The Spirit of God immediately before he calleth the Spirit of Christ here because it is given and conferred of God through the merits of Christ who also himself is true God He is none of his i. e. None of his true and living members Or true and living branches Ver. 10. And if Christ be in you the body is dead because of sin but the spirit is life because of Righteousness i. e. And if the Spirit of Christ be in you your body indeed is mortall and shall die by reason of the sin of Adam But your soul shall live and never see death because of the Spirit of God and of Christ that is because of the Spirit of Righteousness which dwelleth in it The Apostle doth here shew the blessed fruit which they shall enjoy which have the Spirit of God and of Christ viz. That they shall not come into condemnation as he is said ver 1. And he doth withall answer an Objection which might arise from those words ver 6. To be spiritually minded is life For being that the Apostle said there That to be spiritually minded is life a man might object and say but how is it life to be spiritually minded when as they that have the Spirit of God and of Christ and so are spiritually minded die as well as they which are in the Flesh and so are carnally minded To this the Apostle answereth here that they that have the Spirit of God and of Christ and so are spiritually minded die indeed the death of the body as they do which cre carnally minded and that because of Original sin or the sin of Adam but they do not die the death of the soul as the carnal minded men do because of that Spirit of God and of Christ which dwelleth in them If Christ be in you c. By Christ is here to be understood the Spirit of Christ as he called it ver 10. and that per Metonymiam efficientis And the Apostle would rather say Christ here than the Spirit of Christ to avoid confusion of termes for soon after by the Spirit he means the Soul of man The body is dead That is the Body indeed is subject to death and shall one day die He saith the body is dead because it is not only such as may die but such as tendeth continually to death and shall at length certainly die Because of sin By sin here understand the sin of Adam or Original sin for death entred into the world by Adam 's sin and so death passed upon all men for that all have sinned through him Chap. 5.12 And in Adam all die saith the Apostle again 1 Cor. 15.22 But the Spirit is life i. e. But the Soul shall live and never see death The Spirit By the Spirit understand here the Soul that better part of man which is a Spirit Is life That is liveth and shall live for ever The Apostle when he saith Is life for liveth useth a Metonymie of the Adjunct Because of righteousness i e. Because of the Spirit of God and of Christ which is in it By Righteousness is here to be understood The Spirit of life as he called it ver 2. and which he called the Spirit of God and the Spirit of Christ ver 9. And which he called Christ in a few words before and this Spirit he calleth Righteousness Per Metonymiam Effecti because it inclines to Righteousness and worketh Righteousness in us That Soul which is endued with the Spirit of God or with the Spirit of Righteousness call it which you please while it is in this life so soon as it is parted from the body is carried into the presence of Christ there to enjoy him who is life and to live after its manner Ver. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you i. e. But yet if the Spirit of God dwelleth in you q. d. But though the bâ—dy is dead because of sin yet if the Spirit of God dwelleth in you c. He meaneth by this spirit that which he called righteousness ver 10. and the Spirit of Christ vers 9. and the Spirit of life ver 2. By him which raised up Jesus from the dead he meaneth God whom he describes by this Act because he is to say That he will quicken your mortal bodies Of which that That God raised up Jesus from the dead was a pattern and a pledge and shewed that God was able yea and willing to do it He that raised up Christ from the dead That is God Shall also quicken your mortal bodies That is Shall also raise up your mortal bodies after death at the last Day as he raised up Christ from death when he had been dead By his spirit that dwelleth in you That is because of his spirit or by reason of his spirit which dwelleth in you By reason of his spirit are our bodies become Temples of the Holy Ghost 1 Cor. chap 6.19 And therefore our bodies shall be
〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the foregoing verse we may therefore understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence i e. Of the glory q d. for the earnest expectation of the Creature waiteth for the revelation or manifestation of the glory of the sons of God Ver. 20. For the Creature was made subject to vanity The Apostle giveth a reason in these and the words following why the earnest expectation of the Creature waiteth for the manifestation of the Sons of God The creature was made subject to vanity Man by his fall became a vain thing yea as vanity it self Hence the Psalmist saith of man That man in his best estate is altogether vanity Psal 39.5 By vanity therefore we may understand Man since his fall and especially wicked men which are most vain of all being vain as in other things so in their Imaginations and conversation And the Apostle may use this word vanity in the abstract as he doth the word Corruption ver 21 of man that he might the more abase man to whom the Creature is in subjection and thereby make the subjection of the creature more grievous and the Creature more desirous to be freed of this subjection The Creature was made subject to vanity that is to man yea to sinful and wicked men in that God gave men though they were wicked the use of all his irrational creatures for God maketh his sun to arise as well on the evill as the good and sendeth rain as well on the unjust as on the just Matth. 