Annotations on the New Testament

CHAP. IV.

1. WHat shall we say then, that Abraham our father, as pertaining to the [note a] flesh, hath found?]

[Paraphrase] 1. What then do we say? Can it be said, or thought, that Abraham, who is said in Scripture to be righteous, or accepted by God as righteous, obtained that testimony by the merit of his own innocence or performances? (This affirmative interrogation is in effect a negation, and so the meaning is,) This cannot with any reason be affirmed by any.

2. For if Abraham were justified by works, he hath whereof to glory, but not before God.]

[Paraphrase] 2. For if he were so justified by anything in himself, any innocence or performance of his, he might then be said to have somewhat to glory of, his justification being an effect of his performances, and not of the free grace of God, (see note a, & ch. 3. 27.) But sure there is no such matter; Or, if toward men, who had nothing to blame in him, he might have any place of boasting, yet sure toward God he hath none, he cannot be able to say to God by way of boast, as of any special merit or excellency (which alone is matter of boasting) that he had done anything, by virtue of which he was justified before God. And therefore certainly, whatsoever privilege or prerogative was, or could be conceived to belong to him, or his posterity, it was from the free mercy of God, a fruit of undeserved promise, and that excludes all boasting, for what hast thou (in this case) which thou hast not received? and why then boastest thou, as if thou hadst not? (that is, as if it were not a mere act of mercy, and bounty to thee?)

3. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness.]

[Paraphrase] 3. And this appears by that way of God's dealing with him, which is in the Scripture clearly enough set down; and that the very same by which we teach and profess that all men are now dealt with by God, that is, a way that belongs to the Gentiles though sinners, (if they will forsake their heathen ways, and now receive and obey Christ) as well as to the Jews, viz. that Abraham believed God, followed his call, and believed his promise, and thereupon though he had formerly been guilty of many sins, and though his obedience being due to God's commands, could not challenge any such reward from God, yet did God freely justify him, that is, upon his forsaking his country and the idolatries thereof, and after, upon his depending upon God's promises made to him (and so walking cheerfully in his duty towards God) pardon his past sins, receive him into special favor, strike a covenant of rich mercies with him.

4. Now to him that worketh is the reward not reckoned of grace but of debt.]

[Paraphrase] 4. By this 'tis clear that 'twas not his innocence, or blamelesnesse, by which he is said to be just in the sight of God, or any meritorious act, that was thus rewarded in him, (see note on c. 3. b.) For if it were, then would it not be said, that God did account or reckon his faith unto him for righteousness, that is, freely out of mere mercy justify him (as v. 3. it was, and v. 5. is again said, these two phrases [it was reputed to him for righteousness] there, and were [it is reputed to him according to grace, or favor] being directly of the same importance) but that upon his perfect innocence and blamelesnesse, God was bound (by laws of strict justice) to reward and crown his innocence, and his virtues, as paying him that which he ought him (a due debt,) and not freely giving it him by way of favor and grace, as is implied in accounting or imputing to him for righteousness.

5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.]

[Paraphrase] 5. But his way of justification was by believing pardon for sinners upon reformation, and thereupon reforming and giving himself up to do whatsoever God now would have him do; and so 'twas not any original innocence of his (which might challenge the reward, as due) but only God's acceptation of his faith, which was an act of God's mere mercy, and that may be vouchsafed to Idolatrous Gentiles upon their repentance, as well as to him, and their receiving of the faith, and leaving their former courses of sin on Christ's command, as he did in his country, upon God's, be accepted to the justification.

6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works,]

[Paraphrase] 6. Agreeable to which is that description of blessedness in David, Psal. 32. that he is blessed whom the Lord out of his free grace and pardon of sin accepteth and accounteth as righteous, and not on any merit of their own performances; that is, that blessedness consists in having this Evangelical way of justifying sinners (or those who have been sinners, and now repent and return) vouchsafed to any man, not that of never having lived in sin (for want of which the Jews will not admit the Gentiles to any hope of justification) but the other, I say, of mercy and forgiveness, upon reformation, and forsaking their former evil ways, as appears by the words of the Psalm.

7. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.]

[Paraphrase] 7. Blessed are they, not who never sin'd at all, that were never in a wicked or wrong course, (as of the Gentiles it is acknowledged that they were) but who having been ill, have reformed, and found place of repentance, and of mercy upon reformation, merely by the forgiveness and pardon of God.

8. Blessed is the man to whom the Lord will not impute sin.]

[Paraphrase] 8. Blessed is the man whose sin (though he have been guilty, as 'tis acknowledged the Gentiles have) is not charged on him by God, but freely pardoned and forgiven unto him upon his reformation.

9. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned unto Abraham for righteousness.]

[Paraphrase] 9. This then being the nature of the Evangelical course of God's gracious way of dealing with sinners, giving them place for repentance, and upon the sincerity of that, justifying and accepting them, whatsoever their former sins have been, we may now farther consider, whether this course may not be taken with uncircumcised Gentiles, as well as with the Jews; and that will best be done, by considering how God dealt with Abraham, and what condition Abraham was in, when God thus reckoned his faith to him for righteousness, or justified and approved of him, and rewarded him so richly for believing.

10. How was it then reckoned? when he was in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision.]

[Paraphrase] 10. And of this the account is easy, if we but observe the time when Abraham's justification is spoken of, viz. when those words were said of him, Abraham believed, and it was counted to him for righteousness. For we find that was Gen. 15. 6. before he was circumcised ch. 17. 24. and therefore it could not be a privilege annexed to circumcision, but is a grace and favor of God, whereof the uncircumcised Gentiles are no less capable then the Jews, who are within the covenant of circumcision: (which is an evidence that receiving of Christ now, and believing and obeying of him, as then Abraham obeyed, will be accepted by God, without circumcision.)

11. And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them also;]

[Paraphrase] 11. And being justified after this Evangelical manner upon his faith, without and before circumcision, he received the sacrament of circumcision, for a seal, on his part, of his performing those commands of God given to him, his walking before him sincerely, Gen. 17. 1. (upon which the covenant is made to him, and thus sealed v. 2, 4, 10.) and on God's part, for a testification of that faith of his, and obsignation of that precedent justification; and so by consequence he is the father in a spiritual sense, that is, an exemplar, or copy (which they that transcribe are called his sons) of every uncircumcised believer, who therefore succeeds him, as a son to a father, in that privilege of being justified before God:

12. And the father of circumcision to them who are not of the circumcision only but also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.]

[Paraphrase] 12. And in like manner a spiritual father conveying down mercies and the inheritance to the Jews, that were circumcised, and do now convert to Christ, and so besides circumcision, which they drew from him, do also transcribe his diviner Copy, follow his example of faith and obedience, which were remarkable in him before he was circumcised, leave their sins, as he did his country, and believe all God's promises, and adhere to him against all temptations to the contrary.

13. For the promise that he should be the heir of the world, was not to Abraham, or to his seed, through the Law, but through the righteousness of faith.]

[Paraphrase] 13. For the great promise made to Abraham and his posterity, that they should possess so great a part of the world, Idumaea and a great deal more beside Canaan, (under which also heaven was typically promised and comprehended, Heb. 11. 14, 16.) was not made by the Mosaical Law, or consequently upon condition of performing and observing of that, (see note on Mat. 5. g.) but by this other Evangelical way of new obedience, without having observed the Law of Moses, without being circumcised.

14. For if they which are of the Law be heirs, faith is made void, and the promise made of none effect.]

[Paraphrase] 14. For if that inheritance were made over to them upon observation of the Mosaical Law, upon the Jews being circumcised, &c. then, as faith, or this Evangelical way of justifying sinners, is vanished on one side, and what is said of Abraham's being justified by faith is concluded to be false, so the promise itself, which was shown to be the thing by which Abraham was justified, and to belong to all Abraham's seed, not to the Jews only, v. 12. is vanished also.

