but because they are ignorant in what true happiness or true blessedness doth consist and embrace a cloud for Juno a shadow for the substance For as the * Aristot Ethic lib. 1. c. 1. Philosopher tels us some place their happiness in riches some in honour some in pleasure some in one thing some in another Yet every one endeavoureth to attein to that in which he hath placed his happiness and abandon that which hindreth him from that which he aims at and makes his summum bonum Wherefore if we did truely believe that our chiefest happiness and our summum bonum did consist in that Glory and immortality which God hath promised and covenanted to give us and that we should attein to it if we walk in that way which he hath prescribed to lead us to it surely we should walke in it Our Saviour tells us that the Kingdome of heaven is like to a treasure hid in a field which when a man had found it he hideth it and for joy thereof goeth and selleth all that he hath and buyeth that field to wit that he might be the Lord and possessor of that treasure which went a long with the possession of that field Mat. 13.44 And he tells us again that the Kingdome of Heaven is like a Merchant-man seeking goodly pearls who when he had found one pearl of good price he went and sold all that he had and bought it Mat. 13.45 46. And what do these parables mean in the issue but that a man when he hath found by a sound faith that his true happiness and real bliss and chiefest good that treasure that precious pearl which he desires is in heaven he will part with all things which may hinder his pursuit and expend and lay out all his strength and might which he hath that he might obtein that treasure that precious pearl But see what I have said more of this Faith on Rom. chap. 2. ver 17. pag. 17 18. FLESH CARNAL By flesh in its prime signification is meant the whole kind of the softer parts of the body as * Fernelius Descript human Corp. Cap. 14. Fernelius tells us And by a Synecdoche it is put sometimes for the whole body it self as Collossians 1.24 where Saint Paul speaking of himself saith who now rejoyce in my sufferings and fill up that which is behind of the afflictions of Christ in my flesh that is in my body It is sometimes also taken by a further Synecdoche for the whole man as Rom. 3.20 By the deeds of the Law shall no flesh i. e. shall no man be justified But there be other significations of this word Flesh which are peculiar to the Scriptures and Pen-men thereof The flesh therefore is sometimes taken for the Vnderstanding of a man which hath been verst only in fleshly that is in earthly things as Rom. 6.16 I speak after the manner of men because of the infirmity of your flesh that is by reason of the weakness and dulness of your understanding in conceiving spiritual things having been verst altogether in fleshly that is earthly things It is sometimes also taken for the Will and the inferiour or irrational appetite together as Rom. 7.18 where the Apostle speaking in the person of a man which is under the Law saith I know that in me that is in my flesh dwelleth no good thing that is I know that there is neither in my sensual appetite nor yet in my Will being depraved with ill habits any good which bears rule and is able to subdue sin which hath dominion there But sometimes again the flesh is taken for the carnal or sensual appetite or affections moving or stirring up to sin or that which cannot be obteined without sin as Rom. 8.13 where it is said If ye live after the flesh ye shall die But by the carnal or sensual appetite or affections or by the flesh we must there understand not only that carnal and sensual appetite or those affections which stir us up or move us to those things wherewith the taste or touch is delighted and which we cannot obtein without sin but we must understand also thereby whatsoever mover or motion there is within us be it what it will be which moveth us or stirreth us up to any sin whatsoever or to any thing whatsoever which we cannot attain to or enjoy without sin as such For when the Apostle gives us an example of the works of the flesh he doth not name only Adultery and Fornication and Vncleanness and Lasciviousness and Drunkenness and Revellings and such like but also Idolatry and Witchcraft and Hatred and Variance and Emulations and Wrath and Strife and Sedition and Heresies Galat. 5. v. 19 20 21. So that there is no sin against any part of the Law which may not be called a work of the flesh And where he reckons up some certain sins though he mentioneth not among them any sin delightful to the touch or to the taste of the body yet he calls them which commit them carnal For whereas there is among you Envying and Strife and Devisions are ye not carnal saith he to the Corinthians 1 Cor. 3.3 And what should he mean by carnal there but men addicted to and prone and apt to follow the motions which move in any kind to sin It is plain therefore that by the name of Flesh the Apostle means all and every inward mover or motion to sin be it or they in what power or fuaclty of the soul or of man whatsoever or to what sin soever it or they move But why he should so call it is not easie to say except we should say that because the flesh is in many places opposed to the spirit as Isaiah 31.3 Their horses are flesh and not spirit and John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit and again John 6.36 It is the spirit that quickeneth the flesh profiteth nothing He calls them flesh because they are opposite to the spirit and its motions and inclinations that is to the spirit of Regeneration or Sanctification which is given us by the Holy Ghost of which spirit he speaks Rom. 8. Galat. 5. and elsewhere TO FOREKNOW To foreknow In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Praescire are words all of them compounded And the Prepositions Fore and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Prae when the Verbs with which they are compounded are spoken of God they denotate some act of God before he did know or love them whom he is said to know or love that is his determination before they were to love them when they were As for the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scire to know it is taken sometimes for to love And the reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ordinarily to know signifies sometimes to love is because there is therein an allusion to the Hebrew word Iaday which signifies both to know and to love
