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
That they cannot please God for that vâ—z That they walk after the Flesh or that viz. That they cannot but walk after the Flesh by putting the Consequent for the Antecedent This phrase therefore viz. They cannot please God is the same for sence with that viz. Who walk after the Flesh And it is occasioned from a tacite objection arising from the first verse though the Corollary or Conclusion which the Apostle draws here is drawn from that which went immediately before Ver. 9 But ye are not in the Flesh i. e. But ye which are in Christ Jesus ye I say are not carnall that ye should say yea but we cannot but walk after the Flesh But in the Spirit i. e. But ye are spiritual so that ye may renounce the Flesh and walk after the Spirit If so be that the Spirit of God dwelleth in you i. e. Being that the Spirit of God dwelleth in you to wit by those gifts and graces which he hath given you The conjunction If is not dubitantis but affirmantis not a note of doubting but of affirming and for this reason doth he affirm without doubting that the Spirit of God dwelleth in them because he takes them to be such as were truly in Christ Jesus ver 1. Now if any man have not the Spirit of Christ he is none of his This seemeth to to be an Argument to proue that these Romans had the Spirit of Christ in them upon this supposition that they were in Christ Jesus for saith he If any one hath not the Spirit of Christ he is none of his but if he be his that is if he be Christs as ye are he hath the spirit of Christ in him He that hath not the Spirit of Christ is not Christs that is is not in Christ as a living member in the body or as a fruitfull or living branch in the vine and therefore shall be cast out or cut off at length The Spirit of Christ That which he called The Spirit of God immediately before he calleth the Spirit of Christ here because it is given and conferred of God through the merits of Christ who also himself is true God He is none of his i. e. None of his true and living members Or true and living branches Ver. 10. And if Christ be in you the body is dead because of sin but the spirit is life because of Righteousness i. e. And if the Spirit of Christ be in you your body indeed is mortall and shall die by reason of the sin of Adam But your soul shall live and never see death because of the Spirit of God and of Christ that is because of the Spirit of Righteousness which dwelleth in it The Apostle doth here shew the blessed fruit which they shall enjoy which have the Spirit of God and of Christ viz. That they shall not come into condemnation as he is said ver 1. And he doth withall answer an Objection which might arise from those words ver 6. To be spiritually minded is life For being that the Apostle said there That to be spiritually minded is life a man might object and say but how is it life to be spiritually minded when as they that have the Spirit of God and of Christ and so are spiritually minded die as well as they which are in the Flesh and so are carnally minded To this the Apostle answereth here that they that have the Spirit of God and of Christ and so are spiritually minded die indeed the death of the body as they do which cre carnally minded and that because of Original sin or the sin of Adam but they do not die the death of the soul as the carnal minded men do because of that Spirit of God and of Christ which dwelleth in them If Christ be in you c. By Christ is here to be understood the Spirit of Christ as he called it ver 10. and that per Metonymiam efficientis And the Apostle would rather say Christ here than the Spirit of Christ to avoid confusion of termes for soon after by the Spirit he means the Soul of man The body is dead That is the Body indeed is subject to death and shall one day die He saith the body is dead because it is not only such as may die but such as tendeth continually to death and shall at length certainly die Because of sin By sin here understand the sin of Adam or Original sin for death entred into the world by Adam 's sin and so death passed upon all men for that all have sinned through him Chap. 5.12 And in Adam all die saith the Apostle again 1 Cor. 15.22 But the Spirit is life i. e. But the Soul shall live and never see death The Spirit By the Spirit understand here the Soul that better part of man which is a Spirit Is life That is liveth and shall live for ever The Apostle when he saith Is life for liveth useth a Metonymie of the Adjunct Because of righteousness i e. Because of the Spirit of God and of Christ which is in it By Righteousness is here to be understood The Spirit of life as he called it ver 2. and which he called the Spirit of God and the Spirit of Christ ver 9. And which he called Christ in a few words before and this Spirit he calleth Righteousness Per Metonymiam Effecti because it inclines to Righteousness and worketh Righteousness in us That Soul which is endued with the Spirit of God or with the Spirit of Righteousness call it which you please while it is in this life so soon as it is parted from the body is carried into the presence of Christ there to enjoy him who is life and to live after its manner Ver. