long as it standeth in force and is not abrogated Surely you do For the case between them which were under the law and the law it self is as the case which is between a woman and her husband 2. For the woman which hath an husband is bound by the law to her husband so long as he liveth but if the husband be dead she is loosed from the law of the husband 2. Now then as the woman which hath an husband is bound by the Law to her husband to cleave to him and to take him onely for her husband so long as he liveth but if her husband be dead she is free from the Law by which she was bound to her husband to have him only and may now lawfully be married to another man So the man whâ—ch is under the Law of Moses is bound to that Law so that he cannot free himself from the obligation thereof and betake himself to any other praescript of Religion so long as that Law which is as it were an husband to him liveth and is in force but if the Law which is as his husband be dead and out of force he may betake hâ—mself to another praescript of Religion without offence 3. So then if while her husband liveth she be married to another man she shall be called an Adulteresse but if her husband be dead she is free from that law so that she is no adulteress though she be married to another man 3. So then as if while her husband liveth the wife be married to another man she is an adulteresse But if her husband be dead she is free from the Law that bound her to that her husband onely and she is now no adulteresse though she be married to another man Even so a man which is under the Law as a wife under her husband if while the Law liveth and is in force he betakes himself to another manner of Religion is a kind of adulteress and may suffer punishment for so doing But if the Law be dead and out of force he is now free from the Law and is no adulteress though he betake himself and is married to another praescript of Religion 4. Wherefore my Brethren ye also are becom dead to the law by the body of Christ that ye should be married to another even to him who is raised from the dead that we shovld bring forth fruit unto God 4. Wherefore Brethren that ye may not be accounted as spiritual whores or adulteresses by being married to another husband because ye were once under the Law of Moses and married as it were to that as to an husband The Law is become dead being mortified by the body of Christ upon the Crosse that ye should be lawfully married to another even to Christ the Author and Subject of the Gospel which is a prescript of Religion different from that of the Law who though he was dead yet is raised from the dead again that we should bring forth good works as Children to him who though he was Man yet was God also 5. For when ye were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto death 5. And this that we should bring forth good works as children to him is but just and aequal for when we were under the law in a carnal and fleshly condition the motions of sin which were occasioned by the law did work so in our members as that they brought forth evil works as children unto the law as the law is the ministration of death 6. But now we are delivered from the law that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter 6. But now we are delivered from the Law the Law being dead under which we were held that we should serve God and his Christ in that new kind of life which the Gospel worketh and not live in that old course of sin which was occasioned by the lavv 7. What shall we say then Is the law sin God forbid Nay I had not known sin but by the law for I had not known lust except the law had said thou shalt not covet 7. But because I said we were delivered from the Law and that we should not live in that old course of sin which was by the law what shall we conclude from thence Shall we conclude from thence that the law is a genuine cause of sin God forbid Nay to confute that I had not known sin at least so vvell as novv I do but by the lavv For I had not knovvn sin to have been sin in the invvard motions and desires thereof though they broke not out into outvvard act except the lavv had said as it saith in the tenth Commandment thou shalt not covet 8. But sin taking occasion by the Commandment wrought in me all manner of concupiscence For without the Law sin was dead 8. But yet Sin taking occasion by that Commandment of the law viz. Thou shalt not covet vvrought in me all manner of lust and concupiscence for before the law entred sin lay as it vvere a sleep yea and vvas dead in comparison of vvhat she vvas after the Lavv came in 9. For I was alive without the law once but when the commandment came sin revived and I died 9. For that I might here feign such a Person as had lived both before the law and under the law and put on such a Person the better to teach what I am about to teach I lived an innocent life once before the law was given by Moses in comparison of what I lived afterwards But when the law was given by Moses and that commandment of the law viz. Thou shalt not covet came to my knowledge sin shewed her strength and power by stirring up all manner of lusts in me and I died to innocency so that I was not so innocent and unblamable now as I was before 10. And the commandment which was ordained to life I found to be unto death 10. And that commandment viz. Thou shalt not covet which was given and ordained of God as a means to bring men to an holy and righteous life and which rewarded them with life that kept it I found by experience to be an occasion to bring me to death the death to innocency first and after that to death everlasting 11. For sin taking occasion by the commandment deceived me and by it slew me 11 For sin taking occasion by that commandment allured me with the baits of pleasure and honour and profit and the like which she pretended to me to follow her motions contrary to the Commandment and so I following her she deceived me and by it slew me by depriving me of that innocency which otherwise I should have retained and making me guilty of eternal death 12. Wherefore the law is holy and the commandment holy and just and good 12. Wherefore notwithstanding what I
enemy to God For he is not subject to the Law of God neither indeed can he be so long as he is such and doth so 8. So then they that are in the flesh cannot please God 8. So then I grant you that say nay but we cannot but walk after our sensual or carnal appetite and affections I grant you I say that they which are carnal cannot please God nor can they do otherwise then walk after their sensual or carnal appetite and affections 9 But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his 9. But ye are not carnal but Spiritual in that the Spirit of God by which ye are Regenerate dwelleth in you for if any man hath not the spirit of Regeneration which Christ hath purchased for us he is none of Christs 10. And if Christ be in you the body is dead because of sin but the spirit is life because of righteousness 10. And now being that the spirit of Regeneration which Christ hath purchased is in you your body indeed is subject to death and shall one day die by reason of original sin or the sin of Adam which was derived to you But yet your souls shall live and never see death by reason of that Spirit of Regeneration which is also called the Spirit of Righteousness with which ye are endued 11. But if the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you 11. But yet that you may know that your bodies shall not so die as their bodies do which are Carnal being that the Spirit of Regeneration is in you God the Father who raised up Jesus from the dead shall after death quicken and enliven your mortal bodies with an everlasting life by reason of that Spirit of his which dwelleth in you 12 Therefore brethren we are debtors not to the flesh to live after the flesh 12. Therefore Brethren being it is so we ought not if we have any love at all to our selves to be servants to our sensual or carnal appetite or affections to follow their motions But we ought to be servants to the Spirit that Spirit of Regeneration which is in us and to follow her inclinations 13. For if ye live after the flâ—sh ye shalt die but if ye through the spirit do mortifie the deeds of the body ye shall live 13. For if we live after our sensual and carnal appetite and affections and follow them we shall die eternally But if we through the power which we have by the Spirit of Regeneration which is in us do mortifie and destroy the deeds to which our sensual and carnal Appetite which is in our body tempt us to we shall live an everlasting life 14. For as many as are led by the Spirit of God they are the sons of God 14. For as many as are lead by the Spirit of Regeneration which God hath given us and follow her motions so many are the Sons of God and by consequence heirs of life everlasting 15. For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba Father 15. I say so many are the sons of God for they which have received the Spirit of Regeneration have not received a servile spirit whereby they should like slaves and servants fear and be afraid to approach and come neer to God such a spirit as we Jews had at the giving of the Law in Mount Sinai But we have received a filial and Son-like spirit whereby we are bold to approach to God and to speak confidently to him and to call him as Sons Abba Father 16. The spirit it self beareth witness with our spirit that we are the children of God 16. The spirit â—t self by begetting in us a filial affection and Son like disposition towards God beareth witness to our souls that we are the children of God 17. And if children then heirs heirs of God and joynt-heirs with Christ if so be that we suffer with him that we may be also glorified together 17. And if we are the children of God then are we heirs even the heirs of God and coheirs with Christ of everlasting Glory And this inheritance of everlasting Glory shall we inherit with Christ if that we suffer as Christ did And indeed let us suffer as Christ did that we may be also glorified together with Christ 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 18. For that now I may arm you against sufferings I have weighed as it were in a ballance our sufferings on the one side and our rewards on the other and have cast up as it were the sum of both of them and I reckon or conclude that the sufferings of this present life are so small in comparison of the reward as that they are not worthy to be compared with the Glory that shall be openly given and bestowed upon us hereafter who suffer for Christ sake 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God 19. I say that shall be openly given and bestowed upon us hereafter and I speak of it as a thing which shall most certainly be For the Creature whose expectation shall not be frustrate doth with earnest expectation wait for the manifestation of this Glory in the Sons of God 20. For the creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope 20. I say that it doth with earnest expectation wait for this for the Creature when it was made subject to vanity was not made subject thereunto willingly but only in obedience to God who would and did subject the same to vanity with hope notwithstanding in the creature that it should one day be delivered from that vanity 21. Because the creature it self also shall be delivered from the bondage of curruption into the glorious liberty of the children of God 21. I say with hope notwithstanding in the creature that it should be one day delivered from that vanity for which is the ground of this its hope the irrational creature it self also as well as man shall be delivered from this bondage of corruption and vanity when the glorious liberty of the Sons of God whereby they shall be totally freed from their miseries and be estated in glory shall appear 22. For we know that the whole creation groaneth and travelleth in pain together untill now 22. For we know that the whole company of the Creatures from the time that man fell untill now groan and travil as it were a woman which is in pain and would fain be delivered desiring to be
think it not strange my brethren that the sword should be drawn to kill us for this is our portion of old as it is written Psal 44.22 for thy sake O Lord are we which are thy servants and fear thy great Name killed one after another all the day long we are accounted of no oâ—herwise than of sheep appointed to be slain so little esteem is made of our blood 37. Nay in all these things we are more than conquerors through him that loved us 37. But shall any of these things I say separate us from the love which God sheweth us for Christs sake No for even in the midst of these things doth God so continue and shew his love to us as that we are through the effects of his love and by the assistance and aid that he out of his love giveth us not only Conquerors over all these things but more than Conquerors 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come 38. Wherefore I am perswaded that nothing which we can suffer either in our life or at our death no nor whatsoever all the devils of Hell whether they be Angels or Principalities or Powers can lay upon us Nor the afflictions which we suffer at the present nor the afflictions which are threatned against us for the future 39. Nor Height nor depth nor any other creature shall be able to seperate us from the love of God which is in Christ Jesus our Lord. 39. Nor any creature which is in heaven above or any creature which is in earth beneath or any other creature whatsoever if they should all combine themselves against us to afflict us to the utter most shall be able to separate us from the love of God which he sheweth to us for the merits of Christ Jesus our Lord. CHAP. VIII Ver. 1. There is therefore now no condemnation to them which are in Christ Jesus This Conclusion or Corollary is drawn from that which the Apostle taught in the fifth Chapter of this Epistle and especially in the eighth ninth tenth eleventh verses and so forward Not from that which went immediately before in the precedent Chapter For the sixth and seventh Chapter the Apostle spends in answering objections which rose one after another from the latter end of the fifth Chapter hitherto so that they two chapters come between this and the first Chapter as it were by the By. No Condemnation This is part of the happiness of him which is justified by Faith To them which are in Christ Jesus i. e. To them which believe in Christ Jesus and so are made members of his body and inserted into him by saith as Branches into the vine That is to them which are justified by Faith as he speaks Chap. 5. ver 1. Who walk not after the flesh but after the spirit i. e. Which follow not their sensual or carnal appetite and affections in whatsoever they move them to Who walk not after the flesh The flesh is to be taken here for the sensual or carnal appetite and affections And to walk after the flesh is to follow that sensual or carnal appetite and affections and to be carried away with them which way soever they move which cannot be done without sin The Speech is Metaphorical But after the Spirit i. e. But after the motions and inclinations of the Holy Ghost which dwelleth in them as our Apostle speaks 2 Timoth. 