And when they avoid Pag 287. col 1. lin 17. read Sanctified or consecrated Pag 288. col 2. lin 38. read Which is of the Dative lin 40. In Latine A PARAPHRASE and EXPOSITION ON THE EPISTLE TO THE ROMANS ROMANS CHAP. I. 1. PAul a Servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. Paul a Servant of Jesus Christ and an Apostle not which intruded himself into that Office but which was called to the Apostleship and separated by the Holy Ghost unto the Ministery and Preaching of the Gospel of God 2. Which he had promised afore by his Prophets in the holy Scriptures 2. Which Gospel he had promised long before it was revealed by his Prophets in the Holy Scriptures of the Old Testament 3. Concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh 3. Which Gospell was concerning his Son Jesus Christ our Lord who was made of the seed or born of the Posterity of David according to his humane Nature 4. And declared to be the Son of God with power according to the Spirit of Holinesse by the Resurrection from the dead 4. And was the Son of God and declared so to be by the power which he shewed by his Resurrection from the Dead according to his Divine Nature 5. By whom we have received Grace and Apostleship for Obedience to the faith among all Nations for his name 5. By whom we have received the grace or free gift of Apostleship for this end that all Nations may by our Ministery or Apostleship come to the obedience of the Faith or to belief of the Gospel that so his Name may be glorified throughout all the Earth 6. Among whom are ye also the called of Jesus Christ 6. Among which Nations are ye also the called of Christ Jesus whom Christ Jesus hath effectually called to the grace of that his Gospel 7 To all that be in Rome beloved of God called to be Saints Grace to you and peace from God our Father and the Lord Jesus Christ 7. I Paul I say do wish all happinesse both temporall and eternall to all that be at Rome whether they be Jews or Gentiles Noble or Ignoble Bond or Free which are beloved of God and Saints effectually called to holinesse saying Grace be to you and peace from God our Father and from the Lord Jesus Christ 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world 8. Now I thank my God through Jesus Christ our only Mediatour for you all that your faith is such and so illustrious as that it is spoken of and talked of throughout the whole world 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 9. And think not I pray that when I say I thank my God for this that I do complement with you for God is my witnesse whom I serve with all my heart faithfully and sincerely in the Ministery of the Gospel of his Son that without ceasing I make mention of you alwayes in my prayers giving thanks to him for all the blessings which he hath bestowed upon you 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you 10. And also making request if by any means I might have a prosperous journey to Rome by the good will and pleasure of God to come unto you 11. For I long to see you that I may impart unto you some spiritual gift to the end you may be established 11. For I even long to see you not that I might receive any thing from you but that I may impart some of those spiritual gifts which God hath given me to you for this end that you may be established in the faith of the holy Gospel which ye have received 12. That is that I may be comforted together with you by the mutual faith both of you and me 12. That is that we may be comforted together when I am among you by the mutual faith both of you and me I in you when I see the steadfastnesse of your faith and you in me when you see the stedfastnesse of mine 13. Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles 13. Now because I said that I long to see you that you may not think that my heart doth not go along with my words I would have you know Brethren that oftentimes I purposed to come unto you but was let hitherto that I might preach the Gospel to you that so I might have some fruit among you also even as I have among other Gentiles by the joy which I have by their obedience thereunto 14. I am debter both to the Greeks and to the Barbarians both to the wise and to the unwise 14 For I am bound by vertue of my Apostleship and also by the command of God to preach the Gospel to the Greeks and to the Barbarians to the wise and to the unwise 15. So as much as in me is I am ready to preach the Gospel to you that are at Rome also 15. So that as much as is in me I am ready to preach the Gospel not to ignorant people only which dwell in obscure parts of the world who may be easily deceived and before whom a man may freely vent that which he would be ashamed to say before learned and knowing men such at are Citizens or Inhabitants of great and famous Cities and places of literature But to you which are at Rome also the Mistress of the world the Receptacle and Nurse of the highest Wits 16. For I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that believeth to the Jew first and also to the Greek 16. For though some account the Gospel of Christ to be meere foolishness yet I am not ashamed of the Gospel of Christ neither to professe it nor yet to preach it For so far is it from foolishness as that it is a powerful instrument which God useth to bring every one that believeth to salvation the Jew first and then the Gentile 17. For therein is the righteousness of God revealed from faith to saith as it is written The just shall live by faith 17. For therein is the righteousness and justification of which God is the Author and by which we are justified before him revealed and made manifest and not onely revealed and made manifest but thereby conveyed and conferred as by an instrument upon men A Righteousnesse and Justification which is of faith and which is revealed to this end that it might gain faith and be believed of them to whom