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you i. e. But yet if the Spirit of God dwelleth in you q. d. But though the bâ—dy is dead because of sin yet if the Spirit of God dwelleth in you c. He meaneth by this spirit that which he called righteousness ver 10. and the Spirit of Christ vers 9. and the Spirit of life ver 2. By him which raised up Jesus from the dead he meaneth God whom he describes by this Act because he is to say That he will quicken your mortal bodies Of which that That God raised up Jesus from the dead was a pattern and a pledge and shewed that God was able yea and willing to do it He that raised up Christ from the dead That is God Shall also quicken your mortal bodies That is Shall also raise up your mortal bodies after death at the last Day as he raised up Christ from death when he had been dead By his spirit that dwelleth in you That is because of his spirit or by reason of his spirit which dwelleth in you By reason of his spirit are our bodies become Temples of the Holy Ghost 1 Cor. chap 6.19 And therefore our bodies shall be
thought worthy of the honour of a glorious and happy resurrection at the last Day because they were Temples of the Holy Ghost in this life The spirit is called the Earnest to wit of our resurrection 2 Cor. 5.5 That which he saith here in this verse is a Comfort against that which he said ver 10. viz. The body is dead because of sin And an Explication of that which he said ver 6. To be spiritually minded is life Though death seize upon the bodies of the faithful and regenerate yet it shall not alwayes keep their bodies under her power as death Eternal shall the bodies of those which are carnally minded For at the last Day Christ shall raise up their bodies to a life of glory of which the spirit of God and of Christ which is in them is a sure pledge and earnest Ver. 12. Therefore Brethren we are debtors not to the Flesh to live after the Flesh Supple But to the spirit to live after the spirit Note that these words But to the spirit to live after the spirit are here to be understood and the Apostle leaves them to us to understand out of those opposite words viz. Not to the Flesh to live after the Flesh He takes Flesh here for our sensual or carnal appetite or affections And the spirit which he here leaveth to be understood must we take for that spirit which he called the spirit of life and the spirit of God and of Christ and righteousness a little before of both which he speaks as of Persons yea Mistresses by a Prosopopoeia That which the Apostle here gathers he gathers especially from the sixth verse To be carnally minded is death but to be spiritually minded is life and peace as will appear by what he saith ver 13. where he doth repeat as it were and amplifie what he there said The Apostle in this Corrollary or Conclusion doth dehort the Romans from following the Flesh and exhort them to follow the spirit and sheweth them that they ought so to do And this he doth so often as occasion serves that Novices in Christianity may not take to themselves a liberty to sin and that those which are enemies to Christianity might not have any cause to asperse Christians with so foul a thing as this is viz. That they taught or held that they might walk securely after the Flesh We are debtors not to the Flesh to live after the Flesh Supple but to the spirit to live after the spirit q. d. We ought in wisdom and in love to our selves not to live after the Flesh but to live after the spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here Debtors is not to be taken here for Debtors in the strict sence of the words but more loosely for such as are any way bound whether in gratitude or in wisdom or in love to themselves to do any thing so that they which ought or whom it behoveth to do any thing upon any account may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Debtors in the Apostles sence here The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh hath such a kind of signification with it and Euripides useth the Foeminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the same manner But note that though I say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken here in the strict sence of the word I say it not because we are not bound in the strictest sence to forsake the Flesh and follow the spirit but because that that is all which can be gathered from what Saint Paul hath here said Wherefore what Saint Paul saith here is as if he should say Wherefore being that to be carnally minded is death and to be spiritually minded is life and peace If ye be wise and have any love to your own selves ye ought not to live after the Flesh but after the spirit To live after the Flesh To live after the Flesh is to live after the will of the Flesh that is to embrace and follow the motions of the Flesh that is of our sensual or carnal appetite and affections Ver. 13. Ye shall die Supple Eternally Note the Enallage of the Person here how he changeth the first into the second Person If ye through the spirit do mortifie the deeds of the body i. e. If ye