life in Christ Jesus hath made me free from sin and death But he saith the Law of the Spirit of life and the Law of sin for the like reason as he said the Law of works and the Law of faith Chap. 3. ver 27 and as he saith the Law of righteousness Chap. 9.31 Note also that when he saith The Law of the Spirit of life hath made me free from the Law of sin and of death he useth a Metaphor drawn from men Enfranchesing slaves and freeing them from that slavery which before time they underwent Note thirdly that the Apostle speaks here in the person of such as were justied by faith and were ingraffed into Christ Jesus as living branches into the living Vine Ver. 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh i. e. For what the Law could not do in that it was weak in comparison of the flesh that God did who sending his own Son in the likeness of a sinful man though he was without sin and for the destruction of sin destroyed sin which reigned in us by his Flesh that is by his Body which was Crucified for us There is an Ellipsis in these words of the Apostle as they are here translated But the words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which may be thus interpreted For by reason of the weakness and imbecillity of the Law in that it was weak in comparison of the flesh God sending his own Son c. The Apostle prevents an Objection here For whereas he said ver 2. The Law of the spririt of life in Christ Jesus hath made me free from the Law of sin and of death a man might object and say But what needst thou Paul to say The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death when as the Law which was given by Moses can do this To this the Apostle answers after this manner q. d. I said that the Law of the Spirit of life which is by Christ Jesus hath made me free from the Law of sin and of death I said not that the Law which was given by Moses hath done this because the Law which was given by Moses was weak in comparison of the flesh and not so able to draw men after it as the flesh was after it and therefore by reason of the impotency and imbecillity of the Law of Moses in that it was weak in comparison of the flesh God sending forth his own Son in the likeness of sinful flesh and for this end that he might be a Sacrifice for sin and destroy sin hath destroyed sin by his flesh that is by his Body which was made a Scrifice for us For what the Law could not do That which is said of the Law here that it could not do is this viz. That it could not destroy sin The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where first we may understand the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter then take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotentiam or imbecillitatem and then interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law of Moses thus For by reason of the impotency and weakness of the Law of Moses c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie Impossibilis Impossible but Impotens and Imbecillis also Imperfect and Weak and in the Neuter gender with a Prepositive Article Impotentia and Imbecillitas Impotencie and Weakness For that it was weak through the Flesh The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred Through is to be taken in a sence of Comparison as I conceive q. d. In that it was weak in comparison of the flesh And the Law of Moses was weak in comparison of the flesh in that the flesh had more power to draw men after it from the Law than the Law had to draw men after it from following the flesh Through the flesh By Flesh understand here the fleshly that is the carnal appetite of a man God sending his own Son Supple into the World This sets forth the love of God in that he would send a Son and that his own Son into the World for such a purpose In the likeness of sinful flesh Flesh is to be taken here by a Synechdoche for the Body that other part of Man and that again by a further Synechdoche for the whole man q d. In the likeness of sinful man Note that the word Likeness doth not relate here to the word Flesh but to the word Sinful For Christ Jesus was true and real Flesh that is true and real Man but yet not truly and really sinful man he was only like such a man for he himself was without sin Christ was made like to sinful man in that he was made subject to infirmities and miseries as sinful man was for his sin Condemned sin i. e. Destroyed or slew sin To Condemn is taken here for to Kill Per metonymiam Antecedentis or Causae For those Malefactors which are condemned to die are put to death after the Sentence of Condemnation is passed on them to which the Apostle here alludes One way by which Christ is said to kill or slay sin is by purchasing and procuring for us by his death and sacrifice the Holy Ghost or such spiritual gifts by which we are able to crucifie or slay sin which reigned in us and after this way may the Apostle seem to be particularly understood in this place if we consider what he saith of the Law of the Spirit of life in the foregoing verse In the flesh i. e. By his Flesh that is by his Body which was made a sacrifice for us In is put here for By and the Flesh is taken here for his Body by a Metonymie and that as sacrificed and offered upon the Cross as Chap. 7.4 Ephes 2.5 Ver. 4. That the righteousness of the Law might be fulfilled in us i. e. That we might perform those righteous Commandments which are contained in the Moral Law which was given by Moses so far forth at the least and in such manner as they are necessary to Salvation to which a most exact and a most perfect keeping of the Commandments is not required In us To wit which are in Christ Jesus Who walk not after the flesh but after the spirit See verse 1. This the Apostle repeats here that he may shew the truth of it and press it home upon them to whom he wrote Ver. 5. For they that are after the Flesh do mind the things of the Flesh but they that are after the spirit the things of the spirit q. d. I say who walk not after the Flesh but after the spirit for they indeed
