Romans 5

Romans 5:1

THerefore being] Another argument taken from the effect. We are justified bythat which truely appeaseth our conscience before God, but saith in Christ doth appease our conscience and not the Law, as was before proved, therefore by faith we are justified and not by the law.

peace with God] That is, reconciliation to him, whereby our consciences are quieted, out of a true sense and apprehension of his favour.

Romans 5:2

By whom also we have accesse] See Ephesians 2:18.

by faith] Gr. Tec. in faith. Whereas quietnesse of conscience is attributed to faith, it is to be referred to Christ originally, who is the giver of faith it self, and in whom faith it self is effectuall, grounding it self upon him.

grace] Gr. Tec. this joy.

wherein we stand] By which grace, that is, by which gracious love and good will: or that state whereunto we are graciously taken.

rejoyce] Gr. glory.

hope of the glory] Here he preventeth an objection which might be made against him, by those who beholding the daily miseries and calamities of the Church, might thinke that the Christians dreame when they glory of their felicitie: to whom the Apostle answereth, that their felicitie is laid up under hope in another place, which hope is so certaine and sure, that they do no lesse rejoyce for that happinesse, then if they did presently enjoy it.

Romans 5:3

tribulations] Or, afflictions.

knowing] See James 1:3.

tribulation] Or, affliction.

worketh patience] Gr. worketh out. Tribulation accustometh us to patience, & patience assureth us by experience of the goodnes of God, and this experience confirmeth and fasteneth our hope which never deceiveth us. When the Apostle saith, tribulation worketh patience, we are not so to understand him, that of it self and its own nature it doth so, for it produceth a contrary effect in the wicked, but it doth so as it is sanctified to us by the Spirit, out of the consideration of Gods will, and our conformitie thereby to Christ, Romans 8:29.

Romans 5:4

experience] Gr. proofe or triall. In Greek 〈 in non-Latin alphabet 〉 proofe or triall, either of Gods favour to us, and the comforts of his spirit, or of our faith, which being much more precious then gold tha tis tried by the fire, is thereby found unto praise and honour, 1 Pet. 1. 7.

experience] Gr. proofe or triall.

Romans 5:5

The love of God] Not whereby we love him, but wherewith he loveth us. And this affords great comfort in adversitie, that out peace and quietnesse of conscience be not troubled; for he that so loved them that were of no worth, and while they were yet in their sinnes, that he died for them, how can he neglect them being now sanctified and living in him?

shed abroad] Or, hath been shed. The sense and feeling thereof is shed abroad in our hearts, for we have a sensible feeling that we are beloved of God, and we taste and see how good and gracious the Lord is, Psalms 34:8.

Romans 5:6

in due time] Or, according to the time, or season. To wit, when the fulnesse of time came, Galatians 4:4. which was the fittest and most convenient time, and therefore is tearmed here 〈 in non-Latin alphabet 〉, and 2 Corinthians 6:2. the accepted time.

Romans 5:7

yet peradventure for a good man] Some will have these words to be read with an interrogative point, and render them thus, Scarce will one die for a righteous man, for even for a good man will any man easily undertake to die? but if the words be to be read without an interrogative point, then the Apostles meaning is, that though it may be some may be found so couragious and kinde as to undertake such a taske, as to die for another, be he never so good a man, yet it is a thing very rare and that seldome happeneth.

Romans 5:8

yet sinners] In the state of sinne, or, while sinne reigned in us, and we were wholly under the power of sinne. For otherwayes we are still sinners. For if we say, that we have no sinne, we deceive our selves, and there is no truth in us, 1 John 1:8. Yet we are not in the Apostles sense in this place sinners, or so reputed, because our sinnes are forgiven us, and sinne hath not now dominion over us; because we are not under the law, but under grace, Romans 6:14. 1 Joh 3. 8. 9.

Romans 5:9

from wrath through him] Some translate the words, from that wrath; and the originall will beare it, for it is, 〈 in non-Latin alphabet 〉, If we like of that translation, the meaning is, a futura ira, from wrath to come, Matthew 3:7. But if there be not an emphasis in the article 〈 in non-Latin alphabet 〉, then wrath is to be taken more generally; for the punishments of sinne as well in this life, as in the life to come; which are the effects of Gods wrath.

Romans 5:11

joy in God] Gr. glorying in God.

through] Or, by.