the Virgin Mary who was of the Posterity of David It is a known thing that by the name of Seed in the Hebrew language is meant the Off-spring or Posterity of a man Note the Apostle prevents an Objection for whereas he called Jesus Christ the Son of God It might be objected by some saying that Jesus Christ was the Son of David How then can he which was the Son of David be the Son of God To this the Apostle answereth in this and the following verse after this manner In Christ saith he there be two Natures One I call the flesh the other the Spirit even the Spirit of Holinesse If you consider Christ according to the flesh then was Christ indeed the Son of David But if you consider him according to the Spirit the Spirit of Holinesse he was the Son of God and declared so to be after a powerfull manner that is by the Resurrection from the dead According to the Flesh i. e. As he was Man For the Flesh which is but part is put here by a Senechdoche for the whole Man 4. And declared to be the Son of God with Power according to the Spirit of Holinesse i. e. And being considered according to the Spirit of Holinesse he was the Son of God and declared so to be after a powerful manner or by his Power Declared to be the Son of God That is he was the Son of God and declared so to be Note that in the word Declared his Being also what he was declared to be is conteined by a Syllepsis for oftentimes one word of a single signification doth contain more by a Syllepsis than it doth naturally signifie especially when it doth necessarily praesuppose more than it signifieth as here for it must needs be that Christ was the Son of God if he were declared to be the Son of God With Power That is after a powerfull manner or by his Power The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it may be put for by or through after the Hebrew manner whereby the Hebrew particle Beth is so used Note that these words are better to be joyned with Declared than with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of God for such words are better joyned with a Verb or Participle than with a Noun The like manner of Speech we have 2 Thes 1.11 and Colos 1.29 According to the Spirit of Holinesse Supple which was in him i. e. According to that That he was God Note that a Substantive of the Genitive case is put here after the Hebrew manner for an Adjective The Spirit of Holinesse for the Holy Spirit And that Spirit of Holiness or Holy Spirit is God Note also that not onely the Third Person in the glorious Trinity but The Essence of God it self or God according to his Essence is sometimes also called by the name of Spirit as John 4.24 And if he be a Spirit certainly he is an Holy Spirit Note again that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Spirit of Holinesse is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the flesh By the Resurrection from the Dead q. d. That is by the Resurrection from the dead This is the powerfull manner by which Christ was declared to be The Son of God to wit his Resurrection from the dead Quaest But how could Christ be declared to be the Son of God by the Resurrection from the Dead Answ Christ did raise himself from the dead John 2. v. 19 21. and John 10.18 that by his own power as those aforesaid places shew and none can by his own power raise himself from the dead but he who is God for à Privatione ad habitum non datur regressus as the Philosopher teacheth from a Total privation to a Habit such as Death and Life are there is no return to wit by any natural or created Power Object But you will say that though this might shew Christ to be God yet how doth it shew him more to be the Son than the Father or the Holy-Ghost Answ For answer to this we must consider what the Man is in whose person the Objection which we spake off is moved certainly it is moved in the person of such a one as doubted wholly of the Divinity of Christ For when such a one heard Paul call Jesus Christ the Son of God conceiving that Paul meant as he doth indeed that if Jesus was the Son of God than was he true God as he that is the the Son of Man is true Man He presently objects That Jesus Christ was the Son of David and so true Man How then saith he can he which is the Son of Man and so by consequence true Man be the Son of God and so true God Wherefore Paul in answer to the Objection looks not so much to the formality of it as to the ground from which it sprung which was from a doubt whether Christ was true God or no And if he did but make it appear that Christ was God the Objector would rest satisfied and therefore Paul might only make this appear that Christ was true God and not stand to shew that he was the Son of God or the Second Person in the Trinity So when they which denied the Resurrection argued thus with Paul How are the dead raised up and with what bodies do they come Paul answereth thus Thou fool that which thou sowest is not quickened except it die 1 Cor. 15. v. 35.36 which was not an answer to the formality of the Argument but to the ground and occasion thereof which was this that The dead rise not again So when the Sadduces which said that there is no Resurrection asked our Saviour saying Master Moses said if a Man die having no Children his Brother shall marry his Wife and raise up seed unto his Brother Now there were with us seven Brethren and the first when he had married a Wife deceased and having no Issue left his Wife unto his Brother likewise the second also and the third unto the seventh and last of all the Woman died also therefore in the Resurrection whose Wife shall she be of the seven for they all had her O our Saviour answered and said unto them As touching the Resurrection of the dead have ye not read that which was spoken to you by God saying I am the God of Abraham the God of Isaac and the God of Jacob God is not the God of the dead but of the living Mat. 22. v. 23 24 25 26 27 31 32 33. In which words our Saviour looks to the ground which moved the Sadduces to argue as they did not to the Argument it self And if our Saviour had said no more to this nor Paul more than I have spoken of to that they had both sufficiently answered those that argued against the Resurrection But Secondly if we look back to some of our Saviours sayings and referr his
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
