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
which is the wages of sin and which never falls upon any one but for sin reigned over all men from the days of Adam to the days of Moses though they had not sinned as Adam had who transgressed against a law which God gave him to keep with his own mouth which Adam was a Figure of Christ who indeed was then to come but is since come among us And therefore was he a Figure of Christ because as Christ derived something to his children so did Adam before Christ came derive something to his But yet if we come to particulars that which Christ derived to his children was Grace and the free gift of God But that which Adam derived to his was Original sin which I call here the Offence 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 15. But yet not as the offence which Adam derived to his Children so also is the free gift which Christ derived to his for equality but this much exceeds that For if by the offence which was caused by one to wit Adam and by him derived to his Children many to wit so many as are born of him are either already dead or shall surely die In a much higher degree and more plentiful though contrary manner hath the grace of God that is the gift of grace which is by one man Jesus Christ abounded unto many even to so many as are born of Christ that they might live 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. Not I say as was the offence or sin which was by one to wit Adam So is the gift which is by one to wit Christ Jesus For the Judgement of God passed upon the Children of Adam to their condemnation by reason of that one sin or offence which Adam derived to them But the free gift or pardon which is derived by Christ to his Children is the remission or pardon not of that one only offence but of many other offences to their justification 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ 17. Again if by that one sin or offence death reigned by reason of one man to wit Adam who was the cause of that sin or offence and who derived it to his Children over all the Children of Adam After a far more bountiful and glorious manner shall life reign by one to wit Jesus Christ over all the Children of Christ who receive by him abundance of grace and of the gift of righteousness by the remission and pardon of their many sins and offences 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life 18. Therefore that I may resume and perfect what I began to say but left unperfect verse 12. As by reason of that original sin or offence which was caused by one and by that one to wit Adam derived to all his Children judgement came upon all men which were born of Adam whereby they were condemned to death Even so by reason of that righteousness or justification which was purchased by one even Jesus Christ and by that one derived to all his Children the pardon or remission of sins which was a free gift from God came upon all men which are born of Jesus Christ so that they are thereby justified and translated from death to life 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. I said by reason of the offence which was caused by one to wit Adam and I said by reason of the righteousness or justification which was purchased by one to wit Jesus Christ For as by the disobedience of one man that one man Adam who disobeyed God by eating of the Tree concerning which God had said Thou shalt not eat thereof many yea so many as were born of Adam were made sinners through the offence which was caused by him So by the obedience of one even Jesus Christ who obeyed God unto death even the death of the Cross shall many yea as many as are born of him be justified from their sins through the righteousness which was purchased by him 20 Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 20. Moreover least any one should say that though sin was in the world untill the Law yet surely when the Law was once entred sin was taken away let me tell you that the Law was so far from taking away sin that sin did abound by the entring in of the Law But yet to our comfort when sin abounded the Grace and Mercy of God through Christ did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. 21. So that as sin hath reigned unto death by Adam even so the grace and favor of God hath reigned through justification and remission of sins unto Eternal life by Jesus Christ our Lord. CHAP. V. Vers 1. Therefore being justified by faith we have peace with The Apostle having shewed in the foregoing part of this Epistle that we are justified not by the works of the Law but by faith cometh here to shew the fruit and excellent effects which follow or come by that Justification Being justified c. Concerning the signification of this word See Chapter 6. ver 7. We have peace with God That is God is at peace with us so that though we have sinned yet God will nor pour out his wrath upon us for our sins as he will upon other sinners because we are justified by Faith These words are not so to be understood as though the meaning thereof were that we were peaceably affected towards God But so as that God is peaceably affected towards us And the word Peace here is opposed to Wrath to wit the Wrath of God of which he speaks ver 9. And not God but we are the Object of this Peace or they to whom this peace is shewed and God is as the Subject so when we say we have favour with God God is the Subject we the Object to whom this favour is shewed Through our Lord Jesus Christ i. e. Through the merits and mediation of our Lord Jesus Christ Jesus Christ is called here our Lord because he bought us with a Price 1 Cor. 6.20 2 Pet. 2.1 which Price was his own blood with which price he redeemed us out of the bondage