1.14 The Apostle addes this who walk not after the Flesh but after the Spirit not as a note of distinction as though there were some in Christ Jesus or some which were justified by faith which did or might walk after the Flesh and others which did or might walk after the Spirit but he adds it as a note of declaration to declare what all those are and ought to be for conversation of life which are in Christ Jesus or which are justified by faith They are such or ought to be such as walk not after the Flesh but after the Spirit And this he adds least that any one when he hears that there is no condemnation to them which are in Christ Jesus should think that now that he is in Christ Jesus he may securely live in sin or live as he listeth and so bring a scandal on Christian Religion Ver. 2. For the Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and of death The Apostle praevents an objection here somewhat like to that objection which he prevented Cap. 7. ver 14. For a weak and faint-hearted Christian might object here and say you require Paul of all that are in Christ Jesus that they would walk not after the Flesh but after the Spirit But I hope that I am in Christ Jesus and yet having been a slave to sin and walked so long as I have done after the Flesh I am afraid that I have been so long a slave to sin and so long walked after the Flesh that I cannot be but as a slave to them still and follow them still for how shall I be freed from following sin or from walking after the Flesh who have been so long as a slave to them This objection I say the Apostle doth here prevent saying For the law of the spirit of life in Christ hath made me free from the Law of sin and of death The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and of death i. e. The power and Efficacy of the Holy Ghost which dwelleth in me through Christ Jesus and which brings those to eternal life which follow it hath made me free from my custome of sin or sining and so by consequence from walking after the flesh as I was wont to walk which whosoever walkes after whethersoever she leades them shall die everlastingly That the Apostle is frequent in raising and answering or preventing objections and useth that as one way of teaching the Truths which he hath to teach I observed before The law of the spirit of life By the Law of the spirit of life is meant here the efficacy of the Holy Ghost which dwelleth in them which are in Christ Jesus For the Holy Ghost is said to dwell in them which are in Christ Jesus by reason of those gifts with which the Holy Ghost endueth them and by which they are also sanctified In Christ Jesus i. e. Which is by Christ Jesus That is which is given to me by and for the merits of Christ Jesus In is put here for By after the Hebrew manner Hath made me free from the Law of sin and of death That is hath enabled me to resist or turn away from following my carnal and sensual appetite or my carnal and sensual affections so that they cannot draw me after them which way soever they will as they were wont to do Note that the Apostle might have said only The Spirit of
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
thought worthy of the honour of a glorious and happy resurrection at the last Day because they were Temples of the Holy Ghost in this life The spirit is called the Earnest to wit of our resurrection 2 Cor. 5.5 That which he saith here in this verse is a Comfort against that which he said ver 10. viz. The body is dead because of sin And an Explication of that which he said ver 6. To be spiritually minded is life Though death seize upon the bodies of the faithful and regenerate yet it shall not alwayes keep their bodies under her power as death Eternal shall the bodies of those which are carnally minded For at the last Day Christ shall raise up their bodies to a life of glory of which the spirit of God and of Christ which is in them is a sure pledge and earnest Ver. 12. Therefore Brethren we are debtors not to the Flesh to live after the Flesh Supple But to the spirit to live after the spirit Note that these words But to the spirit to live after the spirit are here to be understood and the Apostle leaves them to us to understand out of those opposite words viz. Not to the Flesh to live after the Flesh He takes Flesh here for our sensual or carnal appetite or affections And the spirit which he here leaveth to be understood must we take for that spirit which he called the spirit of life and the spirit of God and of Christ and righteousness a little before of both which he speaks as of Persons yea Mistresses by a Prosopopoeia That which the Apostle here gathers he gathers especially from the sixth verse To be carnally minded is death but to be spiritually minded is life and peace as will appear by what he saith ver 13. where he doth repeat as it were and amplifie what he there said The Apostle in this Corrollary or Conclusion doth dehort the Romans from following the Flesh and exhort them to follow the spirit and sheweth them that they ought so to do And this he doth so often as occasion serves that Novices in Christianity may not take to themselves a liberty to sin and that those which are enemies to Christianity might not have any cause to asperse Christians with so foul a thing as this is viz. That they taught or held that they might walk securely after the Flesh We are debtors not to the Flesh to live after the Flesh Supple but to the spirit to live after the spirit q. d. We ought in wisdom and in love to our selves not to live after the Flesh but to live after the spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here Debtors is not to be taken here for Debtors in the strict sence of the words but more loosely for such as are any way bound whether in gratitude or in wisdom or in love to themselves to do any thing so that they which ought or whom it behoveth to do any thing upon any account may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Debtors in the Apostles sence here The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh hath such a kind of signification with it and Euripides useth the Foeminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the same manner But note that though I say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken here in the strict sence of the word I say it not because we are not bound in the strictest sence to forsake the Flesh and follow the spirit but because that that is all which can be gathered from what Saint Paul hath here said Wherefore what Saint Paul saith here is as if he should say Wherefore being that to be carnally minded is death and to be spiritually minded is life and peace If ye be wise and have any love to your own selves ye ought not to live after the Flesh but after the spirit To live after the Flesh To live after the Flesh is to live after the will of the Flesh that is to embrace and follow the motions of the Flesh that is of our sensual or carnal appetite and affections Ver. 13. Ye shall die Supple Eternally Note the Enallage of the Person here how he changeth the first into the second Person If ye through the spirit do mortifie the deeds of the body i. e. If ye through the spirit that is in you and which doth enable you to mortifie the deeds of the body I say if ye through that spirit do mortifie the deeds of the body according to that that the spirit shall enable you thereunto Do mortifie the deeds of the body By the deeds of the body are not here to be understood all those actions which are exercised by the body for Chap. 6. ver 13. He would have us to yield our members as instruments of Righteousness unto God but such deeds are to be understood by the deeds of the body here which he calls the works of the flesh Galat. chap. 5. ver 19. We are then said to mortifie the deeds of the body by the spirit when by the help of the spirit and the power thereof we do not consent to but resist the evil motions of the body or of the flesh that is of our carnal affections when they incite us to evil deeds which the more we resist the more shall we find their strength to die in us and the less power shall they have over us Ye shall live i. e. Ye shall live a life happy and eternal and that not only in your souls which shall never die but also in your bodies which though they die yet shall be raised up to an immortal life at the last Day Ver. 14. For as many as are led by the spirit of God they are the sons of God The Apostle proveth here what he said ver 13. viz. That if they through the spirit do mortifie the deeds of the body they shall live For they which through the spirit do mortifie the deeds of the body are such as are led by the spirit of God and they which are led by the spirit of God they are the sons of God by Adoption and they which are the sons of God by doption are the Heirs of God ver 17. Heirs to the inheritance of Eternal life As many as are led by the spirit of God i e. As many as follow the leading of the spirit of God This is the same spirit which he spoke of before ver 2. He speaks of this spirit as of a Person by a Prosopopoeia And men are said to be led by the spirit of God when they follow the motions and inclinations thereof As many as are led by the spirit of God do give no consent to the motions of the flesh but they resist them and walk another way for the motions and inclinations of the Flesh and of the Spirit are contrary one to the other As many therefore as are led by the spirit of God so
would be due not of debt but of grace But they are not requisite to justification for they follow it But yet they are requisite to Eternal Salvation For If we live after the flesh we shall die but if through the Spirit we mortifie the deeds of the flesh we shall live Rom. 8.13 But yet though the works which Saint Paul speaks of do require a most exact conformity with the Law throughout a mans whole life without the least interruption or deviation from the Law otherwise a man cannot be justified by them yet may a man be saved though after his justification by faith when the works which Saint James speaks of do begin there be some failer in those his works and they do not exactly answer the rigour of the Law To these words which I have treated of might be added the Explication of other words but because they will be found sufficiently explained as I hope in their places in these ensuing Commentaries I add no more But as the Explication of these words afore explained is convenient for the better understanding of divers passages of this Epistle so would the explication of those Figures of Speech which Saint Paul useth be for the Vulgar who are unacquainted with them But because I have been more large upon these elsewhere viz. in the Preface of my aforenamed Book I shall be the briefer here and only give the description of those following to wit Metaschematismus Prosopopoeia Synechdoche with some examples of each METASCHEMATISMVS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaschematismus is a Figure by which a man speaks of that as done by himself and in his own person which was done or acted by others in their persons An evident example of this we have 1 Cor. 4 6. where Saint Paul when he had spoken of some things which were done by others as if they had been done by himself and by Apollos saith And these things Brethren I have in a Figure transferred to my self and to Apollos for your sakes c. This same Figure doth Saint Paul also use Rom. 7. verse 7. c. where he saith I had not known sin but by the Law and so forward For from that place to the end of the Chapter he acts in his own person a Jew or rather the whole people of the Jews among whom were divers of divers dispositions as they lived both before and under the Law and transfers their manners and doings to himself And that it may not seem uncouth for one man to act the part of a whole people and that in several estates in his own single Person That Polite Historian L. Florus considered the people of Rome in their several ages and estates as one single Man For Siquis populum Romanum quasi hominem consideret totamque ejus aetatem percenseat ut coeperit atque adoleverit ut quasi ad inventae florem pervenerit ut postea velut Consenuerit quaâ—â—or gradus processusque ejus inveniet saith he in the Proaeme of his History i. e. If any one shall consider the people of Rome as it were a man and throughly consider its whole age how it began how it grew up to its stripling and how it came to its more manly age and how afterwards it did as it were wax old he shall find as it were four degrees or proceedings thereof c. But that I may take occasion here to speak more fully of those whom Saint Paul personates from the seventh Verse of the seventh Chapter to the Romans to the end thereof I conceive that the Apostle doth from those words of the seventh Verse of that Chapter viz. Nay I had not known sin but by the Law c. and so forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he speaks not in his own peroson but in the person of others that is that he personates here the people of Israel that is the Jews which lived both before the Law and under the Law which was given by Moses and so personates them as if they were but one single Man and yet not all the Jews neither but the greatest part of them and these considered not as they might have been for surely they might have been better if they had put out themselves to the utmost and used their utmost endeavours to have been better but as they were And they were for the most part of them a carnal untoward stubborn and rebellious people and a people of the worst Natures I said first that the Apostle doth not as I conceive speak here in his own person nor yet in the person of a regenerate man for reasons which I gave in my Commentaries on those words Ver. 14. But I am carnal sold under sin Secondly I said that the Apostle doth speak here in the person of the People of Israel or of the Jews for it is most evident that in the former part of the Chapter he spoke of the Jews and they are they who he said were delivered from the Law wherein they were held that they should serve in the newness of the Spirit and not in the oldness of the Letter verse 6. And from that that the Apostle said that they had lived in the oldness of the Letter is the ground of that Objection which is made in the seventh verse viz. What shall we say then is the Law sin which Objection the Apostle could not better or more aptly answer than by shewing what kind of people the Jews were both as they lived before and under the Law and thereby clear the Law of sin And therefore doth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or take upon him their person Thirdly I said that he doth not here personate all the Jews and therefore I said it because all the Jews were not such as he speaks of here to wit carnal and sold under sin and such as in whom sin wrought all manner of concupiscence for it is written of Zachary and Elizabeth his Wife that they were both righteous before God walking in all the ordinances and commandments of the Lord blameless Luke 1.6 Of David it is said that he did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save only in the matter of Uriah the Hittite 1 Kings 15.5 And of Asa that his heart was perfect with the Lord all his dayes ibid. ver 14. The like we read of others which lived under the Law And what shall we say of Isaiah Jeremy and other Prophets of the Lord what of those worthy Jews which the Apostle commendeth Heb. 11. shall we say that they were carnal sold under sin and that they were forges of all manner of concupiscence where doth ever the Scripture speak such things of such men These and all such as these were were not carnal but spiritual and though they lived under the Law that is under the obligation of the Law yet were they not under the imperfection of