delivered from this their bondage 23. And not only they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body 23. And not only they but we also we I mean which are regenerate in that we have though not the full harvest yet the first fruits of the Spirit even we ourselves groan within ourselves as being sensible of the miseries and vexations which we are subject to and feel while we are in the body waiting for the full effect of our Adoption to wit the redemption of our bodies from these miseries and vexations 24. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for 24. For though we are saved from these things yet we are saved as yet but only in hope But the thing that is hoped for if it be enjoyed is not now hoped for for what a man enjoyeth why doth he still hope for 25 But if we hope for that we see not then do we with patience wait for it 25. But if we hope for that which we enjoy not then do we with patience wait for it and so do we with patience expect and hope for the fruit of our Adoption to wit the redemption of our bodies 26. Likewise the spirit also helpeth our iâ—firmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered 26. Again that I may arm you yet further against sufferings the Spirit doth not only witness to our soules that we are the childrâ—n of God as I said ver 16. But because we in our selves are weak and not able to bear the sufferings that may befall us it helpeth also our infirmities and strengthens us and makes us able to bear our sufferings and that it doth by enabling us so to pray to God for strength to bear them as that God will hear our prayers and grant our requests for we know not of our selves how we should pray for any thing as we ought But the Spirit it self teacheth us whilst as a Schoolmaster which teacheth his Schollars what he would have them do by his doing the same before their face it maketh intercession for us as it were before our face that we may learn thereby with groanings which cannot be uttered 27. And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God 27. And God which knoweth the hearts knoweth and approveth of the desires and prayers of the spirit grants them in the behalf of us the Saints because he maketh intercession for the Saints according to the will of God 28. And we know that all things work together for good to them that love God to them who are the called according to his purpose 28. Again we know that all things and sufferings as well as any other thing work together for good to them that love God that is to them who are effectuâ—lly called of God to the grace of the Gospel with a purpose in God to make them like the pattern of his Son in sufferings 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first born amongst many brethren 29. For that ye might not be startled at this them whom God did decree from all eternity so to love as to justifie them through faith and so to endue them with his holy spirit of Regeneration even then did he also from all eternity destinate and appoint in his purpose and resolution to be conform'd and made like in sufferings to the patterne and copy of his Son Christ Jesus yet so as that he should be the chief among all suffering brethren and suffer more than any of them all 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 30. And whom he did from all eternity destinate and appoint to this them also he called to it And whom he called to it because they which afflict and persecute them think and say of them that they are the most wicked men in all the world and so do they which see them so afflicted and persecuted them will he justifie from all evil speeches and censures which are cast upon them And whom he will thus justifie them he will also glorifie even because they thus suffer 31. What shall we then say to these things If God be for us who can be against us 31. What shall we then say more If God be for us and as an advocate will plead our cause who can be against us so as to hurt us 32. He that spared not his own Son but delivered him up for us all How shall he not with him also freely give us all things 32. He that so pittieth us as that he spared not his own Son but delivered him up to death for our sakes that he might save us how can he stick to g ve us freely and most liberally all things which we stand in need of or may be any way beneficial to us when as in comparison of his Son all these things are as nothing 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth 33. Who shall lay any thing to the charge of Gods beloved to those I say whom God hath elected to justification so that they should be thereby condemned Surely none no not one For it is God himself who justifieth them from all their offences 34. Who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 34. Who is he that can by his Oratory or the power which he hath with God prevail with God to condemn us Surely none not any one For it is Christ that died for us that he might redeem us from the wrath to come yea rather it is he that is risen again to shew that he hath paid the full price of our redemption who is even at the right hand of God and so in the greatest favour and power with him who also maketh intercession to God for us 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword 35. Though it be so that many accidents and adversity especially may seperate us from the love of man yet what shall separate us from the love which God bears to us for Christs sake Shall tribulation or persecution or famine or nakedness or peril or sword 36 As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter 36. I say sword for
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