it is revealed I say a Righteousnesse or Justification which is of faith for that you may know that I speak not of any new thing or that I vent a figment of mine own brain it is written Habakkuk 2.4 That the just shall be justified by their faith 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness 18 A man shall not be justified by his works as they teach who are the greatest opposers of righteousnesse or justification by faith for the wrath of God is revealed from heaven both by his word and by the plagues which we see poured down upon sinners against the ungodlinesse and against the unrighteousnesse of all men whether they be Jewes or Gentiles because they hold the known truth which they have both of godlinesse and righteousnesse in ungodlinesse and in unrighteousnesse as in a Prison so that the known truth which they have thereof can no more shew it self nor no more go forth into good or virtuous deeds or actions than a Prisoner can shew himself or go forth which is shut up or imprisoned in a close Prison or Dungeon 19. Because that which may be known of God is manifest in them For God hath shewed it unto them 19. But some man may here object and say That surely the Gentiles do not hold the known truth of godliness and righteousness in ungodliness and unrighteousness for being that they never had the Law given to them as the Jews had they cannot have the true knowledge of godliness and righteousness as the Jews have But to this I answer That the Gentiles though they had not the Law given to them as the Jews had to whom it was given fairly written in Tables of Stone yet they have the true knowledge both of godliness and of righteousness For to speak of Righteousness first which concerns our duty towards our Neighbour the Gentiles have the true knowledge of this because that which God hath appointed by his Law to be done by one neighbour to another is manifest to them for God hath shewed it unto them by that light of Nature which he hath set up in their hearts 20. For the invisible things of him from the creation of the World are clearly seen being understood by the things that are made even his eternal power and God-head so that they are without excuse 20. And as for Godlinesse which concerns our duty towards God They have the true knowledge of this also for those things of God which cannot be seen by our bodily eyes nor perceived by our outward senses to wit his eternal power and God-head by which understand his Providence and Goodness to his Creatures too have been ever since the world was made and are clearly known being understood by the things which are created so that the Gentiles are without excuse 21. Because that when they knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkned 21. Because that when they knew God to be a powerfull God and a good God ruling by his Providence and providing for his Creatures all things which were necessary and convenient for them they glorified him not neither were thankful to him for his benefits but became vain in their imaginations and had their foolish heart darkned and over-spread with mists of errour 22. Professing themselves to be wise they became fools 22. And though they professed themselves to be wise yet they became fools 23. And changed the Glory of the uncorruptible God into an Image made like to corruptible man and to birds and four-footed beasts and creeping things 23. For they changed the glorious and incorruptible God whom they should have adored for an Image made like to corruptible man and for birds as the Ibis and for four-footed beasts as Crocodiles Wolves Lions Dogs Cats c. And for creeping things as Serpents Fishes c. And for their Images giving Divine Worship to them 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves 24. Wherefore God did in the way of retaliation to them give them up to uncleanness through the lusts of their own hearts which he restrained not to dishonour their own bodies between themselves 25. Who changed the truth of God into a lie and worshipped and served the Creature more than the Creator who is blessed for ever Amen 25. Because they changed the true God for that which was not God and worshipped and served the creature passing by the Creator so dishonouring him who is blessed for ever though they thus neglect and passe him by And ever may he be blessed Amen 26. For this cause God gave them up unto vile affections for even their women did change their naturall use into that with is against nature 26. For this cause I say God gave them up to vile affections and base lusts to be slaves to them and to obey them and