Romans 5:12

Wherefore, as] Here is the generall conclusion of the precedent discourse, concerning justification by faith; wherein the Apostle, briefly resuming what he had said, doth withall lay down the ground of it: which is, that God of his good pleasure hath appointed Christ to be the head of grace, and the fountain of justice and life to all his elect; by the imputation of whose righteousnesse they are restored to the favour of God, and consequently sanctified and glorified; in like manner as Adam was made the head and root by nature of all mankind; whence by his sinne imputed to all his posteritie, they became all under the curse of God, were deprived of originall righteousnesse, corrupted through their whole nature, and subject to death eternall.

by one man] Viz. Adam and Eve, comprehended together in one; as they two were one flesh, and the common stock of all mankind, Ephesians 5:31. 1 Timothy 2:14.

sinne] By sinne, is meant that disease which is ours by inheritance, and men commonly call originall sinne, for so he useth to call that sinne in the singular number; whereas when he speaketh of the fruits thereof, he useth the plurall number, calling them sinnes.

passed upon all men] Or, passed over to all.

for that] Or, in whom.

for that all have sinned] Gr. had sinned. Or, in whom; for the preposition 〈 in non-Latin alphabet 〉, is taken for in, in divers other places, as Mark 2:4. John 9:17, &c. And so the word in, is used also by Saint Paul, treating of the same matter, 1 Corinthians 15:22. as in Adam all die; or else the words are to be translated, forasmuch, or for that, all have sinned; and all comes to the same sense: for all that dye, have not committed actuall sinnes in themselves; as it is plain in some Infants, that die before they come to the use of reason, and therefore can be said no other wayes to have sinned, then in this one man in whose loynes they were, as Levi is said to have paid tithes, being in the loynes of Abraham, Hebrews 7:9.

is not imputed] Gr. Tec. was not counted. Where there is no law made, no man is punished, as faultie and guiltie. If we admit of the translation according to Tecl. edition, sinne was not imputed, till the law was given, then the Apostles meaning according to the interpretation of the Greeke fathers, is, 〈 in non-Latin alphabet 〉, that is, was not imputed in such sort; because there was no punishment set upon particular sinnes; neither could the number and hamousnesse of sinnes be so exactly known.

there is no law] Gr. there being no law.

Romans 5:14

Neverthelesse] Gr. but.

is the figure] The first Adam, answereth the latter, who is Christ, as it is afterwards declared; Adam, and Christ were like two roots or stocks, the one whereof, to wit, Adam, conveyed to his branches, sinne and death; but Christ, to all that are engraffed in him, righteousnesse and life.

Romans 5:15

But not as the offence] Adam and Christ are compared together, in this respect, that both of them doe give and yeeld to theirs, that which is their own: but herein they differ; that Adam by nature, hath spread his fault to the destruction of many, but Christs obedience hath by grace overflowed to many.

many be dead] The word many, is oftentimes in Scripture taken for all; as Daniel 12:2. Many that sleep in the dust shall awake, that is, all; and Romans 8:29. First begotten among many brethren; and here vers. 16. Of many offences to justification: for Christs bloud cleanseth us from all our sinnes, 1 John 1:9. & vers. 19. By one mans disobedience many were made sinners, that is, all: so in this verse, through the offence of one man, many be dead, all are become liable unto death.

much more] Gr. Tec. much more therefore.

Romans 5:16

And not as it was by one] Here the Apostle sets down a second difference between Adam and Christ, that by Adams one offence, men were made guiltie; but the righteousnesse of Christ imputed unto us freely, doth not only absolve us from that one fault, but from all other.

by one] Or, of one.

Romans 5:17

if by one mans offence] Or, by one offence. The third difference is, that the righteousnesse of Christ, being imputed to us by grace, is of greater power to bring life, and that a glorious and eternall life, wherein we shall reign with Christ; then the offence of Adam was to make his posteritie liable unto death.

Romans 5:18

by the offence of one] Or, by one offence.

judgement] that is, guilt.

by the righteousnesse of one] Or, by one righteousnesse. Gr. 〈 in non-Latin alphabet 〉. So Saint Paul styleth the obedience of Christ, as having vertue in it to justifie others also, as the Greeke word doth imply and here it is set in opposition to the transgression of Adam, wherein likewise there was a power to involve others, and make them culpable and liable to condemnation.

upon all men] Either all sorts of men indifferently, though not all universally; or to all that appertaine to Christ and are engraffed unto him by faith.

justification of life] Not onely, because our sinnes are forgiven us, but also, because the righteousnesse of Christ is imputed to us.

Romans 5:19

by the obedience of one] The Apostle leaves out the word man in this member, either for brevities sake; or, because Christ was not a meere man, as Adam was, but 〈 in non-Latin alphabet 〉, God and man in one person.

Romans 5:20

Moreover,] Or, but.

that the offence might abound] Chrysostome and Oecumenius, and the Greeke fathers generally observe, that the conjunction 〈 in non-Latin alphabet 〉, us, is not taken, 〈 in non-Latin alphabet 〉, causally, nor doth any way imply, that God gave his law to this end (See Romans 1:20.) that sinne might abound, but rather to diminish it, and keep men from it; they therefore thus paraphase the words; By the coming in of the law, so in fell out, that sinne abounded through the corruption of mans nature, and per accidens not according to Gods intention. Others who take the conjunction causally make this sense: that the law came in through Gods appointment to improve the benefit of Christ, and make it much more glorious by the manifestation and declaration, how farre sinne had abounded, that is, the law entred, that the offence might appear much more to abound, for the greater illustration of Christs glory in taking it away.

grace did much more abound] Grace was powred so plentifully from heaven, that it did not only countervaile sinne, but above measure passed it.

Romans 5:21

reigned] See on Chap. 6. 21.