live any longer therein For if they be dead to sin but in promise and profession only they cannot to wit with any face live to sin For who can with any face live to that which he hath promised and professed he hath nothing to do with and which he hath renounced And if they be dead to sin not in promise and profession only but in truth and reality also How can they possibly live to sin For it implieth a contradiction to be truly and really dead and yet to live to the same thing to wit at the same time When therefore Christians may be said to be dead to sin these two manner of wayes I conceive that the Apostle argues here in this part of the Chapter from both these wayes that is from the promise and profession which they make in their entrance and admission into the Church of Christ that they renounce sin and will die unto it which he prosecutes in the third and fourth verses And from that that if they be true Christians they are dead to sin in truth and reality which he prosecutes in the verses following We that are dead to sin We may take notice here of the difference of these two Phrases to wit to be dead to sin which is the Phrase the Apostle here useth And to be dead in sin which is a Phrase the Apostle useth Eph. 2. ver 1.5 c. he is said to be dead to sin which obeyeth not sin nor followeth the lusts thereof He is said to be dead in sin which is so under sins dominion as that he can get no more out of it in a manner than a dead man can get out of the Grave Therein The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred Thereto Ver. 3. Know ye not that as many of us as are baptised into Christ Jesus are baptised into his death i. e. Know ye not that so many of us as by baptism have entred our selves into the number of Christ Jesus his disciples and have by the Susception of baptism obliged our selves to follow him and his doctrine that we I say did by that our baptism and the susception thereof and the ceremonies therein used profess and promise that we would renounce sin and die to her which death was typified as it were and figured in the death of Christ and the death of Christ figured in our baptism that is in plainer and shâ—rter terms have not as many of us as have been baptized professed and promised by or in our baptism that we would renounce sin and die or become dead unto her As Christ once died to this naturall life Note that whereas the Apostle said ver 2. How shall we that are dead to sin live any longer therein he doth here illustrate and shew the truth of that his saying First by shewing that we Christians are dead to sin in promise and profession at the least And this he doth in this verse And Secondly by shewing that we are therefore dead to sin not that we should live again to her but that we should live a new life to wit a life to righteousness and this he doth in the next verse As were baptized into Jesus Christ To be baptized into Jesus Christ is by the susception of Baptisme or by the promise therein made to subject ourselves to Christ and to acknowledge him to be our Master whom we will readily follow and whose Gospel and Doctrine we will readily embrace and whose commands we will receive and keep without dispute See Acts 19.5 1 Cor. 1.14 The Baptism by which we are baptized into Jesus Christ is not different from that Baptism by which we are baptized in the Name of the Father and of the Son and of the Holy Ghost yea we are baptized into Jesus Christ by being baptized in the Name of the Father and of the Son and of the Holy Ghost and while we subject ourselvs to them we subject ourselves to Jesus Christ for they are all one their commands one their doctrine one Were baptized into his death i. e. Were baptized into the similitude and likeness of his death for so the Apostle seems to explicate and express himself ver 5. And by consequence into a death to Sin which was typified both by the ceremony of being dipped over head and ears in baptisme as also by Christs Death They were baptized into the similitude of Christs death which were dippâ—d over head and ears in the waters at their Baptism for by being dipped over head and ears in the waters at their Baptisme they were as it were buried in the waters which burial represented the burial of Christ in the bowels of the earth and by consequence Châ—â—sts death This burial in the waters at their Baptism as it did figure and represent Christs death So it did figure and represent the death of those which were baptized unto Sin which the Apostle here intimates and we are to take notice of And as it did figure and represent the death of those which were baptized unto sin so it was a kind of profession that they did renounce sin and would dy thereunto Where note that at this Baptism the party to be baptized did by word of mouth promise and profess that he would renounce sin And what he did promise and profess by word of mouth he did promise and profess by the ceremonies to which he submitted himself in baptism For whether he were sprinkled with water or whether he were dipped over head and ears he did by those ceremonies and either of them promise â—nd profess that he had or would renounce sin and have nothing to do with the foul pollutions of her unclean motions and lusts For by being sprinkled with water he shewed that he had or would cleanse himself and as it were wash himself from sin And by being dipped over head and ears and so by being as it were buried in the water he shewed that he would die or was dead to sin for none but dead men use to be buried Into his death i. e. Into the similitude or likeness of the death of Christ which death of Christ was a figure or representation of our death to sin And by being baptized into that we did profess that we would renounce sin and die to her Note therefore that the death of Christ was not only a cause of our death unto sin But was also a figure and certain Typical representation thereof For it signified or figured our death to sin And did Typically and Figuratively teach us what we should do that is that we should die to sin as Christ died to this mortall life And this is evident by certain passages of the former part of this Chapter And not only the death of Christ but his Resurrection and his Ascention into heaven did figure and typically set forth what we should do who have been baptized into Christ For as Christ was raised from the dead so should we rise to a new
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