to do whatsoever they tempted them or moved them to For even their women did change the natural use of their bodies into that which is against nature carrying themselves as men in those acts which should tend to Generation 27. And likewise also the men leaving the natural use of the woman burned in their lust one toward another men with men working that which is unseemly and receiving in themselves that recompence of their error which was meet 27. And likewise also the men leaving the natural use of the woman which is such as husbands have of their wives became Buggerers Ganimedes and Catamites c. and burned in their lust one towards another men with men working that which is most filthy and more than beastly and receiving by hemselves themselves being the Authors and Actors of their own shame and punishment that recompence of their wickednesse and of their dishonour which they did to God which was meet and answerable in a general way to their sin 28. And even as they did not like to retain God in their knowledg God gave them over to a Reprobate mind to do those things which are not convenient 28. And even as they did not approbate or like to retain God in their knowledge by worshipping him whose worship would have been as a Remembrancer to them of him so he gave them over to a reprobate or base mind a mind so perversly judging of virtue and vice as that it called evill good and good evill light darknesse and darknesse light bitter sweet and sweet bitter that they might do those things which are most foul and worthy even of eternal death 29. Being filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse full of envy murther debate deceit malignity whisperers 29. So that they were filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse and were full of envy murther debate deceit malignity and became
into his Enemies hands while he doth not restrain his enemies but that they may use their whole power against him and if any thing is like to hinder these his enemies that they câ—nnot use their power he sees to it that it be removed that it may not hinder them Through the lusts of their own hearts This is that by which God gave up these men to uncleanness to wit the lusts which arose in their hearts which lusts not withstanding God stirred not up in them James 1.14 But suffered them there to arise and suppressed them not and withdrew that that should hinder them and suppresse them to wit his Grace To dishonour their own Bodies between themselves These words between themselves signifie the mutual uncleanness which was among Men and the mutual uncleanness which was among Women This uncleanness was a great dishonor to their bodies and so to them themselves for if he that committeth simple Fornication sinneth against his body and dishonoureth it 1 Cor. 6.18 Much more do they sin against it and dishonour it which change the natural use of it into that which is against nature Note that as this is called a dishonour of the body so on the contrary the chastity of the body is called the honour thereof 1 Thes 4.4 By these words the Apostle suts forth the Effect and the End of that encleanness which he spoke of and which God looked upon when he gave them up to that uncleanness The sence therefore of the words is this q. d. He gave them up to uncleanness that they might dishonour their own bodies between themselves And this dishonour is a Retaliation of that dishonour which they did to God Ver. 25. Who changed the truth of God into a lie q. d. Because they changed the true God with that which was not a true God Many things are here to be observed As 1. That when he saith who changed the truth of God It is as if he should say Because they changed the true God c. For this is to be underctood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as containing or repeating the cause of that which went immediately before 2. That the truth of God is put here by a Metonimy for the true God himself as the Glory of the incorruptible God was put for the uncorruptible God who was Glorious 3. That by a Lie is meant That whatsoever it was which Idolaters worshipped instead of God and was not God And so is the word taken Isa 44.20 And it is therefore so called because as a Lie though it hath oftentimes the shew of truth yet it is far from truth and hath no conformity with the thing which the words of a Lie signifie So an Idoll or whatsoever is worshipped by Idolaters instead of God though it lookes like a God in the eye of an Idolater yet it is far from being a God and hath no conformity with the Godhead 4. That to change the truth of God into a lie signifieth to embrace in the stead of the true God that which is not true God Of which Phrase See ver 23. And served the Creature more than the Creator These words need no interpretation if we suppose that these Idolaters did worship God at all But because the Apostle doth not say that they gave God any worship therefore know that this word More must be taken here in the full sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original which signifieth among other thingâ— a passing by The sence therefore of this place must be this q d. And served the Creature passing by the Creator yea if we should so render the words out of the Original it might seem the better Rendition Although the Apostle had