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

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out of that Psalm to shew that Afflictions even to death where no new things to Gods people But though in the first and Historicall sence they are spoken of the Jews yet in a second and Prophetical sence in as much as the Jews the then people of God were as a Type of those whom God would afterwards take to be his people to wit the b●lieving Christians they may be spoken of the faithful in Christ Jesus and so used here And that will not seem strange or new which was prophesied of so long afore And being considered as that which was prophesied of so long before it will somewhat ease the burden of Afflictions That which the Apostle here speaketh is chiefly to be understood of the Primitive Christians which were indeed under continual Persecutions though where the enemies of Christian Religion do prevail the true believer suffereth at all times and often to blood too Ver. 37. Nay i. e. No none of these things shall separate us from the love of Christ In all things we are more than Conquerours through him that loved us i. e. For in all these things we are more than Conquerours through the Assistance and Grace of God who for the love which he hath to us will not withdraw himself from us but stand by us even then when all these things befall us and assist vs and give us strength and grace not only to overcome them but also to glory in them If God so loveth us as in the midst of our Afflictions to be with us and assist us so as to make us more than Conquerours therein then cannot those Afflictions here spoken of or any else seperate us from the love of Christ In all these things i. e. In all these things before rehearsed viz. Tribulation distresses c. We are more than Conquerours We are Conquerours in that we suffer these things patiently We are more than Conquerours in that we do not only suffer these things patiently but also glory in them as Chap. 5. ver 3. This seems a Paradox to flesh and blood that they which are oppressed and slain should be accounted more than Conquerours But though it may seem a Paradox to them yet it is no Paradox indeed for we must not judge of these conquests and victories as men use to judge of conquests and victories proceeding from battles fought between earthly Powers For then indeed the oppressed and slain would be accounted as conquered and the oppressour and slayer the Conquerour but we must judge of this Conquest and victory by the spiritual good or evil which we receive by our Enemies in this Conflict so that if we are made worse thereby as to deny God or Christ or to blaspheme or lie or the like we are to be accounted as conquered though we escape death But we are to be accounted as Conquerours if we are made better thereby or if our patience and humility and meekness and confessing the name of God is thereby encreased though we die for it In a word we are Conquerours if our faith be not overcome but we hold still our faith and affiance in Christ notwithstanding all our sufferings though our bodies be torn in pieces or stoned and we slain And we shall be crowned as Conquerours for this at the last day And if we glory in this we are more than Conquerours and shall receive more than an ordinary Crown Through him that loved us i. e. Through God who though we are weak of our selves yet because he loveth us gives us Grace and strength whereby we do more than conquer all these things Ver. 38. For I am perswaded Wherefore I am perswaded For is put here for Wherefore as Chap. 6. ver 19. And is not a Causal but an Illative And that which the Apostle here infers He infers from that that we are more then Conquerours in all things spoken of verse 35. through God that loved us Neither death nor life i. e. Neither death threatned and executed by a Persecutour nor yet life promised by him if we will forsake Christ Or by death and life understand by a Metonymie whatsoever we shall suffer or whatsoever shall happen to us in our life or at our death He speaks of death and life and whatsoever is meant thereby as of a Person by a Prosopopoeia The words Nor death nor life are used Proverbially 2 Sam. 15.21 where Ittai the Gittite answered King David and said as the Lord liveth and as the Lord my King liveth surely in what place my Lord the King shall be whether in death or in life even there also will thy servant be And as they are there so may they be taken Proverbially here and so may these which follow Nor Angels nor Principalities nor Powers And these Nor things present nor things to come And these Nor height nor depth by all which is signified That nothing whatsoever shall separate us from the love of God And all these Proverbs may he heap together to shew the fulness of perswasion which he hath of the truth of the thing which he speaks of Nor Angels nor Principalities nor Powers These names if they are spoken of good Spirits are to be understood Hypothetically that is upon supposition that good Spirits would prove to be such as would go about to afflict us or torment us And of such an Hypothesis or supposition we have an Example Galat. 1. ver 8 9. Otherways they must be understood of evil Spirits for they are called by the name of Angels 1 Cor. 6.3 2 Pet. 2.4 And of Principalities and Powers Ephes 6. ver 12. As the more eminent Angels of Light are called Principalities and Powers Ephes 1.21 Coloss 1.16 So are the greater Angels in the Kingdom of Satan Ephes 6.12 And these are Metaphorical names borrowed from the Persian Rulers under whom the Hebrews sometimes lived Nor principalities nor powers These words Principalities and Powers are abstract words but are used for Concretes that is for such as are in and have any Principality or Power And it is the use of all Eastern people to use abstract voices or words for Concretes Nor things present nor things to come i. e. Nor those afflictions which are all ready befaln us or greater afflictions which are threatned to us or which hang over our head Ver. 39 Nor height Nor men in honour in the world and in high places there Where note that an Abstract is put for a Concrete Some by height understand an high-place as an high-tower or the like from which they were wont to fling down those whom they would kill as Malefactours Nor depth i. e. Nor men of Low degree and in low and base places for even such as are often cruel against the righteous Where note that an Abstract is put again for a Concrete And that thus by height and depth that is by men of high and men of low degree may be understood all men of what degree soever Some by depth understand