by Moses and so personates them as if they were but one single person Theophylact. and Saint Chrysostome before him interpret this place by such a figure This figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of personating others the Apostle doth especially use when he speaks of things which would not be so pleasing to them to whom they truely be long and he doth it First for modesty sake and secondly that he might give the lesse offence to them Ver. 10. And the Commandment which was ordained to life and the Commandment which was ordained of God for this end that they to whom it was given might lead an innocent holy and just life And by so living might attain to an happp and blessed life as a reward thereof I found to be unto death i. e. I found to be an occasion to bring me to death viz. a death to innocencie and holiness and righteousness first and then to the guilt of aeternal death as a reward or punishment of that former death Ver. 11. For sin taking occasion by the Commandment c. Note here that the Law did not if we speak properly so much as give an occasion to sin to stir us up to evill But sin took an occasion by the Law He speaks of sin as of a Person Deceived me He saith deceived me because sin guilds over her baits and her evil mot ons with the appearance of some good which though they are apprehended as good appear at last in their own colours even evill as they are so that the Sinner at length sees that he was deceived by them And by it slew me It slew him by taking away his life of innocency first And then making him guilty of aeternall death Ver. 12. Wherefore the Law is holy i. e. Wherefore the Law is separate f om all evill that is Wherefore the Law is good notwithstanding that which hath been objâ—cted against it To be holy signifieth properly to be separate from other things by way of eminency and in a partâ—cular manner that is said to be holy which is separate from all manner of naughtiness This conclusion or inference is drawn chiefly from those words Viz. I had not known Sin but by the Law c. And the Commandment holy and just and good By the Commandment is meant the tenth Commandment as before This Commandment may be saâ—d to be holy because it forbids those lusts and desires which tend to the immediate dishonour of God And just in that it forbids those lusts and desires which tend to the immediate hurt of our Neigbour and good in that it forbids those lusts and desires which tend to the immediate hurt of our selves There is a difference between a Law and a Commandment for a Law is a body of commands or commandments given by a Law-giver As when we say The Law of Moses or the Law of Christ each of which contains many particular commands But a Commandment is but a particular mandat or praecept or branch of a Law which commands or forbids some particular or special thing to be done or left undone Ver. 13. Was then that which is good made death unto me i. e. Was then the Commandment which is in it self good the cause of death to me Or was the Commandment which was in it self good the cause why I died to Innocency first and then through that became guilty of eternal death That which is good By that which is good he meaneth the Commandment of which he spoke in the foregoing verse And under the name of good he comprehends here that which he called Holy and Just and Good before God forbid See ver 7. But sin Supple was made the cause of death to me That it might appear sin i. e. So that it did appear to be sin indeed sin in her own colours by those effects which she wrought in me Note that the particle That is here a note or sign of the Event Working death in me by that which is good i e. By working death or because she wrought death in me by the Commandment which was good The death here spoken of may be understood not only of death to Innocency but also of Eternal death of which the death to Innocency makes the nocent man guilty That Sin by the Commandment might become exceedingly sinful i. e. So that Sin taking occasion by the Commandment and by that working all manner of Concupiscence in me did shew her self exceedingly Sinful He speaks of Sin as of a Person by a Prosopopoeia and therefore calls Her sinfull Ver. 14. For we know that the Law is spiritual i. e. For we all very well know that the Law is Spiritual and commands spiritual things The Law is spiritual The Law is said to be spiritual because it commands spiritual things and ordereth of it self to a spiritual life And now if the Law be such it cannot be made death or be the cause of death in it self to any one By this he proves what he said first in the former verse viz. that that which is good that is That the Law was not made death unto him But I am carnal sold under Sin But I at my best estate am carnal being addicted to the affections and lusts of the flesh which move me contrary to the Law and am carried away with them yea I am as very a servant or slave to Sin as he which is bought or sold in a market is a slave or servant to him which bought him By this he proves that which he said last in the former verse viz. That it was Sin which was made death unto him Note here that the Apostle speaks in the person of one which was under the Law yet which had attained to the highest degree in that Estate that a man could attain to which was not yet in Christ For every one which was under the Law had not such a mind as he here speaks of in the latter part of this Chapter And there were divers degrees of them which were under the Law Suppose therefore that the Apostle speaks here of such an one as that Scribe was which our Saviour speaks of Mark 12.34 of whom he says that he was not far from the Kingdom of God Sold under Sin i. e. As very a servant or slave to sin as he which is bought or sold in a Market is a servant or slave to him that buyes him He alludes here to servants or slaves which are bought and sold in a Market to be under the power or command of the Buyer so that to be sold under Sin is as it were to be sold to Sin to be under her and her command As he alludes here to a servant or slave which is bought or sold in a Market So he alludes to a servant or slave which is taken in the wars ver 23. When S. Paul saith here that he is carnal sold under Sin And when he saith ver 23. I see another Law in my members warring against the
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.