said And worshipped which includes all religious worship yet he addeth And served And that he doth for this reason That he might by name express that worship which consisteth in outward works as in building of Temples offering of Sacrifices Burning of Incense making and setting up of Images c. Who is blessed for ever i. e. Who is to be blessed That is to be praised and worshipped and adored for ever more This the Apostle addeth to shew that worship and praise and thanksgiving is due to God and to be given to God though these men neglected it and to him only and that not for a time but for ever and ever As also to signifie that notwithstanding these men did dishonour God by giving that worship which was due to God to the Creatures yet his honour was not diminished by what they did They could cast no soil upon his Splendour Amen This word is an Hebrew word used sometimes in the beginning sometimes in the end of a Speech or Sentence If it be used in the beginning of a Speech or Sentence it hath simply the power of affirming and is as much to say as Verily or Truly But if it be used in the end of a Speech or Sentence as it is here then it hath the power of approving what was said before and signifieth as much as So it is and in a Precative sence So be it Ver. 26 For this cause God gave them up Here is an Epanalepsis or Resumption or Repetition of that which he said v. 24. Wherefore these words are here to be understood viz. I say q d. For this cause I say God gave them up To vile affections That is to such affections and lusts as drave a man to vile Things and things full of disgrace and ignominy such as was this vile and ignominious lying together of men with men and women with women which here he speaks of That the Heathen Philosophers and the Learned among them of whom as I said the Apostle seemeth here to speak directly and chiefly were carried away with vile affections and all or most of them were Buggerers or maintainers of Buggery as will appear as by others so by Diogenes Laertius who writes their Lives For even their women did change the natural use supple of their Bodies into that which is against nature The natural use of our Bodies of which the Apostle here speaks is that conjunction to which Nature inclineth or from which generation is apt to follow And this is only of the Male with the Female and with those members and parts of the Body which Nature hath depuâ—ed to that Office All venereal use therefore of those members which is differing from this is against Nature And that not only as we are Men but as we are Animals Wherefore this kind of Lust of which the Apostle here speaks of is more than Beastly Object When he speaks here as it seems of the Heathen Philosophers and such as were Learned among the Heathen how cometh he to talk or speak of women Answ There were Women who were Learned among the Heathen as well as Men as Sappho by name and they were carried away with evil affections as well as Men c. Again the sins of Men staid
Preaching of the Gospel See 1 Pet. 1. v. 20 21 22. A Propitiation A Propitiation is put here for a Propitiator or one that doth appease the displeasure of God The Act for the Cause or the Author thereof by a Metalepsis That which is rendred a Propitiation is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some render Propitiatorem taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine Gender as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But most take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender which in Latin is rendred Propitiatorium the Propitiatory is used by the Greek Interpreters of the Old Testament most commonly for the Cover of the Ark of the Covenant upon which God sat between the wings of the Cherubims as appeareth Exod. 25. v. 17 18 19 20 22 and 31. v. 7. and 35. v. 12. Levit 16.2 Numb 7.89 c. Now the Cover of the Ark did as it were keep from the eyes of God who sat between the Wings of the Cherubims upon that Cover Exod. 25 22. Numb 7.89 whatsoever was in the Ark of the Covenant which was covered therewith And in the Ark of the Covenant there were the Tables of the Covenant that is of the Law Heb. 9.4 This Cover therefore by keeing the Tables of the Covenant or the Law from the eyes of God did in a manner keep the sins of Men from his eyes which were Transgressions of that Covenant or of that Law for what is Sin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Transgression of the Law 1 John 3.4 And what were those Tables of the Covenant but the Tables in which the Law was written And if the Law were kept from his eyes then must the Transgression of the Law be also kept from them For who can see the Transgressions of the Law which seeth not the Law it self Rectum est Index sui obliqui For this reason was that Cover called in Hebrew Capporet a word which is derived from a verb which hath the signification of Expiating and Propitiating and for this reason did the Greek Interpreâ—ers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verbal derived from a Verb of the like signification And for this reason was this Cover a Type of Christ whom God had decreed from all eternity to send and in his appointed time did send forth to purchase forgiveness for the sins of his People which forgiveness is often signified by the name of Covering for