15. Because the Law worketh wrath: for where no law is, there is no transgression.

16. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed, not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all,]

[Paraphrase] 15, 16. This again appears by another argument; for it's evident of the Law of Moses, that all which that doth, is to bring sin and punishment into the world, as the Law of circumcision given to the Jews made it a sin, and punishable in a Jew, if he were not circumcised on the eighth day, but gave him no right of merit, no title to heaven, or to any other reward, in case he did observe that or the like ordinances, were circumcised, &c. (for these were before the command of circumcision made over to Abraham and his seed by the promise of God.) And so for other more substantial duties, the Law by commanding them doth but enhanse the contrary sin, which if it were not for the commandment could not be so high a degree of crime, or contempt of known law, but doth not give a man right to any reward for observing it. From whence it necessarily follows, that it, that is, the promise of reward, v. 13. justification, &c. must have been made in respect to faith, or to believers (and not founded upon any merit of any legal performances, on God's giving, on our observing that law of circumcision, &c.) and by that means indeed it becomes an act of promise, and that promise merely of grace, not depending on Judaical performances, and so it belongs to all the seed (that is, to all that do as Abraham did) is made good (see note on 1 Pet. 2. d.) to all sorts 〈◊〉 believers (not only to the Jews) who are spiritually children of Abraham, that is, believers like him, born anew after his example or similitude, though not springing from his loins, for in this respect it is, that he is said to be the father of us all, that is, of all the faithful, Gentiles as well as Jews.

17. (As it is written, I have made thee a father of many nations) [note b] before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were;]

[Paraphrase] 17. (As it is written of him, that he should be the father of more nations then one, nay (as the word [many] often signifies) of all, that is, of the Gentile believers also) in like manner as God, in whom he believed, is the Father of the Gentiles as well as Jewish believers, and accordingly justified Abraham without Mosaical obedience, and so will justify Gentile Christians, begetting them by the Gospel to a new life, and then upon this change, this reformation, though sinners and Gentiles by birth, yet accounting them children, receiving and embracing them in Christ. And there is nothing strange in all this, when we remember who it is that hath made this promise, even that God who is able to do all things, even to raise the dead to life again, and so to quicken the Gentiles that are dead in sins (as he quickened the womb of Sarah, and enabled old Abraham to beget a son) and give them grace to forsake their former deadness and barrenness, and incapacity of gods favor, viz. their heathen sins, and to deal with those despised heathen as he doth with the Jews themselves, that have received most of his favor, and pretend a peculiar title to it, see Luk. 15. 24.

18. Who against hope believed in hope, that he might become the father of many nations: according to that which was spoken, so shall thy seed be.]

[Paraphrase] 18. And this is exemplified to us in that which, we see, befell Abraham, who having no natural grounds of hope (either in respect of Sarah or himself) did yet (upon God's promise Gen. 15.) hope and believe that he should have a Son, and so be a stock, from whence (that is, literally, from his body) many nations should spring, a most numerous progeny, even as many as the stars of heaven for multitude. (And then why may not the Gentiles upon coming in to the faith of Christ, and reforming their Gentile lives, be as capable of God's promises, made to all true penitents, whatsoever impossibility seem to be in it, in respect of their former sins, and desperateness of their condition?)

19. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: ]

[Paraphrase] 19. He, we know, by a strong faith overcame all the difficulties in nature, and considered no objections that might be made against the probableness of God's performing the promise:

20. He [note c] staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God:]

[Paraphrase] 20. Neither interposed he any question, demure, or doubt, through any suspicious fearful passion in himself, but, without all dispute to the contrary, depended fully on God for the performance, and how difficult soever, yet he looked upon God in his glorious attributes, perfectly able to do whatsoever he promised, and most faithful, and sure never to fail in the performance, collecting nothing else from the difficulty of the matter, but that it was the fitter for an almighty power, and a God that cannot lie, having promised, to magnify his power in performing it.