happy as they To Emulation Emulation is a grief of mind whereby we grieve for the good of another not because that good is in him but because that good which we see in him is not in us Envy is a grief of mind for the good of another as well as Emulation But here is the difference Envy is joyned with a desire and endeavour to diminish that good which is in an other upon a perswasion that our excellency is thereby obscured But Emulation is not joyned with a desire to diminish his good but with a desire to make our selves as good as he Them which are my flesh i. e. Them which are my Kins-men according to the flesh as he speaks Chap. 9.3 They are said to be the same flesh who are made or who spring from the same flesh by a Metonymie He means the Jews here which were all of the same flesh with him to wit The flesh of Abraham Isaac and Jacob And might save some of them i. e. And might bring some of them at least to Salvation by the Gospel which I preach which is the power of God unto Salvation Cap 1.16 Ver. 15. For if the casting away of them be the reconciling of the world i. e For if the casting away of the Jews be an occasion of the reconciling of the Gentiles unto God The casting away of them i. e The rejecting of the Jews for their unbelief Be the reconciling of the wâ—rlâ— i. e. Be an occasion of the reconciling the world to God Metonymia Of the world i. e. Of the Gentiles See ver 12. What shall tâ—e receiving of them Supple To the savour of God Be Supple To the world or to the Gentiles But life from the dead i. e. But yet a further cause of a spiritual life to righteousness from death in sin or from among those which are dead in sins His meaning is that by this means more Gentiles would be brought to the faith then now are brought By Life is here meant a Spiritual life led by the Faith of God per Synechdochen generis And that is put again for the cause of such a life per Mytonymiam effecti And by the dead are meant such as are dead in sins And this life so taken is to be understood here as a life coming to the Gentiles by the receiving of the Jews to favour For this verse is the very same for sence with the Twelfth verse And prevents the like objection as that doth and yields the like argument or proof to shew that the Jews stumbled not that they should fall as that also doth wherefore between this and the former verse we may understand these or the like words Neither need ye fear that if the Jews should be brought to salvation ye Gentiles would be cast off again q. d. Neither need ye fear that if the Jews should be brought to Salvation the Gentiles will be cast off again for if the casting away of them be the reconciling of the world c. Ver. 16. For if the first fruit be holy the lump is also holy q. d. For seeing that the Patriarchs Abraham Isaac and Jacob which were as it were the first fruits and the Root of the people or Nation of the Jews were holy the people or Nation of the Jews which spring of them shall also be esteemed holy This is to be referred to the first part of the first verse viz. I say then hath God cast away his people God forbid Or which some account the same to the first part of the eleventh verse viz. I say then have they stumbled that they shovld fall God forbid And it may â—ave its immediate reference to the fourteenth verse also As if the Apostle would also shew by this that what he â—here said of magnifying his office as he was the Apostle of the Gentiles for this end that he might provoke the Jews to emulation and save some of them was not a groundless conceit as though there was no hope of bringing the Jewes to Salvation But that what he did in this he did upon good ground being that the whole people of the Jews were holy as their fore-fathers Abraham Isaac and Jacob were holy and therefore might in all probabilities be saved Such is the Apostles skill and artifice that while he brings a proof to prove a thing which is further off he will by the same proof often prove the thing that went immediately before also The Apostle Supposeth here that the Patriarchs or forefathers of the Jews viz Abraham Isaac and Jacob c. were holy and from thence gathereth or concludeth that if they were holy the whole people or Natâ—ion of the Jâ—ws where holy also and this his conclusion he proveth or illustrateth rather by two similitudes or comparisons The first from the first fruits with which the lump doth agree in nature The other from the root and the branches of a Tree which naturally follow the condition one of the other If the first fruit be holy By the first fruit is here Metaphorically understood the Patriarchs Abraham Isaac and Jacob c. which were the fore-fathers of the Jews and the holiness here spoken of is not the holiness of Regeneration or the holiness which consists in the conformity of our actions with the Law of God but that holiness whereby God hath separated the fathers of the Jews and by vertue of his promise to them Gâ—n 17.17 Their seed also after them throughout all generations from the common ranke of men to be a God to them So as not utterly to forsake them at any time and to leave them without all means of Salvation which is a blessing peculiar to them above all the Nations of the world For though God doth afford mâ—ans of Salvation to other people also yet this proceeds not from the promise of God to them or to their Ancestors as it doth to the Jâ—ws neither have they any thing to the contrary but that God will and may forsake them utterly if they should be disobedient to him as the Jews have been But yet he wâ—ll never leave the whole nation of the Jews without the meaâ—s of Salvation neither will he but save them if â—hey imbrace the means foâ— thâ—ir unbelief shall not make the faith of God without effect Chap. 3.3 See Cap. 15. ver 8 9. Note that Holiness signifieth a Separation of some things from others or some persons from others by way of Eminâ—ncy And so the Jâ—ws and their forefathers may be called holy here because God had separated them from all other People by a peculiar blessing the blessing which I have spoken of The first fruit The Apostle aâ— some say alludes here to the sheaf of the first fruits Lev. 23. ver 9 10 14. where the Lord speaks thus to the poeple of Israel When ye come into the Land which I give unto you and shall reap the harvest thereof then shall ye bring a sheaf of the first fruits of yâ—ur