said of the law and notwithstanding what perverse men would draw from thence the whole law is holy and that commandment of the law to wit Thou shalt not covet is holy and just and good holy in that it forbids that which is injurious to God just in that it forbids that which is injurious to our neighbours and good in that it forbids that which is injurious to and unbeseeming our own selves 13. Was then that which is good made death unto me God forbid But sin that it might appear sin working dâ—ath in me by that which is good that sin by the commandment might become exceeding sinful 13. Was then the law or was then that commandment of the law which is holy and just and good made to me a genuine cause or author of the spiritual death by which I died to innocency and of that by which I am become guilty of eternal death God forbid But sin was the cause thereof so that sin did appear to be sin indeed in that that it wrought in me a death to innocency and a guilt of everlasting death by the commandment which is good So that sin by the abuse of the commandment became and shewed her self to be what she was indeed exceeding sinful 14. For we know that the law is spiritual but I am carnal sold under sin 14. Far be it therefore from us to think that the law is the cause of our sins for we know that the law is spiritual commanding spiritual things and ordering to a spiritual life and is approved of God who is a pure spirit But I being under the law am at my best estate carnal and as very a slave to sin as he which is sold in a Market is a slave to him which bought him 15. For that which I do I allow not for what I would that do I not but what I hate that do I. 15. For that you may know that I am as very a slave to sin as he which is sold in a Market is a slave to him that bought him that which I do I like not nor do I approve of it For whereas I would do that which the law commands I do it not but what I hate and would not do because the law forbids it that do I. 16. If then I do that which I would not I consent unto the law that it is good 16. And now if I thus do that which I would not I consent to the law that it is good and spiritual for my will and the law concur in the same things 17. Now then it is no more I that do it but sin that dwelleth in me 17. And now also if it be so that I do that which I would not it is not I that do it as I am instructed by the law but sin which dwelleth in me 18 For I know that in me that is in my flesh dwelleth no good thing For to will is present with me but how to perform that which is good I find not 18. For I know by experience that there dwelleth no spiritual good in me that is in my flesh to quell sin For to will that good which I speak of is present with me and that I can do after a weak manner But yet how to perform that good which I would I find not so predominant is sin in me 19. For the good that I would I do not but the evil which I would not that I do 19. For as I said before the good that I would do because the law commands it I do not but the evil which I would not do because the law forbids it that do I. 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in me 20. Now then I say again if I do that which I would not it is not I that do it as I am instructed by the law but it is sin that dwelleth and reigneth in me which doth it 21. I finde then a law that when I would do good evil is present with me 21. Yea I find by Experience not only that no such spiritual good as I speak of dwelleth in me But I find a law that is I find that when I would do good evil is present with me thwarting that my will to do good 22. For I delight in the law of God after the inward-man 22. For I delight in the Law of God after a weak manner according to the dictates of that Inward man to wit my mind 23. But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members 23. But I find evil affections in my body as another law warring against the law or dictates in my mind and overcoming me and taking me as a Prisoner and bringing me Captive to sin which dwelleth and ruleth in me 24. O wretched man that I am who shall deliver me from the body of this death 24. O wretched and miserable man as I am who shall deliver me from this Company of deadly enemies which do thus war against me and make me a Captive to sin 25. I thank God through Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh the law of sin 25. I Paul that I may speak this in my own person as I am a Servant of Christ thank God that he hath delivered me from these deadly Enemies by Christ Jesus So then that I may bring up what I have said from the fourteenth verse hitherto to a conclusion and speak in the person of one which is under the Law but hath attained to the highest degree of goodness in that estate as I spake before I my self though I am carnal and sold under sin I serve the law of God with my mind in that I approve of with my mind what the law commands and do propound her commands to my will to be followed by her and so I proclaim and acknowledge that the law is spiritual but yet with my flesh that is with the other faculties and powers of my soul I serve sin And thereby acknowledge and proclaim my self to be carnal and as very a slave to sin as he which is sold in a Market is a slave to him which bought him which was the Position which I laid down ver 14. CHAP. VII Ver. 1. Know ye not brethren for I speak to them which know the law how that the law c. The Apostle said Chap. 6. ver 14. ye are not under the law but under Grace And he spoke that as I said particularly to the believing Jews for many Jews lived at Rome as will appear Act. 28. Now because the Jews though they believed were zealous of the Law Act. 21.20 and therefore might doubt of what S. Paul said Chap. 6.14 of their not being under the law but under grace He shews here tha the Jew might lawfully take
is an Ellipsis in these words The words therefore may be made up thus q. d. I thank God that he hath delivered me from this deadly body that is from this company of deadly enemies through our Lord Jesus Christ If we take these words in this sence then we must say that the Apostle speaks these words in his own person as he was regenerated and delivered from the Law and then they are to be read as it were with a Parenthesis He that sees the misery of other men how grievious it is and was in the same misery once himself or liable thereunto and is delivered from it will break out in thanks to God for his great goodness in delivering him upon sense of that mercy The aforesaid words of the Apostle may also be made up thus q. d. I thank God that he hath shewed me a way how to be delivered from this deadly body or from this body of deadly enemies For he hath made away to deliverance by Jesus Christ our Lord. And this may he speak which is under the Law and yet hath so well profited as that seeing no hope of salvation by the Law sees salvation in Christ though he be not as yet engrafted into Christ for the Law was a Schoolmaster to bring us to Christ that we may be justified by faith saith our Apostle Gal. 3.24 Such a one though he be yet under the Law I account not to be altogether under the imperfection of the Law though he be not yet engrafted into Christ and Regenerate So then with my mind I my self serve the Law of God q. d So then I my self though I am carnal do with my mind serve the Law of God and by so doing do acknowledge that the Law of God is spiritual This hath its immediate connexion with the 21 or 23 verses And he speaks it in the person of such a man as I told of v. 14. He saith that he serves the Law of God with his mind because he approves of the Law of God as good with his mind and propounds it with his mind to his will to be embraced and followed by her as a real good which is the duty of the mind to do and in which the mind by so doing is subservient to the Law of God whose duty is to teach men what they should do and to stir them up to the doing of it But with the flesh the Law of sin What is meant here by flesh See ver 18. By the Law of sin he means sin it self which he calls the Law of sin that it may answer those words The Law of God And because it doth as a Law incite men to follow her lusts which are as it were her commands See ver 21. They serve sin which follow the lusts and desires of sin and put those things in practice which she allureth or inciteth to By saying But with the flesh I serve the Law of sin he acknowledgeth that he is Carnal and sold under sin So that in this last verse he brings up his Conclusion which he draweth from his discourse from the 14. verse hitherto to that which he said in the 14 verse viz. We know that the Law is spiritual but I am carnal sold under sin CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the spirit 1. I said Chap. 5. ver 20 21. That when sin abounded grace did much more abound so that as sin hath reigned unto death even so grace might reign through righteousness unto eternal life by Jesus Christ our Lord Wherefore that being so there is now no Condemnation to them which are engrafted by faith into Christ Jesus who are such as walk not after their sensual and carnal appetite and affections but walk after the spirit to wit the spirit of Regeneration with which we are endued and follow her inclinations and so serve not sin 2. For the Law of the spirit of life in Christ Jesus hath made me free from the law of sin and death 2. And let not any one which is in Christ Jesus say nay but I cannot but serve sin For the spirit of Regeneration which giveth life the spirit which we have received by Christ hath made us free from sin which bringeth unto death so that sin hath now no power or dominion over us whereby to make us to obey her will 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh 3. I say that the spirit of Regeneration that spirit which giveth life and which we received by Christ I say not that the Law hath made us free from sin For by reason of the impotency of the Law in that it was weak in comparison of sin which dwelt and reigned in us God sending his own Son in the likeness of sinful man and for this end that he might destory sin hath destroyed sin by his body which was crucified for us by which also he purchased and gave us the Spirit of Regeneration 4. That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit 4. That by the spirit of Regeneration which he purchased for us and which he hath given us the Righteousness which the Law prescribes should be fulfilled in us which are justifyed and are engrafted into Christ by faith who are such as walk not after our carnal or sensual appetite and affections But such as walk after the spirit of Regeneration with which we are endued and follow her inclinations 5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit 5. I say who are such who walk not after our sensual or carnal appetite or affection but such as do walk after the spirit of Regeneration with which we are endued and follow her inclinations For though they which are carnal love and follow after their sensual and carnal appetite and affections they that are spiritual do love follow after and delight themselves in these things to which the spirit which is in them inclineth them to 6. For to be carnally minded is death but to be spiritually minded is life and peace 6. And not without cause for to love follow and delight in those things which the sensual or carnal appetite or affection moveth to will certainly bring everlasting death But to love follow and delight in those things which the spirit of Regeneration inclineth is that which brings everlasting life and peace 7. Because the carnal mind is enmity againsh God for it is not subject to the Law of God neither indeed can be 7. For the man which loves follows after and delights in those things to which his sensual or carnal appetite and affections tempt him to is an
life in Christ Jesus hath made me free from sin and death But he saith the Law of the Spirit of life and the Law of sin for the like reason as he said the Law of works and the Law of faith Chap. 3. ver 27 and as he saith the Law of righteousness Chap. 9.31 Note also that when he saith The Law of the Spirit of life hath made me free from the Law of sin and of death he useth a Metaphor drawn from men Enfranchesing slaves and freeing them from that slavery which before time they underwent Note thirdly that the Apostle speaks here in the person of such as were justied by faith and were ingraffed into Christ Jesus as living branches into the living Vine Ver. 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh i. e. For what the Law could not do in that it was weak in comparison of the flesh that God did who sending his own Son in the likeness of a sinful man though he was without sin and for the destruction of sin destroyed sin which reigned in us by his Flesh that is by his Body which was Crucified for us There is an Ellipsis in these words of the Apostle as they are here translated But the words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which may be thus interpreted For by reason of the weakness and imbecillity of the Law in that it was weak in comparison of the flesh God sending his own Son c. The Apostle prevents an Objection here For whereas he said ver 2. The Law of the spririt of life in Christ Jesus hath made me free from the Law of sin and of death a man might object and say But what needst thou Paul to say The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death when as the Law which was given by Moses can do this To this the Apostle answers after this manner q. d. I said that the Law of the Spirit of life which is by Christ Jesus hath made me free from the Law of sin and of death I said not that the Law which was given by Moses hath done this because the Law which was given by Moses was weak in comparison of the flesh and not so able to draw men after it as the flesh was after it and therefore by reason of the impotency and imbecillity of the Law of Moses in that it was weak in comparison of the flesh God sending forth his own Son in the likeness of sinful flesh and for this end that he might be a Sacrifice for sin and destroy sin hath destroyed sin by his flesh that is by his Body which was made a Scrifice for us For what the Law could not do That which is said of the Law here that it could not do is this viz. That it could not destroy sin The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where first we may understand the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter then take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotentiam or imbecillitatem and then interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law of Moses thus For by reason of the impotency and weakness of the Law of Moses c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie Impossibilis Impossible but Impotens and Imbecillis also Imperfect and Weak and in the Neuter gender with a Prepositive Article Impotentia and Imbecillitas Impotencie and Weakness For that it was weak through the Flesh The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred Through is to be taken in a sence of Comparison as I conceive q. d. In that it was weak in comparison of the flesh And the Law of Moses was weak in comparison of the flesh in that the flesh had more power to draw men after it from the Law than the Law had to draw men after it from following the flesh Through the flesh By Flesh understand here the fleshly that is the carnal appetite of a man God sending his own Son Supple into the World This sets forth the love of God in that he would send a Son and that his own Son into the World for such a purpose In the likeness of sinful flesh Flesh is to be taken here by a Synechdoche for the Body that other part of Man and that again by a further Synechdoche for the whole man q d. In the likeness of sinful man Note that the word Likeness doth not relate here to the word Flesh but to the word Sinful For Christ Jesus was true and real Flesh that is true and real Man but yet not truly and really sinful man he was only like such a man for he himself was without sin Christ was made like to sinful man in that he was made subject to infirmities and miseries as sinful man was for his sin Condemned sin i. e. Destroyed or slew sin To Condemn is taken here for to Kill Per metonymiam Antecedentis or Causae For those Malefactors which are condemned to die are put to death after the Sentence of Condemnation is passed on them to which the Apostle here alludes One way by which Christ is said to kill or slay sin is by purchasing and procuring for us by his death and sacrifice the Holy Ghost or such spiritual gifts by which we are able to crucifie or slay sin which reigned in us and after this way may the Apostle seem to be particularly understood in this place if we consider what he saith of the Law of the Spirit of life in the foregoing verse In the flesh i. e. By his Flesh that is by his Body which was made a sacrifice for us In is put here for By and the Flesh is taken here for his Body by a Metonymie and that as sacrificed and offered upon the Cross as Chap. 7.4 Ephes 2.5 Ver. 4. That the righteousness of the Law might be fulfilled in us i. e. That we might perform those righteous Commandments which are contained in the Moral Law which was given by Moses so far forth at the least and in such manner as they are necessary to Salvation to which a most exact and a most perfect keeping of the Commandments is not required In us To wit which are in Christ Jesus Who walk not after the flesh but after the spirit See verse 1. This the Apostle repeats here that he may shew the truth of it and press it home upon them to whom he wrote Ver. 5. For they that are after the Flesh do mind the things of the Flesh but they that are after the spirit the things of the spirit q. d. I say who walk not after the Flesh but after the spirit for they indeed
