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
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
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
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
Righteousness and by which we are enclined to Holiness and Righteousnese as Rom. 8.13 Where it is said that If ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the Flesh ye shall live after which manner the gifts of the Holy Ghost are called the Holy Ghost Rom. 5.5 Where he saith the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us In this sense of the word Spirit the Spirit is most frequently opposed to the Flesh as Rom. 8. Galat. 5. c. Sometimes our Apostle takes the Spirit for the Gospel and then he opposeth it to the Letter that is to the Law as Rom. 2.29 and 7.6 which also he doth 2 Corinth 3.6 And sometimes again he takes it for the soul of man as Rom. 8.10 where the Spirit is opposed to the Body WORLD The world as it is most properly taken is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Philosopher defines it Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. that is The World is a Cistern or Fabrike consisting of heaven and earth and those Nature which are therein conteined In this sense our Apostle takes the word World Rom. 1.20 and 16.25 He takes the world sometimes also for all the men of the world whether good or bad as Rom. 3.6 19. Sometimes he takes it for the wicked men of the world or men adicted to the profits pleasures and vanities of the world as Rom. 12.2 Sometimes he takes it for the Gentiles in general as Rom. 11.12 15. Sometimes he takes it for the whole habitable earth as Rom. 10.18 Sometimes he takes it for the Land of Canaan which was but a little part of the world yea a little part of the whole earth as Rom. 4.13 And marvel not that our Apostle should take the world for the Land of Canaan when the Prophet Isaiah takes the earth yea the world for the Land of Israel which was but part of the Land of Canaan Isaiah 24 4. And here by the way observe that as Joshua was a Type of Jesus Christ so was the Land of Canaan into which he brought the Israelites a Type of all and every part of that blessedness into which Jesus Christ hath and will bring us WORKS WORKETH Our Apostle doth often make mention of Works in this his Epistle while he treats of Justification as Rom. 3.23 Where is boasting then It is excluded by what Law of works Nay and Rom. 4.2 If Abraham were justified by works he had whereof to glory and verse 4. Now to him that worketh i. e. to him which hath works is the reward not reckoned of grace but of debt and verse 6. Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works and Rom. 11.6 If it be of works then it is no more of grace and Rom. 3.28 We conclude that a man is justified by faith without the deeds or works of the Law In all which places and the like he takes works for works exactly done according to the Law so that the doer of them did never through the whole course of his life break the Law either in thought word or deed either by commission or by omission or by any other way in the least tittle or point thereof which works if we should suppose that any one had so done he would be justified by his works and that of debt for otherwise if God should not justifie him with Reverence be it spoken he would be unjust as I have said before Whereas therefore it is said that Abraham was not justified by works and that no man is justified by the deeds or works of the Law and that the purpose of God should stand not of works c. It is not so to be understood as that either Abraham or any other had such works and yet were not or should not be justified by them But it is so to be understood as that neither Abraham nor any other ever had hath or will have any such works And therefore as many as are justified are justified without them or though they have them not And for this reason it is that no man is said to be justified by the works which he doth or hath done or shall do I may add or can do because no man doth keep hath kept will keep or can keep the Law so strictly and exactly as the Law requireth so as that he hath not doth not or will not break it at any time For our Apostle to prove that no man is justified by the works of the Law proves that every man hath sinned Rom. Chap. 1.2 3. And therefore because every man hath sinned no man hath works in that sense which he speaketh of For if a man hath sinned but never so little he hath not works as our Apostle takes works in the places first named For cursed is every one that continueth not in all things which are written in the Book of the Law to do them In the voice of the Law Galat. 3.10 and Deut. 27.26 Our Apostle denies plainly that Abraham was justified by works Rom. 14. verse 1 2. And yet Saint James saith that he was when he saith Was not Abraham our Father justified by works James 2.21 what then shall we say that Saint Paul and Saint James thwarted or contradicted one the other God forbid For they were both led by the same Spirit even the Spirit of Truth and therefore could not erre or contradict one the other They take works therefore in several senses one after one sense the other after another Saint Paul speaks of works exactly done according to the command of the Law from the very birth or infancy of a man which works Abraham had not But Saint James speaks of such works as Abraham had and therefore not of works which Abraham did in the first part of his Age who no doubt in the first part of his Age was an Idolater Saint Paul speaks of works which Abraham should have done if he had been justified by works before his Call Saint James speaketh of works which he did after his Call Saint Paul speaks of works done without faith for he opposeth such works as he speaks of to faith and faith to works Rom. 3.27 28. And it is his scope to prove the necessity of faith because no man had done or could do such works but Saint James speaketh of works proceeding from faith yea Saint James takes works by a Metonymie for faith it self And therefore doth he so do that he may shew against such as are contented with an empty and barren faith that justifying faith is an operative faith and fruitful of good works To the works which Saint Paul speaks of justification is due of debt otherwise those works would not be works in his sense Rom. 11.6 and 4.4 But to the works which Saint James speaks of if we should suppose they were requisite to justification justification