or to our spirits as a true Person useth to do but therefore is it said to bear witness to our spirit that we are the sons of God because it produceth in us a love towards God and a Godly desire and inclination to approach neer to him which our spirit taking notice of or reflecting upon from thence concludes that we are Gods children But now others reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit it self and considering the Energy of the words and that they signifie an Eminency in the Spirit which they speak of take them of the holy Ghost it self But then the Question will be how the holy Ghost witnesseth to our spirit That we are the children of God I answer not by speaking to our spirit as it did to the spirit of the Prophets when it informed them of the will of God But by those effects which it produceth in the soul as sanctification and a loving and truly filial affection towards God flowing from thence and the like which the soul perceiving and taking notice of from thence concludes and perswades it self or us that we are the children of God So that the manner of witnessing is not much unlike whether we take the spirit for the holy Ghost or whether we take it for the spirit which is the gift of the holy Ghost so often before mentioned Ver. 17. And if Children then heirs Every child of man is not an heir But every child of God is an heir an heir even of Heaven and life eternal An heir is he which hath right to an Inheritance and the Inheritance which the children of God have right to is not such an Inheritance in which the children use to succeed their deceased parents as it is with men but such an inheritance which they shall enjoy with their Father and both children and Father live everlastingly to enjoy it Heirs of God and joynt-heirs with Christ He explaineth here the meaning of the word heirs heirs we are of God as of our Father And co-heirs with Christ as with our elder brother And the Inheritance which we shall come to by being heirs of God and co-heirs of Christ is the kingdom of heaven and life everlasting So that they which mortifie the deeds of the flesh shall live eternally because they are Gods children If so be that we suffer with him I conceive that something is to be understood between these and the former words as those or the like words And we shall undoubtedly enjoy and be made actual partakers of the Inheritance of God and of Christ with Christ our elder Brother q. d. And if Children then heirs heirs of God and Co-heirs with Christ and we shall undoubtedly enjoy and be made actuall partakers of the Inheritance of God and of Christ with Christ our elder brother if so be that we suffer the afflictions and crosses of this world patiently and couragiously as he did That we suffer Supple afflictions and crosses patiently and couragiously With him That is as he did Note that this Preposition With is a note of similitude here and is asmuch to say as As. That we may be also Glorified together Between this and the former words I conceive that the Apostle leaveth an Exhortation to suffering to be understood which he enforceth with many Arguments following q. d. And indeed let us suffer the Afflictions and Crosses of this world patiently and couragiously as Christ suffered them That as Christ is glorified for suffering so are also may be glorified together with him or as he is glorified That Christ was glorified for his suffering See Phil. 2. v. 8 9. Ver. 18. For I reckon that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in us q. d. For I reckon that those sufferings which we here suffer in this present life are no whit to be compared either for Quality or Quantity or for Duration to the glory which shall be revealed in us He bringeth an Argument here to perswade us to suffer with Christ that we may be glorified with him And his Argument is brought from comparing our present sufferings and future glory together and pronouncing that our future glory will far excell our present sufferings I reckon q. d. Upon comparing and weighing these two together viz. Our present sufferings and future glory I do rekon or account Of this present time i. e. Of this present life which we live in this world Which shall be revealed in us i. e. Which shall be openly given or bestowed upon us That is said in the Scripture phrase to be revealed which is done openly and in the sight of all as this shall be at the Day of Judgment See Isa 40.5 and 2 Thes 1.7 Ver. 19. For the earnest â—xpectation of the Creature waiteth for the manifestation of the sons of God i e. For the Creature with earnest expectation waiteth for that That the sons of God should be manifested to be the sons of God or That the sons of God should be manifested that they are the sons of God to wit by the glory which God shall confer upon them Note that there is an Hypallage or Metonymie in these words for for the expectation of the Creature is put for for the Creature through expectation The Apostle proveth here that one day there shall be glory revealed in us and this he doth least any one should doubt of this that there shall be such glory revealed in us as he spoke of ver 18. Between this therefore and the former verse understand these or the like words For there shall be glory revealed in us q. d. For there shall be glory revealed in us For the earnest expectation of the Creature waiteth for the manifestation of the glory of the sons of God And this their expectation is not in vain neither shall it be frustrate The earnest expectation of the Creature i. e. The Creature with earnest expectation Hypallage or Metonymia But it may be asked what is meant by the Creature here I answer that by the Creature is meant here The whole Vniverse of irrational Creatures as it comprehends the Heavens Elements and such irrational and corporeal Creatures as are compounded and made of the Elements But especially the Elements and the Creatures compounded thereof in comparison of which the Heavens are not subject to vanity Being therefore that by the Creature is here meant the Vniverse of irrational Creatures it is to be observed that the Apostle useth a Prosopopoeia here and speaks of the irrational Creature though it be irrational as if it had reason and understanding For the manifestation of the sons of God i. e. For the time in which the glory of the sons of God shall be openly conferred upon them and by which they shall be known to be the sons of God The word Manifestation is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Revelation and is of the same Original with 〈◊〉