who are after the Flesh do mind the things of the Flesh but they that are after the spirit as they are which are in Christ Jesus do mind the things of the spirit He grants that of those which are after the Flesh which he denies of those which are after the spirit to wit that they mind the things of the Flesh By them which are after the Flesh he means those that are Carnal The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with a noun substantive turns it to the nature sometimes of an adjective and sometime of a participle Do mind the things of the flesh i. e. Do mind those things which the sensual or carnal appetite and affections move them to and delight in them and follow after them Do mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek word here and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly spoken of the mind or understanding yet here it is spoken of the Will But they that are after the spirit do mind the things of the spirit By the Spirit he meaneth that which he calleth the Law of the Spirit of life ver 2. And by such as are after the spirit he meaneth such as are spiritual and such are they which are in Christ Jesus ver 9. The things of the spirit i. e. The things to which the spirit inclineth or moveth them to Ver. 6 For to be carnally minded is death Betwixt this and the foregoing verse we may understand these or the like words and it is no wonder or and not without reason q. d. And it is no wonder or it is not without reason that they that are after the spirit do mind the things of the Spirit for to be carnally minded is death c. He proves here that which he said ver 5. That they which are after the spirit do mind the things of the spirit To be carnally minded That is to mind the things of the flesh as ver 5. That is to think of follow and delight in the things to which the sensual or carnal appetite and affections move to Is death i. e. Is deadly or that which will certainly bring everlasting death Metonymia effecti He proves here not that they which are after the Flesh do mind the things of the Flesh but that they which are after the Spirit do mind the things of the Spirit He that is after the flesh doth not consider that it is death to be carnally minded therefore he mindes the things of the flesh But he that is after the Spirit he knows it and considers it therefore he mindes not the things of the Flesh but of the Spirit To be spiritually minded That is to mind the things of the Spirit as he spoke ver 5. Is life and peace i. e. Is that which will bring life and peace through the goodness and mercy of God For as the wages of sin is death so the gift of God to those that follow his Spirit is eternal life through Jesus Christ our Lord Chap. 6.23 Is life By life understand eternal life and take it Metonymically for the cause or for that which will procure or bring after it such a life And peace By peace understand first after the Hebrew manner the heap or plenty or plentifull return of all good things and then take it Metonymically for that which will procure or bring after it such an heap or plenty or plentifull return Ver. 7. Because the carnall mind is emnity against God i. e. Because he that is carnally minded is an enemy to God The carnal mind is put here by a Metonymy for the man that hath a carnall mind or for the man that is carnally minded or which mindeth the things of the Flesh And enmity is put here for an enemy An Abstract for a Concrete What it is to be carnally minded or to mind the things of the Flesh See verse 5. He proves here that which he said ver 6. To wit that to be carnally minded is death And certainly if to be carnally minded will make us enemies to God it will bring death upon us for all the enemies of God shall be destroyed For it is not subject to the Law of God He proves here that the carnall minded man is an enemy to God and he proves it by this that such a man as is carnally minded doth not obey the Law of God and do as God would have him do and as he is bound to do See Saint James Chap. 4. ver 4. Neither indeed can it be That is neither indeed can he be Subject to the Law of God or obey it to wit so long as he is such Ver. 8. So then they that are in the flesh cannot please God q. d. So then they indeed that are in the Flesh c. By those which are in the Flesh he meaneth such as he said were after the Flesh that is such as were carnal Cannot please God i. e. Cannot but walk after the Flesh which is a thing displeasing to God He takes here that that they cannot please God for that that they walk after the Flesh or that 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 the sence with that viz. Who walk after the Flesh and it is occasioned from an objection starting from the first verse though this Corollary or Conclusion be drawn from that which went immediately before If you aske therefore to what end the Apostle drawes this Conclusion and Corollary here for it seemeth that it might have been well spared as not being to the purpose of what he had in hand I answer The Apostle prevented as I said an Objection in the second verse an Objection made against that which he said ver 1. Who walk not after the Flesh but after the spirit for a weak and faint-hearted Christian though he were in Christ Jesus yet might say in opposition to that yea but I cannot but walk after the Flesh now therefore the Apostle saith here in reference to that That it is true indeed and it would appear out of what he had said That they which were in the Flesh cannot but walk after the Flesh But yet though they cannot but walk after the Flesh yet they which were in Christ Jesus might do otherwise than walk after the Flesh for they which are in Christ Jesus are not in the Flesh but in the Spirit and so may walk not after the Flesh but after the Spirit The Apostle therefore doth draw this Conclusion here that he might grant so much to the Objection that by granting so much he may the better induce him to yield to that viz. That they that are in the Spirit or They that are in Christ Jesus walk after the Spirit Cannot please God That is cannot while they are such but walk after the Flesh which is displeasing to God He takes here that viz.
there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Defect to be supplied of some of those words Secondly or then or after this Others yet again say that wheresoever this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first is used it is alwayes answered though not with formall words yet with the sence of the place which is enough to make it an Ordinall I thanke my God He called God his God because of that love wherewith God loved him and because of the relation of that service in which he stood to God ver 9. But when he saith I thank my God he speaks with a great deal of feeling of some favour and blessing which God hath shewed to him even in that for which he gives thanks and he accounted it even a favour and blessing to him that the Romans had received the Faith after such a manner as they did because he exceedingly desired that they might believe Through Jesus Christ As we pray unto God through Jesus Christ for what we stand in need off for what we receive we receive for his sake So we give thanks to God for what we receive through him for as he is the Purchaser of all our blessings so is he our High Priest to offer up all our Oblations He is therefore the Mediator of our Prayers and the Mediator of our Thanksgivings and they are all accepted through him and for him For you all He puts no difference here betwixt High and Low Rich and Poor That your Faith is spoken of throughout the whole World i. e. That you so believe the Gospel as that your Faith is spoken of throughout the whole world He seemeth to put here the Consequent for the Antecedent that is the report of their Faith for the Faith which was reported and spoken of Throughout the whole World i. e. Through out all the Churches of Christ which are throughout the whole World so Some yet we need not to restrain it to the Churches of Christ only for being that the Romans were the most eminent people in all the world their change of Religion and embracing of Christianity might be taken notice and spoken of of all the strangers throughout the whole world though they were not Christians which had occasion to come to Rome Note here that their is an Hyperbolicall Synechdoche in these words The whole world And it is an usuall thing to put some parts especially the civilest parts of the World for the whole world in generall as Colos 1.6 Ver. 9. For God is my witnesse whom I serve with my Spirit in the Gospel of his Son that without ceasing I make mention of you alwayes in my prayers The Apostle would by this perswade the truth of what he said in the former verse to wit That he did thank God in their behalfe Because the Romans might not otherwise easily believe that Paul should be so Zealous for them whom he never saw in his life and with whom he had no acquaintance at all he that he Might make it the more credible which he saith concerning them confirmes it here with an Oath Whom I serve with my Spirit in the Gospel of his Son i. e. Whom I serve in the preaching and ministration of the Gospel of his Son withall readiness willingness and sincerity of mind Paul addes this that he might not be thought to call God to witnesse what he said rashly irreligiously and with the contempt of God For this sheweth how highly he accounted of the Majesty and Honour of God to say that he served him with his spirit And because he did so highly esteem of him surely he would in no wayes dishonour him as he should do if he should swear falsely by him With my spirit That is as we use to say with my heart which phrase speaketh willingness and readiness and sincerity In the Gospel of his Son This Gospel Paul called the Gospel of God ver 1. Because God was the Author of it Here he calls it the Gospel of his Son because it is concerning his Son Jesus Christ ver 3. And by this Gospel he meaneth the preaching thereof by a Metonimy Without ceasing I make mention of you alwayes in my prayer He might make mention of them in his prayers when he gave thanks for them and he might make mention of them in his prayers when he prayed for some blessing to be bestowed upon them and both these wayes may he be understood here to make mention of them In relation to what went before he might be said to make mention of them in that he gave thanks for them In relation to what followed he may be said to make mention of them in that he prayed and made request for them He might say that he made mention of them alwayes in his prayers without ceasing because he prayed often and as often as he prayed he made mention of them For by an usual Hyperbole we are said to do a thing alwayes and without ceasing which we do often and in which we are studious and sedulous So Anna the Prophetesse is said not to have departed from the Temple but to have served God with fasting and Prayers night and day Luke 2.37 Whereas she was but frequent in the Temple and frequent in prayers there So it is said of the Disciples that they were continually in the Temple praising and blessing God Luke 24.53 Whereas they were not allwayes there but onely so often as occasion offered 〈…〉 Ver. 10. Making request c. q. d. And I make not only mention of you in my prayers by thanksgiving but by making request also for you By this he doth yet further insinuate himself into these Romans If by any means now at length c. These words shew the ardent desire which Paul had to obtain that which he speaks of That is To see these Romanes But that particle If doth withall signifie that Paul was not certain whether he should obtain what he prayed for or no and therefore he prayeth for it conditionally If it stood with the glory and good will of God to give him a prosperous journey to them By the will of Ood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred the will of God signifieth sometimes the General Providence of God disposing of our affairs yet we may well think that the Apostle did take his journeys from place to place by the speciall instinct of God especially such journeys as this was Ver. 11. For I long to see you that I may impart c. He shews the reason here why he desired so much to see the Romans That I may impart unto you some spiritual gift The end of Pauls desire to see them was not to receive any worldly profit from them though they were Citizens of a rich City but that he might impart some gift to them but a spiritual gift Some spiritual gift Some interpret this of such gifts as were wont to be given by the laying on of the hands of the Apostles as the gift of