blessed are they whose iniquities are forgiven and whose sins are covered saith the Psalmist quoted by our Apostle Rom. 4.7 c. In Allusion to this Cover of the Ark and to this use thereof which we have spoken of is our Saviour called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the Apostle doth in these and in the following words set forth all the causes of Mans justification which he doth therefore because justification is the chief Scope of his Epistle and the main Controversie between him and the Jews The chief and principal cause therefore of our Justification is God himself the Meritorious cause is Christ Jesus his merit is his blood that is his Death and Passion The Material cause or Subject of justification is Man the Formall cause is the Remission of sins The Condition required on mans part is Faith the final cause or End why God did justifie Man is his own Glory for he did it that he might be known to be Just in his promise of justification which sheweth his truth and that he might be known to be the justifier of him that believeth in Jesus which sheweth his mercy and goodness Through Faith q. d. To be enjoyed or made ours through Faith That is to be enjoyed by us and made ours if we believe Here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this he excludes Works again We are taught by this that God though he did so love the world as that he gave Jesus Christ to be a Propitiation for the sins thereof yet notwithstanding he requires a condition of them that are to be justified before they shall be justified and have their sins forgiven and that is Faith Or that they must use Faith as an Instrument to apply this Grace which I account as the same In his blood Some refer these words to those whom God hath set forth to be a Propitiation And then this Praeposition In is to be taken for through as it is taken ver 24. And the sence is to be this Whom God hath set forth to be a propitiation through his blood to be enjoyed or made our Propitiation through Faith In the words so construed there must be a Trajection or an Hyberbaton which yet is a figure not unusual with our Apostle who sometimes useth yea often through the ardency of his Spirit to go to a second thing before he hath done with the first and then to return to the first again These words so conjoyned shew how Christ was to be and is our Propitiation or Propitiator or Propitiatory to wit by dying for us and shedding his blood for our sins This Exposition is favoured by that that in the Original as most Expositors read it it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Tenuis but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Asperate But it may be asked what hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be either taken for the Cover of the Arke or alludeth thereunto to do with blood Answ I have shewed how that Cover of the Ark was a Propitiatory and why it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how it was a Type of Christ and indeed as it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propitiatory and as it was a Type of Christ it had nothing significant of blood it did onely signifie that Christ should be our Propitiator or Propitiation but did not signifie how he should be so for Types are for the most part imperfect But what that Type signified not other Types did signifie For the Legall remission of sins which was through the blood of the Beast which was slain for a Sacrifice did Praefigure the Real and Evangelical remission of sins through the blood of Christ who was to be slain for us In that therefore that with the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is mention of blood there is a double allusion an allusion to the Cover of the Ark which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propriatory and an allusion to the Sacrifices of the Law wherein was blood by which was a Legal remission of sins And such a mixture of Types and Sences in speech is not unusuall But as some refer these words By his blood by an Hyperbaton to those more remote words Whom God hath set forth to be a Propitiation So others refer them to the words which they immediately follow namely to those Through Faith
turn into the true and right way of Justification In a like case Saint Augustine sayes to Donatus that he might win him to the truth Si posses videre dolorem cordis mei sollicitudinem pro solute tua fortassis miseriaris animae tuae placens Deo in audiendo verbo non nostro sed ipsius Tom. 2. Epist 204. in initio If thou couldst but see saith he the grief of mine heart and my caâ—e or pensiveness for thy salvation thou wouldst happily have pity upon thine own soul pleasing God by hearkening not to our but to his word I say the truth in Christ i. e. I speak nothing but that which is true Christ is my witness In Christ i. e. By Christ or before Christ who heareth me and will require it of me if I speak any thing but truth The Praeposition In the Apostle makes answerable to the Hebrew Praefix Beth and Beth is sometimes used in swearing as Gen 22.16 Josh 2.12 c. And hence this Preposition In is used sometimes in swearing also My Conscience also bearing me witness in the Holy Ghost i e. My Conscience also as well as my word or saying bearing me witness By the holy Ghost Or we may say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing witness also is put for the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing witness as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 8.16 In the holy Ghost In the holy Ghost is put here for By the Holy Ghost as before In Christ for by Christ He sweareth by the Holy Ghost when he mentioneth his Conscience and so calleth him or that to witness what is done there Because it is the Appropriate office of the Holy Ghost as to plant truth and sincerity in the heart contrary to deceit and hypocrisie so to be privy to the secrets and to take notice of the motions of the heart Hence when Ananias had denied that he had sold his possession for what he had sold it for Peter tells him that he did lie to the Holy Ghost Act. 5.3 Ver 2. That I have great heaviness and continuall sorrow in my heart To wit for my Brethren the Jews He grieveth thus for the Jews because that they being ignorant of Gods Righteousness and going about to establish their own righteousness and zealously and eagerly running after that they did not submit themselves to the Righteousness of God as he speaks Cap. 10.3 By reason of which they were in a desperate condition and such as could not be saved so long as they so continued This I say is the cause of the Apostles grief here yet he expresseth it not here but leavs his speech unperfect as to this until he comes to the first verse of the 10 Chapter and that by reason of an Objection which he prevents ver 6. and another ver 14. and yet another ver 19 and there he resumes or takes up though in other terms what he left here unperfect and yet there he brings it in so as that it may seem to depend upon the latter part of this Chapter Thus that this which I here say may not seem strange doth the Apostle leave what he had in hand Chap. 5. v. 13. unperfect by reason of emergent objections which he prevents in the mean time till he comes to the 18. verse of that chapter where he resumes in other words and perfects that which he left there imperfect and brings it in so as that it hath dependance on that which went immediately before Ver. 3. For I could wish that my self were accursed from Christ for my Brethren my Kinsmen according to the flesh c. That which he saith he could wish here to befall himself for his Brethren must be understood with this supposition to wit If it were lawfull for him so to wish and if it were possible so to be done I could wish that my self were accursed from Christ i. e. To be accursed from Christ signifieth here to be separated from him and to be destined to death yea eternal death The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is To be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in holy writ signifieth that which is to be separated from the use of men not as an holy thing but as a thing execrable and to be abominated and so to be utterly destroyed in which sence Jericho was to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 6.17 And to this the Apostle here alludes But being the Apostle saith That he could wish himself accursed from Christ it is to be understood that he could wish himself not only to be wholly rid out of this life but to be destined also to everlasting destruction for the Jews sake that he might save them It is taught by some that when a son of Israel would express his Brotherly kindness towards any one of or towards all the children of his people he entituled himself by a kind of devotion to all the mischance and evil that should befall his Brother wishing the whole patience or suffering thereof to fall upon his own head And that not without reference or allusion to this form of devotion is the Apostles wish here that he might discharge the unhappy condition of his Brethren all upon himself when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I could wish my self an Anathema from Christ for my Brethren Note that this wish of the Apostle here includes a Tacite limitation or condition as I said before to wit if it were lawful And so that dispute which many raise here whether this wish of the Apostle be lawful or unlawful comes to nothing That my self These words have their Emphasis and are as if he should say I who am compelled to pronounce such hard things of my Brethren as I do even I my self could wish that my self were accursed from Christ c. For my Brethren That is for the Jews sake who are my Brethren that is my kinsmen according to the flesh to wit that they may be saved by my destruction or by my being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For them By his brethren he means the Jews here and these he calls his brethren in a large sence after the manner of the Hebrews who call all them brethren who are descended from one common Father though by many descents because he and they came all out of the loins of one man Abraham or Isaac or Jacob who was also called Israel My kinsmen according to the flesh q. d. That is My kinsmen according to blood He expounds the word brethren here and declares what he meant by it He meant such as are of the same blood or the same kin or stock with himself According to the flesh That is As we use to say by blood He seemeth by these words tacitely to oppose the kinred which is by blood to the Spiritual kinred which is by faith by which all the faithful of all