and not outwardly and from the Lips as we use to say They groan as being sensible of the miseries and vexations which they are subject to and which they suffer in their bodies And as desiring to be delivered from them For where is great sense of miseries there are groans Waiting for the Adoption That is looking and longing for our Adoption What he means by Adoption here he declares in the next words when he says The Redemption of our bodies The word Adoption therefore is to be taken here by a Metonymie for the full effect or fruit or benefit of our Adoption which is in part the Redemption of our bodies which we shall enjoy at the last day The Redemption of our Bodies 1. The Redemption or deliverance of our bodies from miseries and vexations to which they are subject and which they suffer This our groaning within our selves and waiting for our Adoption to wit the Redemption of our bodies shall not be in vain Wherefore we shall one day attain to it Ver. 24. For we are saved by hope q. d. For we are not yet compleatly saved and compleatly happy as having yet but the first-fruits of the Spirit but we are only so in hope The word only as it is often elsewhere so is it here to be understood He speaks here of compleat and perfect salvation and which extends aswel to the body as to the soul otherways we are said to be saved already that is to be saved already in part Ephes 2.5 Titus 3.5 But hope that is seen is not hope q. d. Now the thing that was hoped for if it is enjoyed it is not now hoped for Hope is to be taken here by a Metonymie for the thing hoped for We hope only for things which we enjoy not but are likely and desirous to enjoy for when we come to enjoy them our hope for them is turned into a delight in them That is seen i. e. That is enjoyed What man sâ—eth i. e. What a man enjoyeth Ver. 25. But if we hope for that which we see not i. e. But yet if we hope for that which we enjoy not as I said we hoped for the salvation and redemption of our Bodies when I said we are saved by hope Then do we with patience wait for it Supple As being assured that we shall one day enjoy it Ver. 26. Likewise the spirit also helpeth our Infirmities This is a new Argument to perswade to the suffâ—riâ—g of Afflictions and it is an Argument of comfort preventing any one that should say thâ—â— he was not able to bear the burden of Afflictions because of their weight For if any one should say yea but for all this I am weak and am not ablâ— to bear Afflictions for they are above my strength The Apostle hath here an answer ready saying The spirit helpeth our Infirmities and so maketh the weight of our Afflictions light and easie to be born wherefore no man hath reason to complain that Afflictions are too heavy for him to bear The spirit helpeth our Infirmities in that it teacheth us so to pray for aid and assistance in our Afflictions in that manner as is pleasing to God as will appear by the words following And God will not fail to aid us and assist us upon our prayers if we so pray The spirit The Spirit is to be taken here as it is taken ver 16. Helpeth our Infirmities i. e. Helpeth our Infirmities whereby we shall be able to bear all Afflictions manfully We may take Infirmities here by a Metonymie for us our selves which are Infirm and not able of our selves to bear the burden of Afflictions That which is here helped is that which beareth not that which is born as some will have it as will easily appear to him that weighs the words of the Original The Apostle saith here according to our Translation Likewise the spirit also helpeth our Infirmities Now a great question there is why the Apostle saith Likewise the spirit also helpeth our Infirmities when as it doth not easily appear That he mentioned any thing before of the spirit like to this But to omit what is else said to this we may say That the Apostle when he saith Likewise the spirit also helpeth our Infirmities hath an eye to what he said ver 16 viz. to that The spirit it self beareth witness to our spirit that we are the children of God q. d. The spirit it self beareth witness to our spirit That we are the children of God And as the spirit it self beareth witness to our spirit that we are the children of God so likewise the spirit also helpeth our Infirmities But that which is here rendred Likewise is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answering to the Hebrew word jah had which signifieth Praeterea aswell as Pariter may be rendred Praeterea too So that this may be the English of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides the spirit doth not only witness to our Spirits that we are the Children of God but it helpeth also our infirmities And this interpretation will take away the former question For we know not what we should pray for as we ought i. e. For indeed we know not how to pray as we ought Although such is our blindness as that we know not for the most part what is expedient for us and so we know not what to pray for as we ought yet I conceive under correction that the Apostle speaks here rather of the manner than of the matter of our prayers q. d. For we know not how to pray as we ought and the knowledge which he here speaks of is not a Speculative but a Practical knowledge whereby a man actually doth that which he is said to know so the prophet saith ye that know Righteousness Isa 51.7 Where they are said to know Righteousness not so much which have the speculative knowledge of it as which practise it or exercise it Where note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is put here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How And so we shall find it also put Mark 24.24 in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed what you hear For whereas S. Mark saith there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed what you hear S. Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed how you hear Luke 8.18 See also Romans 4.1 They which would pray as they ought must pray in faith in sincerity with zeal earnestness and fervency of spirit which no man can do without the Spirit of God But with that Spirit he may do it But the Spirit it self maketh intercession for us This is as if he should say But the Spirit it self teacheth us what that is how we stould pray as we ought The Holy Ghost the third Person in the Trinity is not if we speak properly our Advocate or Intercessour neither is he any were so called in the Scripture much lesse is any gift of the Holy Ghost which is poured into our