through the spirit that is in you and which doth enable you to mortifie the deeds of the body I say if ye through that spirit do mortifie the deeds of the body according to that that the spirit shall enable you thereunto Do mortifie the deeds of the body By the deeds of the body are not here to be understood all those actions which are exercised by the body for Chap. 6. ver 13. He would have us to yield our members as instruments of Righteousness unto God but such deeds are to be understood by the deeds of the body here which he calls the works of the flesh Galat. chap. 5. ver 19. We are then said to mortifie the deeds of the body by the spirit when by the help of the spirit and the power thereof we do not consent to but resist the evil motions of the body or of the flesh that is of our carnal affections when they incite us to evil deeds which the more we resist the more shall we find their strength to die in us and the less power shall they have over us Ye shall live i. e. Ye shall live a life happy and eternal and that not only in your souls which shall never die but also in your bodies which though they die yet shall be raised up to an immortal life at the last Day Ver. 14. For as many as are led by the spirit of God they are the sons of God The Apostle proveth here what he said ver 13. viz. That if they through the spirit do mortifie the deeds of the body they shall live For they which through the spirit do mortifie the deeds of the body are such as are led by the spirit of God and they which are led by the spirit of God they are the sons of God by Adoption and they which are the sons of God by doption are the Heirs of God ver 17. Heirs to the inheritance of Eternal life As many as are led by the spirit of God i e. As many as follow the leading of the spirit of God This is the same spirit which he spoke of before ver 2. He speaks of this spirit as of a Person by a Prosopopoeia And men are said to be led by the spirit of God when they follow the motions and inclinations thereof As many as are led by the spirit of God do give no consent to the motions of the flesh but they resist them and walk another way for the motions and inclinations of the Flesh and of the Spirit are contrary one to the other As many therefore as are led by the spirit of God so
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
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
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
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
think it not strange my brethren that the sword should be drawn to kill us for this is our portion of old as it is written Psal 44.22 for thy sake O Lord are we which are thy servants and fear thy great Name killed one after another all the day long we are accounted of no oâ—herwise than of sheep appointed to be slain so little esteem is made of our blood 37. Nay in all these things we are more than conquerors through him that loved us 37. But shall any of these things I say separate us from the love which God sheweth us for Christs sake No for even in the midst of these things doth God so continue and shew his love to us as that we are through the effects of his love and by the assistance and aid that he out of his love giveth us not only Conquerors over all these things but more than Conquerors 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come 38. Wherefore I am perswaded that nothing which we can suffer either in our life or at our death no nor whatsoever all the devils of Hell whether they be Angels or Principalities or Powers can lay upon us Nor the afflictions which we suffer at the present nor the afflictions which are threatned against us for the future 39. Nor Height nor depth nor any other creature shall be able to seperate us from the love of God which is in Christ Jesus our Lord. 39. Nor any creature which is in heaven above or any creature which is in earth beneath or any other creature whatsoever if they should all combine themselves against us to afflict us to the utter most shall be able to separate us from the love of God which he sheweth to us for the merits of Christ Jesus our Lord. CHAP. VIII Ver. 1. There is therefore now no condemnation to them which are in Christ Jesus This Conclusion or Corollary is drawn from that which the Apostle taught in the fifth Chapter of this Epistle and especially in the eighth ninth tenth eleventh verses and so forward Not from that which went immediately before in the precedent Chapter For the sixth and seventh Chapter the Apostle spends in answering objections which rose one after another from the latter end of the fifth Chapter hitherto so that they two chapters come between this and the first Chapter as it were by the By. No Condemnation This is part of the happiness of him which is justified by Faith To them which are in Christ Jesus i. e. To them which believe in Christ Jesus and so are made members of his body and inserted into him by saith as Branches into the vine That is to them which are justified by Faith as he speaks Chap. 5. ver 1. Who walk not after the flesh but after the spirit i. e. Which follow not their sensual or carnal appetite and affections in whatsoever they move them to Who walk not after the flesh The flesh is to be taken here for the sensual or carnal appetite and affections And to walk after the flesh is to follow that sensual or carnal appetite and affections and to be carried away with them which way soever they move which cannot be done without sin The Speech is Metaphorical But after the Spirit i. e. But after the motions and inclinations of the Holy Ghost which dwelleth in them as our Apostle speaks 2 Timoth. 