the same Authour is to be sold at the sign of the Kings Arms in Saint Pauls Church-yard Corrigenda Addenda PAg. 8. col 1. lin 32. read And that by his own power Pag. 11. col 1. lin 24. read Shalom Pag. 12 col 2. lin 37. read To what followeth Pag. 14. col 1. lin 10. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lin 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lin 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 col 2 lin 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag 23. col 2. lin 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 24. col 1. lin 21. read Tertul. de Idolatria Pag. 26. col 1. lin 42. read And withheld Pag. 28. col 1. lin 3. read In some by wayes and here in particular an erring from that which nature it self shewed Every sin lin 55. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 29. col 1. lin 19. read Thus. Pag. 37. col 2 lin 49. read They had of themselves through Gods long-suffering Pag. 42. col 1. lin 23. read And. Pag. 54. Verse 23. of the Paraphrase read Of the praise of God Pag 60. col 2 lin 5. read When he saith Pag. 63. col 2. lin 8. read Produceth Pag. 72. col 1. lin 47. read The faith of and faith in Pag. 82. col 1. lin 28. read For him Pag. 83. col 1. lin 14. read Worketh not Pag. 89. col 1. lin 34. read Being faith Pag. 90. col 1. lin 41. read Sense is this Pag 97. col 1. lin 17. read That the love of God is made known Pag. 100. col 2. lin 19. read Rom. 8.32 Pag. 102. col 1. lin 41. dele And. Pag. 105. col 1. lin 51. read As it doth verse 9. lin 52. r. Yet they do not so indeed Pag. 106. col 1. lin 36. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 col 2. lin 49. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 107. col 1. lin 9. read Though this Pag. 109. col 1. lin 49. read Was this that sin did abound Pag. 114. col 2. lin 30. read At his baptisme Pag. 116. col 2. lin 30. read Doth commonly infer Pag. 118. col 2. lin 30. read Grace But by what means soever our old man is crucified it is crucified for this end that the body of sin might be destroyed that from thenceforth we might not serve sin Pag. 120. col 1. lin 50. read Nor ever had he any motions of sin in him whereby he might be said to have ceased from yielding to her motions col 2 lin 45. r. Sutable to her Pag. 130 Verse 18. in the Paraphrase read thus No habitual good in me that is in my flesh to quell sin For to will that which is good is present with me Ver. 21. In the paraphrase read thus that no habitual good dwelleth in me But I find also a Law Ver. 23. r. dictates of my mind Pag. 132. col 1. lin 6. read Over a man Pag. 133. col 2. lin 29 read That as Christ was raised Pag. 134. col 2. lin 35. read Not any true Genuine cause Pag. 136. col 2 lin 23. read A Genuine cause Pag. 137. col 1. lin 27. read Acrius urit Pag. 138. col 1. lin 30. read Here from the seventh verse col 2. lin 45. r. A commandement properly taken col 2. lin 56. r. A cause of death Pag. 139 col 1. lin 1. read a cause lin 11. r. a cause lin 44 r. a cause Pag. 139. col 2. lin 5 6 7. read Which was under the imperfection of the Law yet which had atteined to the highest degree in that estate which any one of them whom he personates came to Pag. 140. col 2. lin 21. read Whereby he concludes lin 28. r. That do it Pag. 141 col 1. lin 45. read An habitual good and such an habitual good col 2. lin 45 r. No habitual good lin 47. r. Whereby to subdue sin Pag. 142. col 1. lin 1. read That when I would do good evil is present with me i. e. That there is that in my flesh col 2. lin 4. r. I do not Pag. 143. col 2. lin 11. read Here after this manner through the sense col 2. lin 38. r. The Congeries of particular sins Pag. 144. col 1. lin 24. read But yet such a one Pag. 150. col 2. lin 43. read i. e. Impotent and weak col 2 lin 49. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 151. col 2. lin 21. read With a Noun and Verb or Participle Substantive Pag 152. col 2. lin 57. read To the Objector viz. that they which are in the flesh do walk after the flesh that by granting Pag 159 col 2 lin 54. read A glorious i. e. an incorruptible Pag 160. col 1. lin 46. read And their desire Pag. 163. col 1. lin 51. read Conjugation Pag. 164. col 2. lin 3. read A correction Pag. 170. col 2. lin 10. read Such are often Pag 175. col 1. lin 23. râ—ad Fortassis miserereris Pag 178. col 1. lin 54. read Not taken none effect Pag. 181. col 1. lin 5. read Which was figured Pag. 182. col 1. lin 21. read That doth accord Pag. 185. col 2. lin 52. read These as such Pag. 186 col 1. lin 2. read Of which col 1. lin 34 r. God is not unjust in justifying all those which are the Children of the promise or Children according to the Spirit though they were Gentiles most of them col 2. lin 30. r. As we shall observe Chap. 10.17 col 2. lin 54. r. Having therefore Pag. 187. col 2. lin 35. read Heemaditha Pag. 189 col 1 lin 15. read Satan to harden them and to foster col 1 17. r. As by suggesting col 2. lin 8. r. But he had rather before he gives a direct answer col 2. lin 43. r. Of mankind i. e. over all sinners col 2. lin 50. r. But yet it meets Pag. 190. col 1. lin 12. read That core Pag. 192. col 2 lin 25. read Dwelling and become Proselytes of the Jews Pag. 196. col 1. lin 18. read And ushers in a reason Pag. 200. Verse 14. in the Paraphrase read Note here ye Jews Pag 217. col 1. lin 13. read With a Noun and Verb Substantive Pag. 219 col 2. lin 48. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lin 49. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 224 col 1. lin 36. read For to Abraham and to his seed were many Pag. 227. col 2. lin 18. read Or else to those words Pag. 228. col 1. lin 35. read Decree before he did extend Pag. 2â—9 col 1. lin 31 read In relation to lin 46. r. Doth rather say Pag. 257 col 1. lin 14. read Or it is taken for the carnal affections Pag. 268. col 1. lin 23. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 270. col 1 lin 16. read Not of the evil of sin Pag 276. col 2. lin 17. read Therefore Pag 277. col 2. lin 17. read