of a man by an Anthropopatheia And by the stretching out of the hands is meant a readiness to receive in the arms of mercy in allusion to a father which stretcheth out his hands when he would receive his little Child running towards him Or because the stretching forth of the hand was also a Gesture which was wont to be used by those which preached to the people either to raise attention as Acts 26.1 Or to move affection The stretching out of the hands may be put here for preaching And to be understood of Gods preaching by his Servants whom he had appointed thereunto Vnto a disobedient and gain-saying people By these he meaneth the Jews who were always disobedient to the word of God and contradicting it See Acts 7. verse 51.52 CHAP. XI 1. I Say then hath God cast away his people God forbid For I also am an Israelite of the seed of Abraham of the tribe of Benjamin 1. But what then shall we infer or conclude out of these Scriptures which I have alledged concerning the rejection of the Jews shall we infer or conclude I say From thence that God hath utterly cast them off God forbid for I also am a Jew of the seed of Abraham of the tribe of Benjamin 2. God hath not cast away his people which he foreknew Wot ye not what the scripture saith of Elias how he maketh intercession to God against Israel saying 2. If therefore I being a Jew am not cast off it must needs follow that God hath not utterly cast away his people the Jews whom he decreed from all eternity to take to be a peculiar people to himself and so to love as never to cast them out of his love wholly Know ye not what is reported in the Scripture concerning the Prophet Elias How he maketh intercession to God against the people of Israel saying 3. Lord they have killed thy prophets and digged down thine altars and I am left alone and they seek my life 3. Lord they have killed thy Prophets and digged down thine Altars and I am left alone and they seek my life also 4. But what saith the answer of God unto him I have reserved to my self seven thousand men who have not bowed the knee to the image of Baal 4. But what answer did God make to him For all thou thinkest that thou art left alone yet I have reserved to my self seven thousand men saith the Lord who have not bowed the knee to Baal nor worshipped him 5. Even so then at this present time also theâ—e is a remnant according to the election of grace 5. As then therefore there were seven thousand Israelites which had not worshipped Baal though Elias thought that he was left alone Even so at this present time also there is a little company of Jews whom God because they have believed hath elected to Justification through his Grace and favour though some perhaps may think that the Jews are totally rejected and cast off 6. And if by grace then it is no more of works otherwise grace is no more grace But if it be of works then is it no more grace otherwise work is no more work 6. But now if they are elected to justification by grace and favour Take notice of this here by the way All ye that seek justification by works and say that so it ought to be sought For if justification be by grace and favour then truly it is not of works For if it were by grace and yet of works too it would follow that grace were not truly grace but falsly so called for Grace and works in the matter of justification are so opposite one to another as that they cannot stand together But if it be of works then it is no more of grace for if it were of works and yet of grace too it would follow that works which essentially include merit in this point would not be truly works but works falsly so stiled 7. What then Israel hath not obtained that which he seeketh for but the election hath obtained it and the rest were blinded 7. But if it cannot be gathered out of the Scriptures which I have alledged concerning the rejection of the Jews Chap. 9. 10. That God hath utterly cast away his people as I said ver 1. have I then alledged those Scriptures in vain and is nothing to be gathered from thence Not so But this may be gathered from thence viz. That the Jews for the greatest part of them have not obtained justification which they seek for But the Election that is They whom God intended to make choice of when he rejected those that sought for justification by works which are the Faithful they have obtained it and the rest which would not believe were blinded 8. According as it is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not bear unto this day 8. According as it is written Isaiah 29.10 God hath given them the Spirit of slumber by which the faculties of their soul are so tyed up as that they cannot understand and believe what is preached to them Eyes of the mind so affected as that they cannot see with them and ears of the understanding so affected as that they cannot hear with them unto this day 9. And David saith Let their table be made a snare and a trap and a stumbling block and a recompence unto them 9. And David saith Psal 69.22 c. Let the talk which they use at their table be as a snare and a trap to catch them and hold them in blindness and a stumbling block at which they may stumble and fall into hardness of heart that so they may be punished and rewarded for their unbelief 10. Let their eyes be darkned that they may not see and bow down their back alway 10. Let the eyes of their understanding be darkned that they may not understand the riches of the Gospel and let them not be able to look to the mysteries of salvation so as to believe them 11. I say then Have they stumbled that they should fall God forbid But rather through their fall salvation is come unto the Gentiles for to provoke them to jealousie 11. Being then that a great part of the Jews have stumbled have they which stumbled at the stumbling block Christ Jesus so stumbled and faln as that they should have no hope of ever rising again God forbid But rather through their stumbling and fall salvation is come to the Gentiles for to provoke them to jealousie that they being jealous of Gods love to the Gentiles may be the more careful to please God and to get deeper root in his affections and recover what they have lost 12. Now if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulness 12. But now when I speak of the Jews being provoked to jealousie ye Gentiles