21. And being fully persuaded that, what he had promised, he was able also to perform.]

[Paraphrase] 21. Having for it all, this one hold, on which he depended most confidently, that as God was able, so he would certainly make good and perform what he had freely promised to him. (And then, now that the Gospel is by Christ sent to the Gentiles, and mercy offered them upon reformation, why should the wickedness of their former lives (anymore then Sarah's barren womb, and Abraham's old age) keep God from performing his promise to them, of accepting, and justifying penitent Gentiles, whose reformation tends so much to God's glory, though they be not circumcised?)

22. And therefore it was imputed to him for righteousness.]

[Paraphrase] 22. Which steadfast faith of his was a sign of the opinion he had of God's power and fidelity, and was most graciously accepted by God, and rewarded in him with the performance of the promise, and not only so, but also (and over and above it) was reputed to him as an eminent piece of virtue. And so it will be now in the Gentiles, if upon our preaching to them, they now believe and repent.

21. Now it was not written for his sake alone, that it was imputed to him▪

24. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead.]

[Paraphrase] 23, 24. For this is recorded of him for our instruction, to teach us how God will reward us, if we believe on him, without doubt or dispute, in other things of the like or greater difficulty, such is the raising Christ from the dead, which was wrought by God for us and all mankind, Gentiles as well as Jews, and our belief of it is now absolutely required of us, to fit us to receive and obey him, that is thus wonderfully testified to us to be the Messias of the world, and that receiving and obeying of him will now be sufficient to the justifying of us, without the observations of the Mosaical Law, as Abraham's faith was to him, before he was circumcised.

25. Who was delivered for our offenses, and was raised again for our justification.]

[Paraphrase] 25. For to this end was both the death and resurrection of Christ designed: he died as our surety, to obtain us release and pardon, to make expiation for our sins past, to deliver us from the punishments due to sin 3 and rose again from the dead, to open the gates of a cele stial life to us, to ensure us of a like glorious resurrection, which could never have been had, if Christ had not been raised, 1 Cor. 15. 16, 17, 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising, partly to convince the unbelieving world by that supreme act of power, and so to bring them to the faith that before stood out against it; partly that he might take us off from the sins of our former lives, bring us to new life, by the example of his rising, and by the mission of the Spirit to us, whereby he was raised, and so to help us to actual justification, which is not had by the death of Christ, but upon our coming in to the faith, and performance of the condition required of us, sincere obedience to the commands of Christ. So that as the faith of Abraham, which was here said to be reputed to him for righteousness, was the obeying of God in his commands, of walking before him, &c. the believing God's promise, and without all dubitancy relying on h • s all-sufficient power to do that most impossible thing in nature, and his veracity and fidelity, that he would certainly do it, having promised it, (which contains under it also by analogy a belief of all other his divine attributes, and affirmations, and promises, and a practice agreeable to this belief, going on constantly upon those grounds, in despite of all resistances and temptations to the contrary,) so the faith that shall be reputed to our justification, is the believing on God in the same latitude that he did, walking uprightly before him, acknowledging his power, his veracity, and all other his attributes, believing whatsoever he hath affirmed, or promised, or revealed unto us concerning himself, particularly his receiving of the greatest sinners, the most Idolatrous heathens, upon their receiving the faith of Christ; and betaking themselves to a new Christian life, and as an Emblem, and token, and assurance of that, that great fundamental work, the basis of all Christianity, his raising Jesus from the dead, whom by that means he hath set forth to us to be our Lord, to be obeyed in all his commands, delivered to us, when he was here on earth (the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead) and this faith not only in our brains, but sunk down into our hearts, and bringing forth actions in our lives (as it did in Abraham) agreeable and proportionable to our faith. And as this faith is now required to our justification, so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it, without the addition of Mosaical observances, circumcision, &c. as in Abraham it was, before he was circumcised.

Annotations on Chap. IV.