he did cap. 1. v. 5. That they are all under sin That is that they are all under the guilt of sin and so subject to damnation see ver 19. Sin is put here not for sin it self but for guilt which is the necessary consequent or effect of sin per Metonymiam efficientis Ver. 10. As it is written there is none righteous no not one That which the Apostle asserted in the foregoing verse viz. that all both Jews and Gentiles were under sin and that which he had proved by manifest arguments in the two former chapters he proves here by Scripture and that especially against the Jews and for the Jews sake because they flattered themselves with an opinion of their own righteousness and he does it by Scripture that he might convince the Jews by that whereof they somuch gloried to wit The Law that is the Word of God which was committed to them v. 2. As it is written c. These Testimonies which the Apostle here produceth are not all taken out of one and the same place of holy Scriptures but some out of one place some out of another yet what is here alledged in this and the two following verses is taken out of the fourteenth Psalm And some because they imagined that the Apostle cited all these Testimonies even to the eighteenth verse out of one place have inserted all these Testimonies into that Psalm as will appear by the Greek and Latin and Arabique and Aethiopique Translations There is none righteous no not one This is taken out of Psal 14. ver 1. But note that the Apostle cites not the very words of the Psalmist but only the Sence The words of the Psalm are these There is none that doth good But the words of the Apostle are these there is none righteous no not one Now if there be none that doth good there is none which is righteous and if he which saith there is none that doth good excepteth none no not one as he doth not except any as it appeareth from ver 3. of that Psalm Then is there none righteous no not one There is none righteous i. e. He is called Righteous here which followeth after vertue or Holiness and gives his mind to it or he is called Righteous here which liveth uprightly according to the Law of God Ver. 11. There is none that understandeth and seeketh after God This is also taken out of the fourteenth Psalm yet not word for word For it is not word for word said there There is none that understandeth and seeketh after God But yet there we read That the Lord looked down from Heaven upon the children of Men to see if there were any that did understand and seek God But they are all saith the Psalmist gone aside they are altogether become filthy c. There is none that understandeth Supple What the will of the Lord is that he may yield obedience thereunto And seeketh after God To seek after God is to seek after his favour by well doing 〈◊〉 after his will to do it Or to seek after God is to regard God and to care for him and his Will For note that to seek in the Hebrew phrase signifieth to regard or care for as well as to seek Ver. 12. They are all gone out of the way That is they are all gone out of the pâ—in of Gods commandments which they should walke in They are altogether become unprofitable The word here rendred unprofitable in the Hebrew signifieth putrified and stinking and it is Metaphorically taken from putrified and stinking meates which are not fit to be eaten and as such meats are putrified and stinking so are wicked men corrupted and even stinking in the nostrils of God And as such meats are not fit for the use of man so these wicked men are not fit for any holy use or fit Instruments of Gods praise or service There is none that doth good i. e. There is none Righteous as the Apostle speaketh Verse 10. It may be asked here of whom the Psalmist speaketh all these words and of whom the fourteenth Psalm from whence these words are taken is to be understood and how the Apostle applies them to his purpose For Answer Many think that the Psalmist speaks of all sâ—â—h men of his time in Generall as were â—ot renewed by the Spirit of God whatsoever they were and that the Apostle may therefore well infer from thence that all men even of his time also were such as they were in the Psalmists time because the same natural corruption was in both and where their corruption as the Tree is alike there their sins as the fruit of that Tree must be alike too until they are born again through faith Others think that the Psalmist speaks only of such people as were at actual enmity with the people of Israel which were the people of God though they cannot determinately say what people they were whether Philistines Midianites Ammonites Moabites or the like and they prove that the fourteenth Psalm is to be understood of such because in the fourth verse of that Psalm God sayes of them that they eat up his people as if they would eat bread And in the fifth verse they are spoken of as men which were against the Generation of the Righteous And verse seventh the Psalmist wishes for the Salvation of Israel to save Israel from these his enemies Others conceive That the Psalmist speaketh here determinately of Absalom and those that took part with him against David his Father And that David made this fourteenth Psalm when he was pursued by Absalom But yet one thing is against this to wit that it is said vers 7. When the Lord bringeth back the Captivity of his people which cannot be said of David and those that fled with him from Absalom and his Conspiritors wherefore to take away this Objection instead of these words When the Lord bringeth back the Captivity of his people they read Cum reduxerit Deus reducem populum suum i. e. When the Lord shall bring back his people again q. d. When the Lord shall bring us back again to Jerusalem which have been fain to flie because of Absalom But whether the words of the Hebrew will bear this Translation let the Learned in that Language judge But now the Question remains how the Apostle can with sound reason bring these Testimonies which he doth out of the fourteenth Psalm according to these two last expositions thereof to prove that all which have not received Christ and his Gospel both Jews and Gentiles are under sin Answ Besides that which hath been said in answer to this Question according to the first exposition given of the fourteenth Psalm which may have place here also for further answer it is said that as many other places of Scripture so doth this Psalm carry a double sence with it one Literal or Historical another Mystical one concerning the enemies of fleshly Israel which were the people of God or
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
uncircumsed because God did ratifie and confirm to him by that that he did justifie him for that his faith which he had before his Circumcision For though Abraham did circumcise himself yet it was at Gods Command and God calleth Circumcision his Covenant that is his Sign or Seal of the Covenant that Covenant which was between him and Abraham Gen. 17.13 That he might be the Father of all them that believe though they be not circumcised c. q. d. And this was so ordered by the Providence and Government of God to wit that Abraham should believe and that his belief should be imputed to him for Righteousness while he was yet uncircumcised And that after this Abraham should receive Circumcision as a Testimony of that Righteousness which was accounted or reckoned to him for that his faith That Abraham might be by this Father both of the uncircumcised Gentile which believed and the circumcised Jew which believed Of the uncircumcised Gentile which believed inasmuch as he believed and that his belief was reckoned unto him for Righteousness before he was circumcised And of the circumcised Jew which believed inasmuch as he received Circumcision as a Seal or Testimony of the Righteousness which he received through faith before he was circumcised That he might be a Father of all them that believed though they be not circumcised i. e. That being that faith was reckoned to Abraham while he was not in Circumcision but in uncircumcision he might be the Father of all the uncircumcised Gentiles which believe though they be not circumcised That is That he might be a Pattern or President or Example to all the uncircumcised Gentiles which believe though they be not circumcised And such a Pattern President or Example as that God himself did set forth to be such and by whose example they might be assured that they should be justified By these words All them we must understand the uncircumcised Gentiles And note that the words in the Original viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred thus All that believe in the State of uncircumcision For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he might be a Father of All c. The word Father is to be taken here not in a common literal sence as it is verse 1. but in a Mystical sence in which sence he is said to be a Father which is as a President or Pattern or Example to another in any kind Abraham therefore is said to be the Father of all them that are uncircumcised and believe that righteousness might be imputed to them also because he was a President or Pattern or Example and that of Gods setting out which the uncircumcised Gentiles might look upon and see in him that if they believed they might be justified though they were uncircumcised because he was justified through faith when was yet uncircumcised And which the circumcised Jews might also look upon and see in him that if they did believe as well as they were circumcised they might be justified through their faith in as much as he was therefore circumcised that his circumcision might be a Seal or Testimony of the righteousness of the faith which he had being yet uncircumcised That righteousness might be imputed to them also i. e. That it might appear by the Example of Abraham to whom righteousness was imputed by reason of the faith which he had being yet uncircumcised that to them also righteousness should be imputed by reason of their faith as well as it was to Abraham though they be not circumcised That righteousness might be imputed c That righteousness might be imputed is put here for That righteousness might appear to be imputed or That it might appear that righteousness should be imputed As that God may be just is put for that God may appear to be just Chap. 3. v. 26. For words signifying the existency of a thing are sometimes put to signifie the manifestation or appearance of that thing it self which doth exist To them also i. e. To them as it was to Abraham Note here that it is all one to say Faith is imputed or entred upon account to a man for righteousness and to say Righteousness is imputed or entred upon accounts to a man to be payed as it were to him for his faith The word◠in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word drawn Metaphorically from Merchants or Accountants as I observed before Ver. 12. And the Father of Circumcision And that by reason of his circumcision which he received after his faith and in Testimony thereof he might be a Father to them who are of the circumcision but so as that they are not of the circumcision only but also walk in the steps of the faith of our Father Abraham c. Where note that in the Original the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. By reason of is to be understood which is often left so to be understood in the Greek Language Whereas there is a twofold circumcision one outward and the other inward One of the flesh whereby the foreskin of the Yard was cut off The other of the heart or spirit whereby the vices or sins of the heart are as it were cut off and cast away such as are infidelity or unbelief and the like This is to be understood of the outward circumcision if not solely yet principally as appeareth ver 11. But nevertheless the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Circumcision may be here taken for those which be circumcised as it is taken Chap. 3. v. 30. even without a Prepositive Article and then the sence may be this q.d. And that he might be the Father of those which are circumcised but yet though they are circumcised do also walk in the steps of our Father Abraham that is which imitate his faith which he had while he was yet uncircumcised Of Circumcision therefore is put for Of those which are Circumcised and when he saith in the next words To them which are not of the Circumcision only I conceive that he explains or limits or corrects his former words and tells what he means when he saith of Circumcision yet the case varieth in the limitation or explanation or correction from what went before which yet is no absurdity in Grammar To them who are not of the Circumcision only but also walk in the steps of the Faith of our Father Abraham which he had being yet uncircumcised i. e. To those which are circumcised yet so circumcised as that they are not only circumcised as though that were enough to make them Abraham's Children but do also imitate Abraham in that his faith which he had while he was yet uncircumcised Who are not of the Circumcision only i. e. Who are the Children of circumcision yet though they are the Children of the circumcision that is who though they are circumcised yet are not only Children of the circumcision that is
a new life or a new kind of life That he cals newness of life or a new life or a new kind of life here which consisteth in other gates manners than they formerly used while they were yet unregenerate and without Christ Note that this word walk is frequently in Scripture taken as a word of morality by which is Metaphorically signified the life and conversation of a Man and his manner of living who practiseth or exerciseth act after act or deed after deed taking thereby as it were step after step one step after another And it is a word of an indifferent signification taken sometimes in a good sence as here sometimes in a bad as John 12.35 c. Because we should not only rise to a new life but also continue therein the Apostle had rather say even so we also should walk in newness of life than even so also we should rise to a new life For walking presupposeth rising but rising doth not inferre walking Ver. 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrection The Apostle prevents or answers a tacâ—te Objection here For whereas he said ver 4 Therefore we are buried with him by Baptism into death that like as Christ was raised from the dead to the glory of the Father even so we also should walk in newness of life A man may object and say whereas thou sayest Paul That we are buried with him by baptism into death that like as Christ was raised from the dead even so we also should walk in newness of life thou inferrest more from the premises than the premises will allow thee for though thou maist infer from these premises viz. we are buried with him by baptism into death that we are therefore so buried that we may not live unto sin yet thou canst not infer from thence that we are therefore buried with him in baptism into death that like as Christ was raised from the dead by the glory of the Father even so we also should walk in newness of life To this objection I say the Apostle here answers or this objection the Apostle here prevents saying for if we are planted together in the likeness of his death we shall be also in the likeness of his resurrection q. d. For I may infer from those words viz. We are buried with him by baptism into death that like as Christ was raised from the dead by the glory of the Father we should also walk in newness of life as well as that That we should not live unto sin For one of those do infer the other so that if we shall not live unto sin we shall live unto newness of life If we have been planted together with him in the likeness of his death c. q. d. If we have been planted in the waters of baptism like as Christ was planted in the earth at his burial so that we be thereby truly and actually dead to sin as Christ was dead to this natural life We shall truly actually and undoubtedly spring up to a new life as Christ did at his resurrection to a life of glory Observe that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him or with him that is with Christ is to be here understood which is expressed both in the Syriac and Arabique Translations Observe also that what the Apostle meant by being buried ver 4. He meaneth by being Planted here But changeth the word buried into a more emphatical word planted the more to set out the efficacy of baptism which here he speaks of And in both these words he alludes to the burial of Christ when he was laid in the Sepulchre As Christ therefore when he was laid in the Sepulchre under the ground was said to be buried so were they said to be buried who were in baptism so dipped as that they were under the waters But because Christ was not to continue under the earth when he was buried Christ may better be said to be planted in the earth than buried For things which are buried in the earth may never rise up again But things which are planted or sown in the earth do naturally rise and spring up again after their Plantation And