1.14 The Apostle addes this who walk not after the Flesh but after the Spirit not as a note of distinction as though there were some in Christ Jesus or some which were justified by faith which did or might walk after the Flesh and others which did or might walk after the Spirit but he adds it as a note of declaration to declare what all those are and ought to be for conversation of life which are in Christ Jesus or which are justified by faith They are such or ought to be such as walk not after the Flesh but after the Spirit And this he adds least that any one when he hears that there is no condemnation to them which are in Christ Jesus should think that now that he is in Christ Jesus he may securely live in sin or live as he listeth and so bring a scandal on Christian Religion Ver. 2. For the Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and of death The Apostle praevents an objection here somewhat like to that objection which he prevented Cap. 7. ver 14. For a weak and faint-hearted Christian might object here and say you require Paul of all that are in Christ Jesus that they would walk not after the Flesh but after the Spirit But I hope that I am in Christ Jesus and yet having been a slave to sin and walked so long as I have done after the Flesh I am afraid that I have been so long a slave to sin and so long walked after the Flesh that I cannot be but as a slave to them still and follow them still for how shall I be freed from following sin or from walking after the Flesh who have been so long as a slave to them This objection I say the Apostle doth here prevent saying For the law of the spirit of life in Christ hath made me free from the Law of sin and of death The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and of death i. e. The power and Efficacy of the Holy Ghost which dwelleth in me through Christ Jesus and which brings those to eternal life which follow it hath made me free from my custome of sin or sining and so by consequence from walking after the flesh as I was wont to walk which whosoever walkes after whethersoever she leades them shall die everlastingly That the Apostle is frequent in raising and answering or preventing objections and useth that as one way of teaching the Truths which he hath to teach I observed before The law of the spirit of life By the Law of the spirit of life is meant here the efficacy of the Holy Ghost which dwelleth in them which are in Christ Jesus For the Holy Ghost is said to dwell in them which are in Christ Jesus by reason of those gifts with which the Holy Ghost endueth them and by which they are also sanctified In Christ Jesus i. e. Which is by Christ Jesus That is which is given to me by and for the merits of Christ Jesus In is put here for By after the Hebrew manner Hath made me free from the Law of sin and of death That is hath enabled me to resist or turn away from following my carnal and sensual appetite or my carnal and sensual affections so that they cannot draw me after them which way soever they will as they were wont to do Note that the Apostle might have said only The Spirit of
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
Apostle having delivered in the former part of this Epistle the Doctrine of Faith cometh here to give precepts of manners And to connect or knit this to his former Subject He infers this as a duty arising from that For when that his Doctrine of faith hath set out and shewen many mercies of God to us He beseecheth the Romans here in consideration of those mercies to shew themselves thankful to God by an holy living and conversation of life I beseech you therefore c. q. d. Being therefore you have received many mercies from God as I have shewed you in the former part of my Epistle I beseech you Brethren by those mercies c. Brethren He calleth the Romans Brethren because they were Christians as he was And Christians because they have the same God for their Father and the same Church for their Mother are called Brethren By the mercies of God i. e. By the mercies which God hath shewed you The Apostle beginneth this part of his Epistle with a vehement obsecration and an earnest obtestation whereby he beseecheth the Romans by those mercies which he had mentioned and commended to them in the former part of his Epistle and which they had received that they would present their bodies a living sacrifice c. By the mercies of God This is a vehement obtestation which is a most effectuall kind of reasoning or manner of perswading Like unto this is that most earnest and passionate prayer in the Letany of our Church viz. By thine Agony and bloody sweat