all good men This will of God is no other then the precepts commands or Law of God which if we follow will make our sacrifice that is our service holy and acceptable to him and perfect We can neither know nor approve or like of this will of God which should be the square and rule of our reasonable service with any good effect if we are not changed from the fashion of this world into a more Heavenly fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Andronicus Rhodius even of moral Vertues in his Paraphrase in Arist Ethic. lib. prim cap. 12. It is impossible for him to come to the knowledge of what is said or treated of vertue which is not accustomed to good actions And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hierocles in Carm. Pythagor It behoveth us to order the unreasonableness which is in us and the sloth and then to betake our selves to the knowledge of more Divine matters For as it is impossible for a sore blear and foul eye to behold those things which are very light and splendide So it is for a soul not possessed with vertue or goodness to behold the beauty of truth As a Spunge which is dipped in vineger if before the vineger be wrung out of it It is put into wine It will not admit or drink up any of the wine So a mind which is full of the vanities of this world cannot admit or receive in any wholsome admonition or vertuous instructions until it be free from those vanities saith Ephraim Syrus Ser. De abstinenda ab omni consuetudine pernitiosa What is that good that acceptable and perfect will of God We must know what is the good acceptable and perfect will of God that the sacrifice which the Apostle exhorts to may be good acceptable and perfect For that is the Rule and square to which it must be conformed Christians are spiritual Levites or spiritual Priests Now as the Priests of the Law were to judge of the sacrifices of the Law whether they were fit to be offered or no by such rules as are given Levit. 22.17 c. So would the Apostle have us to judge of our sacrifices here by the rule which is here given that is By the good acceptable and perfect will of God Whether they are good acceptable and perfect as they should be The Apostle when he would have them know what is that good that acceptable and perfect will of God that they may know thereby what will be an acceptable sacrifice and that by regulating their service thereby they might make their sacrifice good acceptable and perfect He seemeth to allude to those attributes or qualities which were required in the sacrifices of the old Law for they were called good Levit. 27.10 And acceptable and perfect Levit. 22.21 Exod. 12 5. Ver. 3. For I say through the grace given unto me to every man that is among you Wherefore I say by vertue of my Apostleship to every one of you c. The Apostle begins here to shew them by particulars how they should present their bodies a living sacrifice holy and acceptable unto God and what is that reasonable service which he spoke of and in so doing he sheweth them more particularly what is the good and acceptable and perfect will of God wh ch he mentioned in the former verse For For is put here for Wherefore as Cap 8 ver 38. I say He might say I command you and give you in charge but he had rather say I say than I command you and give you in charge because it would be better taken by the Romans to speak in this humble than in that imperious or commanding manner Through the grace given unto me i. e By vertue of mne Apostle-ship or by the authority of the office which it pleased God to put me in By the grace given to him he meaneth the Apostle-ship which was an office given to him of Gods free grace and favour See Cap. 15. ver 15 16. The Apostle makes mention of his office here intimating thereby that he was necessitated by his office to do as he doth lest the Romans should think it arrogancy in him thus to speak and thus to write to them To every man that is among you i. e. To every man which is among you Romans whether he be Jew or Gentile Not to think of himself more highly then he ought to think i. e. not to think himself a greater gifted man than he is or not to think that he hath more in him than he hath But to think soberly i. e. But to think modestly of himself so that the thoughts of himself exceed not the measure or bounds of those gifts which God hath given him What it is for a man to think soberly of himself the Apostle sheweth in the next words it is to think of himself according to the measure of the gifts which God hath given him According as God hath dealt to every one the measure of Faith i. e. According to the measure of those gifts which God hath dealt to every one It is not meet for him which is a meer Grammarian to take upon him to judge of controversies of Religion Nor was it meet for him which was but a Levite to arrogate to himselfe that which did appertain to the office of a Priest nor for him which was but an ordinary Priest to meddle with that which was proper to the high Priest yet no less unseemly do they carry themselves which exceed in their doings the measure of faith which God hath given them According to the measure of faith By Faith is meant that faith by which we are Christians but yet it is put here by a Metonymy for those gifts which God gave to certain men by reason of that Faith For God gave several gifts to several men which embraced the faith of Christ for the edifying and building up of that body of Christ which is the Church Or Faith may be taken here first for trust then by a Metonymy for those gifts which are committed as a talent to a mans trust for him to imploy faithfully according to his Masters will As for Christ Jesus which is the head of this body the Spirit was not given to him by measure John 3.34 But to all and every of other the members of this body the Spirit is given by measure for God bestoweth not all gifts upon one but to every one a part only of his gifts and that a greater or less part as it seemeth good to him and this the Apostle teacheth and setteth forth in the following verses by the similitude or allegory of a natural body Ver. 4. For as we have many members in one body c. q. d. I said the measure of Faith for as in the Natural body we have many members in one body and all members have not the same office So in the mysticall body of Christ we being many are one body in Christ and every one members one