of the Old Testament say they say to them which are under the Law and they are Jews Whatsoever is spoken in the Law must be understood as spoken to them which are under the Law And nothing of all the Law that is of all the writings of the Old Testament must be excepted as not spoken of them but only such things as are openly and by name spoken of the Gentiles of which nature if any be yet all the Testimonies here cited are not But as for other Passages where there is not express mention of the Gentiles they must be understood of the Jews whether the Jews be named or no For what is more consonant to Reason than this That whatsoever the Law speaketh indefinitely it should speak to them which are under the Law though not all passages of all that are under the Law but some of some and others of others Yea where a passage in the Old Testament is spoken of the Gentiles plainly and in direct tearms it may concern the Jew and be spoken of him as well as of the Gentilâ— though not in the first or literal sence yet in the second or mystical And this they know which are skilled in the Scriptures We know i. e. We who are skilled in the Scriptures whether Jews or Gentiles we know or we i. e. We Jews even we know He speaks of this as of a thing confessed even among the Jews and so may it be because it is so consonant to reason as we have said and agreable to the custom of the Scriptures Whatsoever the Law saith The word Law here signifieth All the writings of the Old Testament and that it doth in relation to the Hebrew word Torah which as it signifies the Law so sometimes it signifies not the Law only precisely but any Doctrine in general Or because all other parts of the Old Testament are referred to the Law and depend on that in some wise or other the Law which is but a part but yet a Principal part is put by a Synechdoche for the whole Old Testament To them which are under the Law By the word Law here some understand all the writings of the Old Testament as the word is taken just before But others take the word more strictly here viz. for the Law which was given by Moses And therefore whatsoever the writings of the Old Testament speak they speak to them which are under the Law that is under the Law of Moses because all other the writings of the Old Testament do in some kind or other relate to that and depend upon it either by explaining it or inculcating it or the like As also because the other writings of the Old Testament were given to the same people to whom the Law was given they being also the Oracles of God Which are under the Law They are said to be under the Law in this place which of the two ways soever we take the Law here to whom the Law was given For to whom the Law was given to them it was as a Schoolmaster to teach them and direct them and Schollars are said to be under their School-masters and School-masters over their Schollars By those which are under the Law are meant the Jews for to them and them only was the Law given Rom. 9.4 Psal 146.19 And the Law was our Schoolmaster saith our Apostle Galat. 3.24 That every mouth may be stopped q. d Wherefore no man can glory of his Righteousness nor excuse himself from being unrighteous before God being so convicted of sin as that he is compelled to stand mute before Gods Tribunall as having nothing to say in defence of himself The mouth of man is then said to be stopped when all excuse is taken away from him and all occasion of glorying in his own righteousness before God so that he hath not a word to say for himself Note that the Particle That is not a sign of the cause here but a note of an Illation or inference and what is here inferred is not inferred from what went immediately before but from that which went some distance before to wit from those Testimonies cited in this chapter which shewed that the Jews had sinned as well as the Gentiles yea rather from all which the Apostle had said concerning this matter from the beginning of this Epistle hitherto And all the world may become guilty before God i. e. And all the men of the world whether they be Jews or whether they be Gentiles having nothing to say for themselves are become apparently guilty of condemnation before God the Judge of all The World is taken here by a Synecdoche for the men of the world all which are guilty of condemnation before God till they are justified by faith in Christ Ver. 20. Therefore by the deeds of the Law there shall no flesh be justified in his sight i e. Therefore shall no man be justified in the sight of God by the works of the Law that he hath done or for that that he hath kept the Law as he ought to do The deeds of the Law are to be taken here for the performance of what the law commands or for the deeds of the Law as they are performed by us and not simply for deeds injoyned by the Law q. d No man shall be justified by the deeds of the Law which he hath done c. And therefore no man can be justified by the deeds of the Law which he hath done because no man hath strictly kept what the Law commands and the least breach of the Law makes a man guily of damnati The word Law is taken here for the Moral Law which was given by Moses which was the same with the Law of Nature but written in a fairer character by Moses whereas it was blurd and waxen dim and much defaced by sâ—n in the hearts of Men. This is as it were an Epiphonema of all the former discourse for this is the scope of all that hath been said from Chap. 1. ver 18. hitherto to wit to shew that righteousness is not to be expected by the Law No flesh That is no Man for flesh is put here by a Synecdoche very common with the Hebrews for Man so it is put Matth. 24. ver 22. In his sight i e. In the Sight of God It may be that some are justified by the deeds of the Law which they have done in the sight or judgement of Man and that he judgeth that they have exactly kept the Law yet no man shall be justified by the deeds of the Law in the sight or judgement of God for Man beholds onely the outward face of things and that at sometimes only but God pierceth deeper and searcheth the heart and the reins and spies out all mens doings be they never so secret and that at all times And in the heart and in secret such things are done which the eye of Man cannot see For by the Law is the knowledge of Sin i. e For by