tongues and other such gifts as we read of Acts 19.6 But others interpret it of some such gifts as was Doctrine and Revelation and Interpretation and Prophesie c. which built the hearers up and established them in the faith These he calls gifts not in respect of his imparting them to the Romans but in respect of his freely receiving them from God and therefore in this his expression he useth a great deal of Modesty To the end that ye may be established i. e. That ye may be confirmed to wit in the faith of that holy Gospel and that holy Religion which ye have received V. 12. That is that I may be comforted together with you by the mutual faith both of you me Because it might seem somewhat distasteful to the Romans to say that he desired to come to them that they might be established he doth here mitigate and mollifie his speech and put it into more pleasing tearms when he saith That is that I may be comforted together with you by the mutual faith both of you and me That is that I may be comforted together with you by the mutual faith both of you and me q. d. That is that we may be comforted both you and I when we mutually see you the stedfastness of my faith and I the stedfastness of yours It seemeth by these words that I may be comforted together with you that Paul and the Romans to whom he wrote were both afflicted at this time for comfort is a medicine for the afflicted and in respect of the Romans this seemeth probable from what we read chap. 8.17 And Paul might be afflicted for this That he was afraid least the Romans should fall from the faith through that their affliction And otherwise also Because it might seem somewhat distasteful to the Romans to say that he desired to see them to the end that they might be established for these words That ye might be established might offend some weak ones amongst them who thought themselves strong and well grounded in the faith he doth here as I said mitigate his speech and change it into more pleasing tearms when he saith That is that I may be comforted together with you with the mutual faith both of you and me for that which he saith here is but that which he said before only the tearms are more pleasing He said before That he desired to come to them to the end that they might be established and he faith the same now when he saith That he desired to see them that he might be comforted together with them by the mutual faith both of them and him Should they not be established in the faith but be shaken and fall from it they could neither receive comfort by Pauls faith for to receive comfort by the faith of another is proper only to them which are themselves established and well rooted in the faith nor could Paul receive comfort by their faith Because they had had no faith for him to take comfort in But if they were established in the faith as Paul was they would take comfort in Pauls faith and Paul in theirs That therefore which he said in the eleventh verse is the same which he saith here only the tearms as I said are more pleasing For it is more pleasing for him to say That he might be comforted in them than to say That they might be established and it is yet more pleasing to say That they might both be comforted by the mutual faith one of another for by this Paul doth rank himself with them or them with himself That the faith of the faithful is a mutual comfort of one to another we learn from the 1 Thes 3.7 where Paul thus speaketh Brethren we are comforted over you in all our affliction and distress by your faith The interpretation of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be good as they are thus interpreted That I may be comforted together with you by the mutual faith both of you and me But it may seem better if they should be interpreted thus That we may be comforted together when I am with you or among you by the mutual faith both of you and of me for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I am among you See 1 Thes 1.5 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 13. Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you c. The Apostle prevents an Objection here for because he had shewed that he had a great desire to have come unto them they might say but Paul if thou hadst so great a desire to come unto us what was the reason thou didst not come all this while To this he answereth in this verse saying Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you c. I would not have you ignorant c. I would have you know Brethren This was the common name and appellation of Christians to Christians which was caused first in regard that they did acknowledge one and the same Father even God secondly in regard of the strait tye and band of love which should be between Christians which should be even as great as between Brethren But was let hitherto The occasions at least in part which let him he tells chap 15. v. 20 22. but besides them it might be that the settling of divers contentions and controversies raised by Satan might hinder him for he saith in the like case That Satan hindred him 1 Thes 2.18 That I might have some fruit among you also even as among other Gentiles That as by my preaching other Gentiles have some believed some been confirmed in the faith so it may be among you Object But how could their faith or their establishment in the faith though they believed or were confirmed by his preaching be fruit to him Answ Their faith and their establishment in the faith would bring glory to God whom he loved and whom he served in the Spirit and a good Servant counteth it gain and fruit to himself when his Master gains or reaps fruit by his service Again Faith bringeth Salvation to the Believer and a true Minister of the Gospel hath the fruit of joy in the bringing of a soul to salvation for he rejoyceth therein exceedingly Phil. 2.17 Thirdly he that bringeth a man to the faith or confirmeth him in the saith bringeth him to righteousness or confirmeth him in righteousness But they that bring many to righteousness shall shine as the Stars for ever and ever Dan. 12.3 Observe here that as our Apostle used a great deal of Modesty in that speech when he said That I may impart unto you some spiritual gift vers 11. So he doth here when he saith That I may have some fruit among you also for herein he speaks Metaphorically of the