for this reason doth Saint Paul liken the bodies of men which are to have a resurrection when they are buried to grain which is sown or planted in the earth which is not quickned except it die 1 Cor. 5.36 And for this reason doth our Saviour himself in allusion to his death and burial and rising again liken himself to a Corn of wheat which falleth into the ground and dieth John 12.24 As Christ therefore when he was laid into the ground being he was to rise again might better be said to be planted than to be buried So they which were baptised being that they were dipped into the waters and therewith covered but not there to lie but to be lifted out or rise out of the waters again with which they were covered may be said to be Sown or Planted in those waters better than buried Especially when they are so dipped or covered with the waters of baptism as that by the Grace of God the inward operation of his Spirit going along with the outward work of the Sacrament they are therein mortified to sin For such as are mortified in baptism to sin will rise from the death of sin or from sin to which they are dead to a new life viz. a life of righteousness As they rise out of the waters again in which they are as it were buried or planted which are baptised And as Christ rose out of the earth in which he was planted or buried Together Supple with him that is like to him that is like to Christ Note that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with is here a note of Similitude as I said before In the likeness of his death That is so that we die as he died we to sin as he to this natural life As the Grain which is sowed or planted in the earth is not quickned except it dieth 1 Cor. 15.36 So they which are planted in the waters of baptism do not rise or spring up to a new life or life of righteousness except they first die to sin But if they first dy to sin then they do undoubtedly rise and spring up to a new life or life of righteousness as the corn or grain riseth sprouteth and springeth up and as they which are buried in the waters rise out of them again We shall be also in the likeness of his resurrection The words with their Supplement for they are defective had been better rendred thus We truly shall also spring up together with him in the likeness of his resurrection The sence of which words is this We truly shall also spring up as he did we to a new life of righteousness as he sprang up to a life of glory and so be like to him in
his resurrection Note therefore that the first words of this verse in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter words which are the words we have now in hand are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words are defective and must be made up out of the first words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole verse supplied and made up runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we interpret thus For if we have been planted together with him in the likeness or to the likeness of his death truly we shall also spring up with him in the likeness or to the likeness of his resurrection Where note that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice here used but in different significations for in the first place it signifieth planted with In the second place it signifieth springing up with Of the signification of the word as it is used in the first place I presume there will be no doubt But some perhaps may doubt of the signification which is given to it in the second place Know therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well to spring up with as to be planted with for Saint Luke useth the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sence Luke 8.7 where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is And other fell among thorns and the thorns springing up with it choked it But some may Object and say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of a Passive form but I have given it a Neuter or Middle signification I answer such words though they are of a Passive form yet may they be of a Neuter and Middle signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 2. ver 5. and the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 8.7 is of a Passive form but not of a Passive but Middle signification Note that in these words We shall be also in the likeness of his resurrection there is a tacite allusion to the lifting up or rising up of those out of the waters which were dipped over head and ears and so buried as it were or as he here sayes planted therein at their baptism by which as Christs rising from the dead was figured so our rising from the death of sin to a new course of life was represented and professed Ver 6. Knowing that our old man is crucified with him The Apostle prevents an Objection here for whereas he said verse 5. That if we be planted together with Christ in the likeness of his death we shall spring up with him in the likeness of his resurrection A man might object and say Paul thou speakest here thou knowest not what for do you know what you say when you say that If ye be planted with Christ in the likeness of his dâ—ath ye shall spring up with him in the likeness of his resurrection This Objection I say the Apostle here prevents when he saith Knowing that our old man is crucified with him that the body of sin might be destroyed c. q d. And when I say If we are planted together with him in the likeness of his death we shall be also in the likeness of his resurrection I know well enough what I say for I know that our old man is crucified with him that the body of sin might be destroyed c. Knowing this that our old man is crucified i. e. Knowing this that our former kind of life is mortified or left Or rather Knowing that our old nature or custom of living is abolished He spoke of this which he calls here Our old man as of a Person by a Prosopopoeia If we should look to the order or series of speech the Apostles speech is somewhat incongruous for he should rather have said here We are crucified to the old man than have said Our old man is crucified For he said verse 5. If we have been planted together in the likeness of his death And in the seventh verse he saith He that is dead is freed from sin And verse 8. If we be dead with Christ c. to which these words should be conform But as I have observed the Apostle looks more to the sence than to the form or manner of his speech as he doth Chap. 7.4 and in many other places For which reason it may be it is that he saith of himself Though I be rude in speech yet not in knowledg 2 Cor. 11.6 Our old man is crucified He alludes here to the death by which Christ dyed and therefore saith is crucified whereas otherwise he would have said is mortified or the like It is by Baptism that our old man is said here to be crucified or mortified which is when the party Baptized is so disposed as he ought to be and when God accompani th the outward work of baptism with the inward opperation of his Spirit and grace With him i. e. With Christ that is like as Christ was crucified The preposition with is used here also as a Note of Similitude That the body of sin might be destroyed By the Body of sin may be meant those many sins in which unregenerate men were wont to live before their Regeneration by Baptism as covetousness drunkenness fornication c. which he may call a Body as a Flock a People a City an Army a Legion is called a Body of which body every particular sin is a member See Coloss 3.5 That henceforth we should not serve sin i. e. That we should from this time forward serve sin no more nor be any more at sins beck or command or that Sin should not any more have such power over us as to make us her slaves and Servants to do what she would have us to do as she had before He speaks of sin here as of a Queen Lady or Mistress He is said to serve sin which obeys the motions and lusts of sin which are as it were her commands that is who when sin stirreth up any motion in him to evill presently gives his ascent to it and puts it in execution Ver. 7. For he that is dead is freed from sin For he that is dead to sin is freed from her so that she hath no power over him He speaks not here of a natural death but as he did before of a morall or spirituall death to wit a death to sin And when he saith that he that is dead is freed from sin he alludes to a Servant or a Slave which by his death is freed from the Law or bonds of his Master so that his Master hath now no power over him For such is the condition of the dead as that they are civily subject to no humane power at all Note here that for a man to be dead to sin is the same in the Apostles phrase as for sin or the old man to be crucified in him And the Apostle useth them promiscuously He proveth here that the Old man is crucified in us that we should not
means the abrogation or expiration thereof but he speaks of the Law as of an Husband by an Allegory therefore saith rather That being dead wherein we were held than That being abrogated or expired wherein we were held Wherein we were held The particle In in Wherein is to be taken here for under So is the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in the Greek here interpreted under Matth. 7.6 In those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translatours render under their feet That we should serve i. e. That being now married unto Christ and so strengthned by his Grace in the inward man we should serve Christ or we should serve God We should serve Supple God or serve Christ. The Apostle seemeth here to leave his Allegory of an Husband and Wife and Children and to speak more plainly and literally than he did before For whereas he saith here That we should serve he said in the same sence before That we should bring forth fruit ver 4. In newness By newness understand here Newness of life or a new kind or course of life rather by an Hebraism a kind or course of life different from that which we led before while we were under the Law and in the flesh In newness therefore is by a new life Before they led a sinful and ungodly life Now he would have them to lead a Righteous and a Godly life Of Spirit i e. Which the Spirit that is which the Gospel worketh or is able to work under which ye are brought For the Spirit is opposed here to the letter that is to the Law and what is more usually opposed to the Law than the Gospel So is it opposed and so is the word taken 2 Cor. 3.6 The Gospel is called the Spirit because of the Spirit of God which goeth along with it wherby man is brought to believe the Gospel and is renewed and strengthened to walk according to the Gospel by reason of which Spirit accompanying it it is also called the power of God unto salvation Chap. 1.16 To serve God therefore in newness of Spirit is to serve God by a new course of life such a course of life as the Gospel doth not only require of us but enable us also to lead For they which are under the Gospel are both required and enabled by the Gospel to lead a new life And not in the oldness of the letter i. e. And not with our old manner of living or with our old course of life which we led while we were under the Law and which was occasioned by the Law This the Apostle adds and speaks with a kind of Sarcasm because many Jews were so addicted to the Law as that they would hardly here of the abrogation or expiration of the Law as though that life which they lead under the Law before they were engrafted into Christ or had received his Gospel or his Grace was a life pleasing unto God And not in the oldness Oldness is to be taken here by an Hebraism for our old course and manner of living which was a course of life led in sin occasioned by the Law In is to be taken here for With after the Hebrew manner Of the Letter The letter is to be taken here for the Law of Moses that is for the Law as it was given by Moses and as it is precisely considered without the grace of the Gospel as it was taken Chap. 6 14 c. He calls the Law as it was given by Moses and as it is precisely considered without grace the Letter because it was described by Letters that is because it was written or given in writing and because it was in a manner but as a bare Letter or bare writing only which had no more or little more power to make a man good than by telling him what was good and commanding him to do it And being the Law was but a bare letter and did in a manner tell a man only what was good and command him to do it it did by Accident when he was bad make him worse for except a Carnal man hath grace given him to keep the commandments he runs contrary to the commandments and grows the worse by being commanded When therefore the Apostle saith And not in the oldness of the Letter we must not understand the words so as if he meant only thereby their old course of life led under the Letter that is under the Law But we must also understand them so as that he meant thereby that that course of life was occasioned at least in part by the Letter that is by the Law while they were under it as will appear by the Objection following and by the eighth verse So that these Genitives of the Spirit and of the Letter may be taken for Genitivi Efficientis Ver. 7. What shall we say then i. e. What shall we conclude then from that which we said viz. From that The Law is dead by the body of Christ And from that that we called Our former oldness The oldness of the Letter Is the Law sin q. d. Shall we conclude that the Law is a true and Genuine cause of sin Sin is to be taken here by a Metonymie for the cause of sin and the Law is to be taken here as it was taken Chap. 6.14 and Chap. 7. ver 1. 4. And as it signifieth the same with the Letter ver 6. God forbid By these words as he did before the Apostle detesteth and putteth from himself the thought of such a thing or such a conclusion as this is that the Law is a true and genuine cause of sin Nay I had not known sin i. e. Nay so far is the Law from being a true and genuine cause of sin as that I had not known sin at least so well as now I do c. But by the Law i e. But by the Law which was given in writing by Moses which did forbid sin If the written Law did forbid Sin and make it at least more known to be Sin than otherwise it would be by forbidding it surely the Law was not the genuine cause of Sin nor did it prompt or move thereunto For I had not known Lust Supple to be a Sin That is For I had not known that the inward lust and inward desire onely of that which is evil though it did not break out into any outward Act was Sin at least so well as now I do Thou shalt not covet This is the tenth Commandment of the Decalogue the Apostle omits here the object which is mentioned by Moses in that commandment viz. Thy neighbours house thy neighbours wife c. for brevities sake But though in that commandment at large there is no other object named but that which is the object of the Sixth and that which is the object of the seventh Commandment yet the object of this Commandment seems to me to be as large as the object of all the other nine