if he did not so Such a man therefore as is justified according to the Law of Works hath good cause of boasting even before God Chapter 4.2 But by the Law of Faith That Law that is that doctrine which teacheth that a man is justified by Faith doth exclude boasting and takes away the cause or ground of boasting from a justified man For it teacheth that he that is justified according to that hath sinned and therefore if he be justified he is justified by Grace that is by the meer favour and mercy of God which cannot stand with boasting It teacheth I say that every man hath sinned and so that every man is under the Curse for cursed is every one that continueth not in all things which are written in the Book of the Law to do them Deut 27.25 Galat. 3.10 And being now cursed he cannot get out from under that curse without the favour and mercy of God For having broken the Law he cannot be justified by the Law for that implies a Contradiction And therefore if he be justified he must be justified by Faith and so by the meer grace and favour of God with which boasting cannot consist The Apostles scope in this verse is as I said as to repress the vain boasting of the Jews so to take men off from seeking after justification by works or by the works of the Law and to bring them to seek after justification by Faith and his Argument is valid to this purpose upon supposition which yet he hath proved to be a most certain Truth that all have sinned For if all men have sinned which is an undeniable truth and which the doctrine of Faith teacheth then no man can boast before God for whosoever hath sinned hath need of the grace and favour of God And whosoever receives any thing of the grace and favour of God cannot boast 1 Cor. 4.7 Now if thou canst not boast thou seekest in vain to be justified by the works of the Law for no man can be justified by the works of the Law but he which keepeth the Law and hath always kept it in every point And he that keeps it so may boast Therefore being thou canst not boast seek not for justification by the works of the Law which makes them boast which are justified thereby but seek for it by faith For though thou canst not boast and so canst not be justified by the works of the Law yet thou mayest be justified by Faith It is not unlikely but that among the Jews which were blinded by reason of their unbelief Chap. 11. ver 7. There were some who though they were convinced that they could not boast yet did seek for justification by the Law not perceiving how incompatible these two things are Not to boast or not to have matter of boasting and to be justified by the Law But by the Law of Faith Note that whereas the Apostle might have said thus Where is boasting then It is excluded By what By Works Nay but by Faith He saith Where is boasting then It is excluded By what Law of works Nay but by the Law of Faith And this he doth by a Mimesis mentioning and repeating the word Law that he might in a slighting manner imitate the Jews who did crack of the Law and had the Law alwayes in their mouths though they kept it not intimating thereby that if they gloried in the word Law he could say that they which were Justified were justified by a Law too but not by the Law which they cracked of to wit the Law of Works but by a Law differing from that to wit the Law of Faith Ver. 28. We conclude therefore that a man is justified by faith This conclusion the Apostle draws not from the verse immediately going before but from his whole discourse which he hath had from the 17. verse of the first Chapter of this Epistle hitherto and especially from that which he taught and discoursed of Chap. 3. ver 23 24 25 26. A Man i. e. Any or Every man that is justified The word Man is to be taken here indefinitely q. d. We conclude therefore that a man be he Jew or be he Gentile or whatsoever he is that is justified is justified by Faith without the Works of the Law Without the Works of the Law i. e. Though he be without the Works of the Law that is though he be without that that he hath perfectly observed and kept the Law Without the Works of the Law is the same here as Not by the Works of the Law Gal. 2.16 By the Works of the Law are meant Works done exactly according to the Praescript of the Law so that if a man hath at any time transgressed the Law either positively or privatively he cannot be said to have the works of the Law in the Apostles sence here Ver. 29. Is he the God of the Jews only For God to be the God of any one doth sometimes signifie that God is held as a God and worshipped and obeyed as a God of him whose God he is said to be In this sence Jacob said that the Lord should be his God Gen. 28.21 Sometimes again and that most frequently for God to be the God of any one signifieth that God is an Egregious Benefactor of him whose God he is said to be In which sence it is said Blessed is the Nation whose God is the Lord Psalm 33.12 And in which sence God is said to be the God of Abraham and the God of Isaac and the God of Jacob Exod 3.6 And in which sence God saith that he would be a God to Abraham and to his Seed after him Gen. 17.7 Now of these two sences the latter is that in which God is said here to be a God of the Jews and not of the Jews only but of the Gentiles also For God is a Benefactor to them both not only in Temporal blessings but in Spiritual blessings also and in such as concern Eternal Salvation The Apostle speaketh by an Interrogative here first to signifie that the thing which he speaks of is so plain as that it cannot be denied Secondly to take up the Jews a little who entertained a base esteem of the Gentiles Is he not of the Gentiles also i e. Is he not the God of the Gentiles also and doth he not wish and do well to them also that they may be saved Yea of the Gentiles also q. d. Yea he is the God of the Gentiles also and wisheth and doth well to them that they may be saved and will be a Benefactor to them in those things which concern their Eternal welfare if they believe As for the Connexion of this verse with what went before It is this The Apostle had said vers 28. That a Man is justified by faith without the deeds of the Law where he took the word Man indefinitely for men of any Nation by reason therefore of that word he had a good opportunity given him to speak to