rise up in judgement against those Jews which our Saviour there reprehends and condemn them Mat. 12.41 Or the uncircumcised if he fulfill the Law may be said to judge the Jew which breaks the Law because he shall move God to condemn him for he shall give just occasion to God the judge of all to condemn him being that he kept the Law though he had it not written but the Jew though he had it written broke it Who by the Letter and circumcision i. e. Who having received that is who though thou hast received both the written Law and circumcision Note that By is taken here for With 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as chap 4.11 So that this is as if he should say Who with the Letter and circumcision that is Who having the Letter and circumcision or who though thou hast both the Letter and circumcision c. By the Letter is meant the Law written in Letters Ver. 28. For he is not a Jew which is one outwardly c. The Apostle prevents an Objection here For whereas he shewed from ver 17. to ver 24 That a Jew which had the knowledge of the Law being that he sinned his sin was greater than his who was not a Jew and had not the knowledge of the Law And whereas he told the Jew ver 25. That if he kept not the Law but was a breaker of the Law his circumcision which he so much trusted in was made uncircumcision And again ver 26 27. That the uncircumcised Gentile if he keep the Righteousness of the Law his uncircumcision should be counted for circumcision yea He should judge the Jew who having both circumcision and the Law did transgress the Law A Jew might object saying But how can this be Paul that the case of a Jew can be so bad as thou makest it though he doth sin Or how can it be that his circumcision should become uncircumcision if he keep not the Law And how should the uncircumcision of the Gentiles if they keep the Righteousness of the Law be counted for circumcision And how should an uncircumcised Gentile which fulfilleth the Law judge a Jew which hath the Law and circumcision if he transgresseth the Law For knowest not thou that a Jew is in high respect and favour with God as being a Child of Abraham the friend of God and that circumcision is highly respected and favoured of God as being given to Abraham as a sign of his favour and a Seal of the covenant which he made with him and with his seed whose seed the Jews are This objection I say the Apostle prevents by granting that which a carnal Jew might object concerning a Jew and concerning circumcision but distinguishing between a Jew and a Jew and between circumcision and circumcision q. d. For though I grant you that a Jew is in high favour with God and that circumcision is highly respected of him yet He is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the Heart c. For he is not a Jew which is one outwardly q. d. For though a Jew be highly favoured of God and circumcision be highly respected by him yet he which is a Jew outwardly only Supple he is not the Jew which God so highly favoureth Ellipsis The Jew did therefore think himself highly favoured by God and so free from judgement because he was of the Seed of Abraham for every Jew is a Son of Abraham according to the flesh but see what was said ver 17. concerning the Jew He is said to be a Jew outwardly who is a Son of Abraham onely according to the flesh and appears to be so by his Genealogie and by enjoying the outward Priviledges of such as were children of Abraham carnally Neither is that circumcision which is outward in the Flesh i e. Neither is that circumcision which is outward to wit in the Flesh Supple that circumcision which God so highly respecteth Ellipsis Ver. 29. But he is a Jew which is one inwardly q. d. But he is the Jew which God so highly favours and which shall escape the wrath and judgement of God which is a Jew inwardly By a Jew as I intimated is understood a Child of Abraham and he is a Child of Abraham inwardly who is like unto Abraham in the inward gifts and graces of the Soul as in Faith and the like For they which are of faith the same are the Children of Abraham Galat. 3.7 And if yee were Abrahams children yee would do the works of Abraham saith our Saviour John 8.39 And they which are so the Children of Abraham or thus Jews they shall find respect and favour with God and shall escape the wrath and judgement of God For they have peace with God and rejoyce in the hope of his Glory Rom. chap. 5. ver 1 2. And circumcision is that of the Heart i. e And the circumcision which findeth respect and favour with God and so profiteth to escaping the wrath and judgement of God is that circumcision which is of the heart Ellipsis That of the heart i. e. That whereby the Heart is circumcised from sins and dead works as from unbelief and the like and that only c. The circumcision of the heart is that whereby infidelity and all superfluity of naughtiness is as it were cut off from the heart and cast away And this was signified as a duty to be done by the outward circumcision of the foreskin of the yard or flesh See Deut. 10. ver 16. and Acts 7. ver 51. In the Spirit not in the Letter That is that which is delivered and commended in the Gospel not that which is commanded and expressed in the Law Thus Some-Where note that the Spirit is taken sometimes for the Gospel and the Letter for the Law as 2 Cor. 3.6 But others had rather take the Spirit here for that principal part of man to wit the Soul which is a Spirit and the Letter for that part of the Body in which circumcision was to be made by the Praescript of the Letter that is by the Praescript of the Law by a Metonymie which Prescript appointed the Praeputium or foreskin to be circumcised Gen. 17.11 Levit. 12.3 So that the sence of this place is this q. d. Which circumcision is in the Soul not in the Body or any part thereof Whose praise is not of Men but of God i. e. Which Circumcision is prais-worthy yet God only can give it its due praise and not Man God only can give this Circumcision its due praise because being it is in the Heart or Soul God only can see whether it be true or no for he only is the searcher of the Reins and Heart Revel 2.23 Heb. 4.13 And therefore he can only see whether it be worthy of praise or not By what the Apostle speaks here in these
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
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
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 〈◊〉
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