Law of my mind and bringing me into captivity to the Law of Sin It seemeth to be most probable under correction that S. Paul speaks not here either in his own person or in the person of a Regenerate man For the Law of the Spirit of life hath made me free from the Law of Sin and of death saith S. Paul while he speaks in the person of a Regenerate man Chap. 8.2 And Chap. 8. ver 9. speaking to those which are in Christ Jesus he saith ye are not in the flesh but in the spirit that is ye are not carnal but spiritual if so be that the Spirit of God dwelleth in you Now if any man have not the Spirit of Christ he is none of his And Chap. 8.13 If ye live after the flesh ye shall die but if through the Spirit ye mortifie the deeds of the flesh ye shall live S. Paul therefore speaks not here in his own person nor in the person of a Regenerate man but in the person of a man that is under the Law and unregenerate and as yet without Christ but yet not far from the Kingdom of God as I said before Ver. 15. For that which I do I allow not c. In this verse he proves that which he said in the latter part of the former verse To wit that he was sold under Sin That is that he was as very a servant or slave to sin as he which is bought in a Market is to him which buys him For a servant or slave which is so bought is not at his own disposal or under his own power to do any thing which he himself likes or would do but is at the disposal of his Lord and Master which bought him and is under his power to do whatsoever he would have him to do That which I do I allow not i. e. That which I do I approve not of in my mind as of a thing well done Note that these words I do extend further than to positive doing for they extend aswel to what he did not as to what he did as will appear by the subsequent words where that which is here spoken in generall and in gross is divided into particulars For what I would that I do not q d. For whereas I have at sometimes some light desire and will to do that which is good and which is câ—mmanded by the Law of God I do it not but am drawn away from it by contrary lusts and affections of Sin He speaks here of a light and inefficacious will to do good He proves also here that he was sold under Sin But what I hate that do I But whereas I am unwillng many times to do that which the Law forbids yet I do it being drawn by contrary lusts and affections of Sin to do it The hate here spoken of is not to be understood of a perfect hatred but of some light unwillingness neither is this unwillingness to be thought to be in him at all times when he sins against a Negative Law or Command but at sometimes onely And as this hatred is but a light unwillingness to do that which he doth So is that willingness to do that which he doth not a light and in efficacious willingness and such as takes him only at sometimes The word rendred I hate is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not always signifie a perfect hatred as may be seen Gen. 29 31. Mat. 10 37. John 12. 25 c. Video meliora proboque Deteriora sequor Saith Medea in the Poet. I see better things and allow of them in my judgement but I follow and do those which are worse Such an affection as is in the Poets Medea is in the man which the Apostle here personates or somewhat better Ver. 16. I do that which I would not These words are the same for sence and Latitude with those words of the former verse viz. That which I allow not And the Inference or Conclusion mentioned or collected here in this verse is drawn from thence If then I do that which I would not I consent unto the Law that it is good The Consequence of what the Apostle here says depends upon that which yet is a true supposition that what he would not do he would not do because it was forbidden by the Law Note that from the discourse immediately foregoing the Apostle draws a double conclusion one contained in this verse whereby he proves that the law was good and therefore Spiritual in relation to what he said ver 14 viz. For we know that the law is Spiritual The other in relation to what he said in the same verse viz. But I am carnal sold under sin which conclusion is contained or set down in the verse following in those words Now then it is no more I that do but Sin which dwelleth in me Ver. 17. Now then it is no more I that do it but Sin that dwelleth in me This conclusion is drawn not from the Sixteenth but the fifteenth verse of this Chapter and relates thither q. d. Now then if I do that which I allow not of according to my mind it is no more I that do it to wit as I am under the law and taught and directed thereby but Sin that dwelleth in me and so by Consequence I am as I said I was verse 14. Carnal sold under Sin It is no more I that do it i. e. It is not I that do it viz. as I am taught and directed by the Law Or he may say that he did it not but Sin which dwelleth in to shew that sin swayed him to do what he did when he would not do it For when two causes concur to one effect the effect is oftentimes attributed to the prime and principal cause and denied to that which is less principal though that did act also So S. Paul saith that he laboured more than all the other Apostles yet not he but the Grace of God which was with him 1 Cor. 15.10 Where he attributes his labour to the Grace of God which was the Principal cause of that his labour and denies himself to be cause thereof because though he did labour himself himself was the less principal cause of that his labour No more The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes redound and become superfluous in a sentence But Sin that dwelleth in me By Sin he means here that Sin or those Sins to which he was accustomed and which reigned in him or had dominion over him which Sins are said to dwell and may be said to reign in him by reason of those habits which they through custom and often repetition had produced in him And as Sin is said to dwell in a man by reason of that vitious habit which she produced in him So on the contrary is the holy Ghost said to dwell in us by reason of the gifts which it infuseth into us 1 Cor. 3.16
many do by that spirit mortifie the deeds of the body and therefore whereas the Apostle said verse 13. If ye through the spirit do mortifie the deeds of the body he saith here As many as are led by the spirit of God making these two phrases viz. these Through the spirit to mortifie the deeds of the body and To be led by the spirit of God equipollent They are the sons of God To wit by Adoption and so Heirs of Everlasting life Ver. 15. For ye have not received the spirit of bondage again to fear i e. For ye which have received the spirit of God or the spirit of Christ have not thereby received a Spirit which produceth servile or slavish affections in you such as ye had at the giving of the Law by reason of which ye were afraid to appear before God and by which ye were like slaves and bondmen or servants at the best which abide not for ever in their Masters house John 8 35 c. He seems to speak here to the Jews in particular which lived at Rome He proves here in this verse that they are the sons of God first Negatively by that that they have not received a servile spirit and so they are not slaves and servants then Affirmatively by that that they have received a filial spirit which shews them to be children The spirit of Bondage That is a spirit which makes you as slaves or as servants in your affections This Genitive case to wit of bondage seems to be Genitivus Effecti The Apostle seems here to allude more especially to the affection of the Jews with which they were affected at the giving of the Law when Moses himself feared and quaked exceedingly Heb. 12.21 And when the people at the sight of the thunders and lightnings and the noise of the tempest and the Mountain on which God stood smoaking removed and stood a far off and said unto Moses speak thou unto us and we will hear but let not God speak unto us least we die Exod. 20. ver 8 9. Read for it seems to me to illustrate what is spoken in this and the following verses what the Apostle writeth Heb. 12. ver 18 19 20 21 22 23 24 To fear I conceive as I said that the Apostle alludes here to that servile fear whereby at the giving of the Law the people drew away from the presence of God and stood farther off from him as being afraid of him To fear therefore is to fear God after a servile manner and so to be afraid of him as not to dare to approach to him But ye have received the spirit of Adoption i. e. But ye have received a Spirit which maketh you like sons in your affections and so not to be afraid to draw nigh to God or to appear in his sight as slaves and Servants are afraid to appear in the sight of their Lords and Masters but to be bold towards him and to desire to appear before him as Children before their parents The spirit of Adoption i. e. A spirit which worketh a son-like affection in you towards God and by which ye are adopted into the number of his Children This Genitive is Genitivus Effecti He saith rather the spirit of adoption than the spirit of filiation or son-ship because he spoke of them before as slaves or servants and as having the spirit of bondage and such cannot be made natural sons but adoptive they may For though they were servants and slaves before yet they may be made of servants not only free but stated also in the state or place of natural sons which kind of sons are called sons by adoption He alludes here to the custom of men in adopting children This spirit of adoption which he here speaks of is no other than the spirit which he hath so often spoke of in this chapter to wit the spirit of life and of God and of Christ Whereby we cry Abba Father q d. Whereby we are affected towards God as Children are towards their Parents Note here the Enallage of the Persoâ— which he changeth from the second to â—he first Children when they would have or ask any thing of their Father they call him by that relative name of Father which argues the natural love which they have towards him and the apprehension which they have of the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath towards them To cry Abba Father is put therefore here per Metonymiam Effecti for to be son-like affected towards God and to apprehend him fatherly affected towards us We cry To wit to God He saith to cry that is to speak and call aloud to God because loud speaking in this case argues confidence whereas Low speaking would argue fear Abba Abba is a Syriack word signifying as much as Father Father This seemeth to be added to explain the Syriack word Abba we have the like Mark 14. ver 36. Ver. 16. The spirit it self beareth witness with our spirit that we are the children of God Some had rather read it thus the spirit it self beareth witness to our spirit c than as it is here translated For the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put sometimes for the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Vulgar translation renders it testimonium reddit I prefer the taking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And follow their translation who render it The spirit it self beareth witness to our spirit that we are the children of God rather than the other viz. The spirit it self beareth witness with our spirit But now what is here meant by the spirit or what spirit is it which is said here to bear witness to our spirit Some say that by the spirit is here meant the same spirit which he hath so often spoken of before in this chapter q d. The spirit it self which we have received witnesseth to our spirit that we are the children of God And whereas it is read commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus ipse The spirit it self some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem spiritus the same spirit If we take the spirit in this sence to wit for the spirit so often spoken of before in this Chapter then the Apostle useth a Prosopopoeia here in speaking of that spirit as of a Person The spirit to which the witness is given is our spirit that is our soul that is the understanding or conscience of every one of us or by a Synechdoche we our selves That which is witnessed to our soul conscience understanding or spirit or to us our selves is That we are the Children of God But how now is the spirit aforesaid said to witness to our spirits that we are the children of God Answ It was said that the Apostle speaks of that spirit as of a Person by a Prosopopoeia though it is indeed but an habit or Quality in the soul Therefore we must not think that it gives testimony to us
weight of Glory Into The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth here not the intrinsecal term of the mutation into which the creature should be changed but the extrinsicall term of time when it shall be changed or delivered from the body of Corruption q. d. At the Glorious liberty i. e. At the time of the glorious Liberty of the Sons of God Ver. 22 For we know i. e. For we who have the knowledge of God and of his Truth know The whole creation The whole universe of the Creatures The word Creation is put by a Metonymy here for the Creature Yet know that it is the same word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is used ver 19 20 21 And that it might have been as well rendred Creature here as there Groaneth A Metaphor from women groaning in their travaill because of their pain and desiring to be delivered of it And travaileth in pain together A Metaphor from women still who in their travail are in great pain and desiring to be delivered of that pain And then desire shall not be frustrate He speaketh here of the Creation or the irrational Creatures as if they had reason and were every one a person by a Prosopopoeia And he saith They groan and travail in pain because that that which they suffer from wicked men is grievious to them that is is such as if they had sense and feeling would prove grievious to them and insufferable as being contrary to their nature and the end of their Creation and such as they would desire to be delivered from And intimates that this their desire shall not be frustrate being grounded upon Gods promise that is upon Gods decree to deliver them Together This relates to the Members of the Creation that is to the severall Creatures of the world all of which groan and travail in pain The Apostle sayes indeed not all the Creatures but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation groaneth together and useth a noun of the Singular number but yet because this noun is Nomen collectivum as the word world and the word people is which containes many particulars of many kindes in it the Apostle may say of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to those several species of things which it contains though he relates not to any other things Vntill now i e. To this very time from the time that man first sinned These words For we know that the whole creaâ—ion groaneth and travaileth in pain together untill now may relate to those words of the 20. verse For the Creature was made subject to vanity not willingly and be as a confirmation of them Or they may relate to those words of the 21 verse The bondage of Corruption as proving that the Creature is under such a bondage by its groaning and so groaning as that it desires to be delivered from it I have taken the word vanity ver 20. and the word Corruption ver 21. hitherto for men wicked men or sinners as some others have done before me But we may take the word vanity ver 20 and the word Corruption ver 21. for mutability or a change to the worse yea a substantial change as well as accidental To Vanity and Corruption this way taken was the Creature especially the Sublunary Creatures which we must now either solely or chiefly understand here by the Creatures made subject either wholly or in its parts for the sin of man for as God cursed the earth for Mans sake when he had eaten of the forbidden fruit Gen. 3.17 So no doubt did he the rest of the Elements and Elementary compounds by which they became more impure than they were before and more subject to corruption and were more often corrupted and that in a baser manner than otherwise they would have been I say than otherwise they would have been for though Man had never sinned yet there would have been a Corruption of the Elements in their parts being that there would have been a Generation of herbs and trees and other things But yet not such a corruption as hath been since mans fall since which the earth brings forth such store of Thorns and Thistles and such like weeds and the Air is pestered with so many unwholesome fogs and vapours and the like c. And the Corn is vexed with blasting mildews and the like besides that that wicked men abuse these Creatures and corrupt and wast them in their abuse If we take these words Vanity and Corruption in this sence we must say that the Apostle speaks of them as of Lords or Ladies by a Prosopopoeia and interpret this whole discourse from the nineteenth verse hitherto in Analogy to the sence of those words so taken which is easie to do by what I have already said Which of those interpretations he will prefer before which I leave to my Reader Ver. 23. And not onely they Or not only It to wit the whole Irrational Creature or Creation But our selves also which have the first fruits of the Spirit i. e. But we men also we I mean which have the first fruits of the Spirit we I say groan within our selves c. Which have the first fruits of the spirit By this he describes Regenerate men who have all of them the first fruits of the Spirit of God or of the holy Ghost but none of them the full harvest thereof here in this life And distinguisheth them from those which are Irregenerate The first fruits of the spirit are opposed here to the full harvest and that abundance of the spirit which we shall have in the world to come In saying the first fruits of the spirit he alludes to the first fruits of the Corn or the like used in the Law of which we may read Levit. 