5.45 So that the very coelestiall bodies are by their influences subject to men in some sort Not willingly He speaks here of the irrationall Creatures as of a Person or reasonble Creature by a Prosopopoeia And he saith that the irrationall Creature was made subject to vanity that is to Man after his fall yea even to wicked men not willingly because if these irrational Creatures had reason and understanding and liberty of will they would not if they could choose be subject to such men But why would they not be subject to such men Answ Because they abuse them for they abuse the light of the sun and of the moon to their wicked doings which they act by those lights they abuse the fruits of the earth to gluttony and drunkenness yea they abuse all the Creatures to some vice or other by which means the Creatures are made Instruments of Gods dishonour who would if they might choose be Instruments only of his praises And by which the Creatures for a great part are corrupted being spent and perishing in the use of them more than otherwise they would be whereas naturally they love their own Being and preservation But by reason of him who hath subjected the same in hope i. e. But only because God would have them to be subject to Man and used by him after his fall yea even by wicked men and they were willing to obey God therein and be subject to men yea wicked men because God would have it so Who nevertheless did subject them to men yea wicked men with a promise that he would one day deliver them from that subjection by reason of which promise they are in hope one day to be delivered which shall be at the last Day when God shall glorify his children and put them unto such a condition as that they shall have no more need of corruptible things for whose sake the use of corruptible things are granted also even to the wicked By the Promise which I speak of understand only the Decree and determination of God to free the Creature And therefore take it not for a promise properly taken but Metaphorically In hope i. e. q. d. Who yet subjected the same in hope Viz in hope that they should be one day delivered from this miserable bondage of wicked men He useth a Prosopopoeia still Ver. 21. Because the Creature it self q. d. I say in hope because the creature it self shall be delivered from the bondage of Corruption Or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendered because may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or specifically to signifie or point at the object of the said hope spoken of ver 20. q. d. For the Creature wis made subject to vanity not willingly but by reason of him who subjected the same in hope that the Creature it self also shall be delivered from the bondage of corruption c. The Creature it self i. e. The irrational Creature it self c. For what is meant by the Creature See ver 19. Also That is as well as the Sons of God Shall be delivered from the bondage of Corruption i e. Shall be freed and delivered from the bondage of men wicked men under which they groan Of Corruption All men by Adams fall were made subject to death and so mortal and so corruptible But by corruption may be meant also such as had by sin corrupted their ways By corruption therefore he may mean here corruptible yea and wicked men and put an abstract for a concrete the more to set out the baseness of man as I said ver 20. The vanity spoken of ver 20. And the corruption spoken of here are both spoken of one and the same thing to wit of Man wickedman as I have hitherto interpreted them God will deliver the Creature from the bondage of corruption at the last day either by utterly annihilating it or by putting it into a glorious and incorruptible state or condition But if God will deliver the Creature or any of the creatures from the bondage of corruption by annihilating it why should the Creature so much desire this or that day in which this shall be done Answ Because if the Creature had reason and liberty of will and might have its own choise it would choose rather not to be at all than to be subject to such base and unworthy usage as this is with which wicked men abuse it For this is a miserable condition for the Creature and it is better not to be than to be always miserable For they that are in misery long for death they dig for it more than for hid treasures they rejoyce exceedingly and are glad when they find the Grave Job 3. ver 20 21 22 And because of the miseries of this world The Preacher praiseth the dead which are already dead more than the living which are yet alive yea better is he saâ—th he than both they which hath not yet been who hath not seen the evill work that is done under the Sun Ecclesiast 4. ver 2 3. Into the glorious liberty of the children of God i. e. Then when the children of God shall be freed from the misery and baseness which they lie under by reason of their bodies This he calls a glorious freedom or liberty because the children of God shall not only be freed from the misery baseness under which they lie or to which they are subject but be endowed with an exceeding