by thy Cross and Passion c Good Lord deliver us which manner of praying Some have prophanely called swearing but you see that the Apostle useth this same manner of speaking and he may be a president for it without exception That you present your bodies a living sacrifice i. e. That ye offer your selves as a living Sacrifice to God Your Bodies i e. Your selves By the Body is here meant not the Body only but the body and soul too that is the whole man by a Synechdoche But he seemeth to say your bodies rather than your selves in some allusion to the Jewish Sacrifices where the bodies of the beasts which were offered for a burnt-offering were consumed or burnt on the Altar to the glory of God A living sacrifice i. e. As a living Holocaust or Burnt-offering as I may so speak The Apostle in this alludes to the Sacrifices of the Jews and among them to the Holocaust or whole burnt-offering where the Beast or Carcase of the beast which was offered or sacrificed was wholly burnt or consumed with fire to the glory of God And this he doth to signifie that we should offer to God our whole selves and all our actions Yet he saith a living sacrifice in opposition to that That those Sacrifices which the Jews offered were slain But this is not required of us that we should slay our selves or be slain by being made a Sacrifice here Then we offer our bodies that is our selves a living Sacrifice to God when we direct all our actions and do all which we do to his glory according to the exposition which the Apostle gives of his meaning in the last words of this verse Holy i e. An holy Sacrifice That is a sacrifice pure and separate from all uncleanness Yea a sacrifice sanctified by the holy Ghost as our Apostle speaks Chap. 15. ver 16. The sacrifices of the Old Law were called holy and were so accounted But if they were called and accounted holy Surely the bodies of Christians may be called and accounted holy much more being that they are purified from sin by the blood of Christ 1 John 1.7 and sanctified by the holy Ghost Rom. 15 16. There is an allusion therefore here to the sacrifices of the Law and their holiness when he bids us offer our bodies an Holy Sacrifice Acceptable unto God i e. Such as is well-pleasing unto God who because he is pure delighteth and is well-pleased with that only which is pure The Burnt sacrifice was said to be an offering of a sweet savour unto the Lord Levit. 1.9 In allusion to this would the Apostle have our sacrifice acceptable and well pleasing to God And indeed if such sacrifices were as a sweet savour unto God acceptable and well pleasing to him much more may the bodies and actions of Christians be acceptable to him See 2 Cor. 2 15. Phil. 4.18 Which is your reasonable service He interpreteth here what he meant by their bodies He meaneth by that themselves that is their reasonable service By a Synechdochical Metonymie Your reasonable service By the reasonable service here spoken of is meant the service of the spirit or of the soul which is a reasonable soul that is q. d. your spiritual service or the service of your spiritual souls Or by the reasonable service is meant the service of the whole man as it is reasonable or guided by the reasonable soul directed by Gods word He opposeth here this reasonable service or service of the spirit to that bodily service which was used under the old Law and which consisted for the most part in slaying and sacrificing beasts and birds c. or rather he opposeth it to the beasts and birds themselves which were sacrificed which were but brute and unreasonable creatures Ver. 2. And be not conformed to this world q. d. And for this end or for this cause be not conformed to this world Be not conformed to this world i. e. Be not conformed or be not like to the men which love the pleasures and profits and other vanities of this world all which ye have renounced in your Baptism To this world By the world is here meant by a Metonymie the men which live in the world and then by a Synechdoche not any men which live in the world but such as are given to the pleasures and profits and other vanities of the world But be ye transformed i. e. But be ye transformed and become like to those which are of another yea a more heavenly carriage and conversation By the renewing of your mind This he saith because their mind was corrupt And from thence this transformation must begin That ye may prove what is that good and acceptable will of God i. e. That ye may know and approve of that good and acceptable will of God by which ye are to regulate and square your Reasonable service That ye may prove i. e. That ye may know and approve or like of for so may the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in the Greek signifie By a Metaphor from Goldsmiths which try Gold by their touch-stone and upon trial know it to be true Gold and approve of it for such What is that good that acceptable and perfect will of God i. e. What is that will of God by which we should guide our Reasonable service which is a good will a perfect will and a will acceptable or pleasing to God and
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