23.10 Deut. 26.2 which first fruits the People of Israel did offer by the command of God partly that they might acknowledge their thankfulness to God for the fruits of the earth Deut. 26. ver 1 2 3 c. But partly that the other Corn or fruit might be thereby sanctified Levit. 23.14 Rom. 11.16 As therefore the Israelites by offering the first fruits to God were confident of enjoying the rest of the Corn or Harvest in due time So do Regenerate men out of the sense and feeling which they have of the first-fruits of the spirit which they enjoy here in this world conceive hope of enjoying the full measure of the Spirit in Glory in their due time in the world to come Well doth the Apostle here say We which have the first fruits of the spirit and distinguisheth himself and such as he from the Irregenerate For they which have none of the spirit nor any fruits thereof they though they may groan for pain yet they cannot wait and hope for the Redemption of their bodies at the last day for they have no grounds of any such hope Groan within our selves That is groan truly and in heart
Jews concerning the Gentiles and the Gentiles concerning the Jews their variance and discord must needs end in a firm peace and concord That ye may abound in hope i. e. That ye may have exceeding strong hope of everlasting life or everlasting glory Through that joy and peace The fruits of the Spirit are love joy peace c. Galat. 5.22 and such fruits raise an hope in us of everlasting glory to a great height and make it exceeding strong See Rom. 5. v. 4 5. Through the power of the Holy Ghost i e. By the powerful operation of the Holy Ghost Ver. 14. And I my self also am perswaded of you Brethren that ye are full of goodness c. The Apostle prevents an Objection here For some of the Romans may say Paul By this your writings to us you think that there is little goodness in us and that we are such babes or fools as that we know not what is amiss and are not able to admonish one another in a brotherly way when any errs but whatsoever you think others think that we are full of goodness and knowledge and that we are able to admonish one another This Objection I say the Apostle prevents here saying I think not so but I my self also am perswaded of you Brethren as well as others that ye are full of goodness filled with all knowledge and able to admonish one another I my self also am perswaded Supple as well as others This perswasion which the Apostle here speaks of was grounded upon the fame and speech of men of credit That ye also are full of goodness i. e. That ye also as well as other brethren are full of goodness Supple one towards another c. By Goodness understand here the act or acting of goodness and take Goodness here for Loving kindness Filled with all knowledge i. e. That ye are endued with very much knowledge He saith all knowledge here as he said all joy v. 13. Here is a double Auxesis in these words Filled with all knowledge One in the word Filled another in the word All. He speaks here more especially of the knowledge which they had of Christs receiving both Jews and Gentiles and of the nature of things indifferent and of what was a fault and what not and how to teach and admonish c. Able also to admonish one another Supple when any did amiss and wanted admonition Note that what the Apostle speaks here he doth not attribute to all the Roman◠as though all were full of goodness and knowledge and able to admonish his brother but only to certain of the most eminent of them Because the Romans were one Body or one Church in which were members of divers qualities a◠some ignorant some knowing c. The Apostle speaks of them sometimes as of ignorant and wanting admonition And sometimes again as knowing and able to admonish in respect sometimes to one sort of them sometimes to another Ver. 15. Nevertheless Brethren I have written the more boldly unto you in some sort q. d. Though I am perswaded of you Brethren that ye are full of goodness and knowledge and are able to admonish one another yet nevertheless I have written to you somewhat the more boldly or more freely than otherwise I should do because of the grace that is given to me of God c. that is because I am the Apostle of the Gentiles Note that this Comparative degree doth here diminish its Positive In some sort By this the Apostle doth also lessen or mince what he said before of his boldness for these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do diminish something of that of which they are spoken as ver 24. 1. Cor. 13.9 c. As putting you in mind i. e. Not as teaching you what ye know not but as putting you in mind or calling to your remembrance what ye know By this the Apostle doth somewhat excuse his boldness to the Romans but that by which he doth chiefly excuse it is that which follows Viz. Because of the grace that was given to him of God Because of the grace that was given to me of God These words relate not to these which went immediately before but to those I have written the more boldly to you in part And contain as I said his chief Reason why he wrote so boldly unto them By Grace here is meant that which follows in the next verse Viz. That he should be the minister of God to the Gentiles q. d. I have written unto you the more boldly because the Office in which God hath placed me requireth me so to do The word Grace doth commonly signifie a free gift of God here an Office by a Synechdoche generis Ver. 16. That I should be the Minister of Jesus Christ to the Gentiles i. e. That I should be the Servant of Jesus Christ to the Gentiles to minister the Gospel to them In what he should minister to the Gentiles he shews in the next words Viz. ministring the Gospel of God And among these Gentiles the Romans are contained as being the most part Gentiles That I should be the minister of Jesus Christ This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister is a word which generally signifies any publick minister whether Civil or Ecclesiastical As appeareth Chap. 13. ver 6. Acts 13.2 But it is limited here by those words following Viz. Ministring the Gospel To an Ecclesiastical Minister a Preacher of the Gospel yea to a Priest for though the preaching of the Gospel be the Office to which this minister is here limited yet the Apostle speaks of himself here Metaphorically as of a Priest and the Sacrifice which he hath to offer for every Priest hath his Sacrifice are the Gentiles To the Gentiles Saint Paul was elected of Christ Jesus to be a minister to the Gentiles Acts 9.15 And it was agreed between Paul and other Apostles that he should go to the Gentiles and they to the Circumcision Galat. 2.9 wherefore he calls himself a Teacher of the Gentiles 2 Tim. 1.11 But yet we must not understand him so as if his ministry were limited only to the Gentiles to preach to them only for he teacheth the Jews in many places of this Epistle as well as the Gentiles and it is not likely that Saint Paul would go beyond the limits of his commission he therefore saith that he is the minister of Jesus Christ to the Gentiles not because he might not or ought not to preach the Gospel to the Jews also but because it was the will of Christ Jesus who chose him to be his minister that he should preach chiefly unto the Gentiles and bring forth fruit chiefly among them It seemeth by this that the Apostle spake what he spoke here ver 14 15 c. to the Gentiles which lived at Rome who perhaps were men skilled in humane learning and therefore somewhat puffed up and not so ready to take such admonitions as Saint Paul gives
Note that by word the Apostle means the preaching of the Gospel By deed he means the miracles which he wrought in confirmation of what he preached as he himself expounds himself in the subsequent words see Acts 7.22 where is the like manner of speech Ver. 19. Through mighty signs and wonders He sheweth here what he meant by the word Deed ver 18. which is to be taken there collectivè for deeds The Lord gave testimony unto the word of his grace and granted signs and wonders to be done by the hands of his Apostles Acts 14.3 Concerning these signs and wonders some make a râ—al distinction between them as though signs were lesser miracles wonders greater signes such as may be done by the force of nature though not so quickly Wonders such as exceed the reach of nature But others make signs and wonders to be the same things and say that they are called signs because by them as by strange and unwonted things some thing is signified to be from God For they are wrought to assure men of some Divine truth and wonders because they raise wonder and admiration in the beholders By the power of the spirit of God Some make this to be the sence of these words q. d. Through mighty signs and wonders which I wrought by the power of the Spirit of God Others this q. d. Through Mighty signs and wonders and by the Spirit of God And as by the mighty signs and wonders they understand the casting out of Divels healing of the sick the raising of the dead to life and the like So by the power of the Spirit of God they understand the gifts of prophesie gift of tongues and discerning of Spirits c. of which see 1 Cor. 12.10 In this sence the power of the Spirit of God is to be taken for the miraculous gifts of the Spirit which are the effects of the power of the holy Ghost by a Metonymie and they again for such particular gifts as I spake of by a Synechdoche generis Again In this second sence the power of the Spirit of God is taken for works or miracles wrought In the first sence It is taken for the means or cause by which those signs and wonders were wrought which he spoke of From Jerusalem and round about unto Illyricum Jerusalem was the chief City of Judea and Illyricum was a Countrey now called Sclavonia many hundred miles distant from it Between these two places did S. Paul travel and preach to the interiacent people not steering his course in a streight line but travelling up and down in a compass which he calls here round about S. Paul began not his preaching at Jerusalem but at Damascus yet afterwards he went to Hierusalem and preached there from whence he went North and North-west preaching the word That which the Apostle saith here in summ is particularly and largly described in the Acts of the Apostles I have fully preached the Gospel of Christ The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is so that I have filled all places with the Gospel of Christ So some who say that these words All places are here to be understood and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel which is of the Accusative case is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Gospel is of the Dative case in Greek which answers to the Ablative case in Qutin by an Antiptosis But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is so that I have extended or dilated or spread the Gospel of Christ So others who say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes to extend dilate propagate or spread by a Metaphor perhaps from a bladder or some such thing which is dilated and extended or stretch d out while it is filled with wind or the like A proof of this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they give by a like word out of Ecclesiasticus Chap. 24. ver 35. where we read thus in the Septagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which they render thus and extending or diffusing wisdom as Phison and Tigris do their matters in the dayes of new fruits And Ecclesi 24. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render thus And extending or diffusing understanding as Euphrates and as Jordan in the time of Harvest Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. So that I have fully perfâ—rmed the preaching of the Gospel of Christ So a third sort And thus the Gospel is put by a Metonymie for the preaching or Ministery of the Gospel And this cometh neer to our translation when it says I have fully preached the Gospel of Christ The meaning whereof is this that he had fully preached to all that lived between Jerusalem and Illyricum round about all the Mysteries of the Gospel which were necessary to Salvation That is as our Apostle saith in other words Acts 20.27 That he had declared unto them all the counsel of God And yet me thinks there is somewhat more that the Apostle aims at in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place and that is the success answering the end or intent of his preaching which was that his Gospel was also received We must therefore understand these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is So that I have fully preached the Gospel not onely of that that he preached the Gospel and all the mysteries thereof in all those places but also that he preached them effectually so that they were believed and received by all that dwelt there Ver. 20. Yea so have I strived to preach the Gospel not whâ—re Christ was named c. i. e. Yea I have with a kind of ambition strived and chosen to preach the Gospel after this manner to wit in word and deed with signs and wonders by the power of the Spirit of God not in those places where Christ was named lest I should build upon another mans Foundation But in those places where Christ was not so much as named before so that that which is written c. Now for the connexion of this with the former verse the Apostle prevents an objection here For whereas he had said in the former verse that he had fully preached the Gospel of Christ from Hierusalem to Illyricum it might be objected that that was no great matter for him to do or glory of For it might be that others had preached there before and instructed them in the knowledge of the Gospel This objection the Apostle prevents saying Yea so have I strived to preach the Gospel not where Christ was named but where he was never so much as named before So have I strived to preach the Gospel This particle so relates not to that word strived but to that word Preach q. d. Yea I have strived to preach the Gospel so And this particle so signifies after that manner that is after that manner to wit that he had spoke of that is by word and deed through mighty signs and wonders c. Have I strived to preach the Gospel