wedlock when he saith That we may bring forth fruit unto God The sence therefore of these words is q. d That being married to him that is raised up from the dead we should by the seed of his grace conceive and bring forth fruit unto him who also is God Note that the Apostle changeth the person here from the third to the first which he doth for modesty sake that he may comprehend himself in this his speech The fruit or children here spoken of or meant are good works Vnto God That is unto Christ who was raised from the dead who though he was true man yet was he true God also Wives bring forth children to their own husbands not to others by God therefore is meant Christ here Note that the Apostle proves here that the believing Jews were delivered not only from the imperfection of the Law but also from the obligation of it to wit as it was given by Moses though it had been sufficient for his purpose to shew that they were delivered from the Imperfection of the Law only Ver. 5. When we were in the flesh That is When we were Carnal or in a Carnal estate addicted to the profits and pleasures of this life c. There were few under the Law which were spiritual and minded spiritual things but they were for the most part carnal and minded carnal things And they which were spiritual and minded spiritual things were not so nor did they so by the sole power of the Law so that being that all which were under the law that is under the imperfection of the Law and which had no help but what the Law afforded were Carnal and minded Carnal things The Apostle takes those which were in the flesh while he speaks of the Jews which were under the Law And those which were under the Law that is which were under the Imperfection of the Law for the same For the deliverance from this estate which he here speaks of he calls the Deliverance from the Law ver 6. The motions of Sins i. e. The motions of sins which we felt in our selves provoking moving or enticing us to commit sin or produce sin or to follow them Note that this Genitive of sins is Genitivus Causae And that Sins raise motions in us sub ratione causae finalis while we apprehend them as some pleasant or profitable things Which were by the Law That is which were occasioned by the law Supple as by our husband For he speaks of the law still in allusion to an husband as he did before These motions are said to have been by the law because sin being refrained and curbd in by the Law doth the more she is refrained and curbd in the more break out and shew her self in these her motions in sinful men and so will do in sinful men till grace be poured into their hearts whereby they restrein sin and hold her in Nitimur in vetitum semper cupimusque negata This is the manner of sinful nature and such as are accustomed to sin always to endeavour for that which is forbidden and to desire that which is most denied The law doth in a manner speak only to the outward ear and that is not of power alone to turn the hearts of carnal men from their carnal ways yea it makes them the worse by her speaking to them But yet the fault is not in the Law but in them The Law is only the occasion of evil motions not the true Genuine natural cause thereof And that which is good yea very good may be the occasion of that which is evil yea very evil Did work in our members That is q. d. did play their part in our members where they were not idle but very active In our members i. e. In the members of our Body See Notes Chap. 6. ver 13. To bring forth fruit unto death q. d. So that we did bring forth fruit or children and such fruit or children as death did delight and take pleasure in By death he meaneth eternal death and he speaks of it here as of a Person by a Prosopopoeia The fruit or children here spoken of or meant are evil works or actual Sins which are therefore pleasing unto death and such as death delights in because they make them which commit them food for her For as the temporal death feeds upon the bodies of some in the Grave Psal 49.14 So doth eternal death feed upon the souls of others in Hell Note that the particle To signifieth here not the intent only but the event also A question may be here asked why the Apostle did not say to bring forth fruit unto the Law as he said ver 4. That we should bring forth fruit unto God that is to Christ when as he is treating here of the opposition between the Law and Christ Answ Because Sins may not be said to be the fruit of the Law because they are both forbidden and punished by the law But they may be said to be the fruit of death because they make men children of death as the Hebrews speak that is worthy of death Thus some But yet I conceive under correction that by death the Law may be here meant which is called the ministration of death and the ministration of condemnation 2 Cor. 3. ver 7. 9. And therefore may be called death by a Metonymie And it is no absurdity to give the effects which are attributed to death to the Law when we give them and attribute them to the Law not as to the cause but only as to the occasion thereof For it is written ver 10 And the Commandment which was ordained to life I found to be unto death And thus the Antithesis here in hand will well hold out The Apostle seemeth to mention this and to shew how it was with them while they were under the Law in the flesh That now being they were delivered from the Law and from the flesh they might be more careful and more diligent to do those things which were pleasing to God in newness of Spirit abandoning the oldness of the Letter V. 6. But now we are delivered from the law that being dead wherein we held i. e. But now as the Wife is loosed from her Husband if he be dead ver 2. so are we who were as a Wife to the Law delivered from the law which is or was our husband by the death of the Law The Law is to be taken here as it was Chap. 6.14 and Chap. 7. ver 1 viz. For the whole Law of Moses as it was given by Moses and so precisely given without the grace of the Gospel And in this sence to be delivered from the Law and to be delivered from the flesh will signifie both one and the same thing That being dead wherein we were held i. e. The Law under which we were held bound as a Wife under her Husband so long as he liveth being dead By the death of the Law he
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