[ a] V. 1. What shall we say then —] The • nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse, which contains the question to which the satisfaction is rendered in the following words. And in this verse four things must be observed: First, that the 〈 in non-Latin alphabet 〉 what say we then? is a form of introducing a question, and though not here (in the ordinary printed copies) yet in other places hath a note of interrogation immediately following it, as c. 6. 1. and 7. 7. This being supposed, the second thing is, that the remainder of the verse is the very question thus introduced, that Abraham, &c. that is▪ Do we say that Abraham found according to the flesh? And this interrogation being not here formally answered, must itself be taken for an answer to itself; and as interrogations are the strongest negations, so will this, and must thus be made up by addition of these or the like words, No certainly he did not. Then for the third difficulty, viz. what is here the meaning of 〈 in non-Latin alphabet 〉 , hath found, that will soon be answered, 1. that to find, agreeably to the Hebrew 〈 in non-Latin alphabet 〉 signifies to gain, obtain, acquire, as to find life, Mat. 16. 25. 2 ^d lie, that there must be some Substantive understood, somewhat which he may be said 〈 in non-Latin alphabet 〉 have found, and that is either indefinitely 〈 in non-Latin alphabet 〉 , that which he did find, or obtain, or else more distinctly 〈 in non-Latin alphabet 〉 righteousness or justification, which had before been named favor, approbation with God. So we have 〈 in non-Latin alphabet 〉 thou hast found favor, Luk. 1. 30. and it seems to be a proverbial form, and will then be the same with being justified ver. 2. And so the illative particle For, concludes, Do we say he hath found? (or, Certainly he hath not found) For if he were justified, that is, if he had thus found— which notes finding and being justified to be all one. Fourthly, then it must be examined what is meant by 〈 in non-Latin alphabet 〉 , according to the flesh. And first it appears to connect with the 〈 in non-Latin alphabet 〉 , for so it •• es 〈 in non-Latin alphabet 〉 found according to the flesh, and is not joined with Abraham our father as in reason it would have been, (and not 〈 in non-Latin alphabet 〉 interposed,) if the meaning of it had been, our father according to the flesh: which being supposed, it will likewise follow that 〈 in non-Latin alphabet 〉 , according to the flesh, must signify the same with 〈 in non-Latin alphabet 〉 , by works, v. 2. in like manner as found and justified import the same. And this again is evident by the Laws of reasoning. For this second verse being by the For in the front evidenced to be the proof of what was set down in the first, and this proof being in form of an hypothetical syllogism, thus, If Abraham were by works justified before God, then he hath matter of boasting before God; But Abraham hath not any matter of boasting before God; Therefore he was not justified by works, it must follow necessarily that this conclusion, Abraham was not justified by works, was the same with that which was set down in other words, v. 1. or if not of the same latitude and extent with it, was comprehended, as a part, under it. Which it cannot be, unless 〈 in non-Latin alphabet 〉 , according to the flesh, and 〈 in non-Latin alphabet 〉 by works, be either of the same force directly, or the latter contained in the former. Any greater (though never so small) difference, that should be admitted, being of necessity to affix four terms to the Apostles syllogism, and so to evacuate all force in his argument. From hence it follows, that the way of discerning what is meant by 〈 in non-Latin alphabet 〉 by works will be the most probable means of interpreting 〈 in non-Latin alphabet 〉 according to the flesh. And this we have from v. 4, & 5. in these words, To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. Where it is evident, that working is that to which reward is by debt, or just wages, to be adjudged, and that in opposition to God's reckoning of grace, or favor, and justifying the ungodly. From whence it follows, that being justified by works in this place (in S. Paul's and not S. James 's dialect) signifies that innocence of the former life, and those eminent performances wrought by a man's self, that may challenge from God as due unto them God's acquittance, and special reward, without any intervening of pardon, as to an offender, or of grace, in giving him anything that is not perfectly due to him. Whereas on the contrary, God's imputing righteousness without works ver. 6. is God's pardoning graciously the sins that the man hath been guilty of, (viz. upon repentance and reformation,) which he might most justly have punished, v. 7, 8. and rewarding some mean imperfect act, or acts of fidelity, or obedience in him, which could no way challenge impunity, much less such a degree of reward, did not God out of mere mercy thus improve, and enhanse the value of them. So that 〈 in non-Latin alphabet 〉 works are the man's own performances, first blameless in not sinning, and then meritorious, as the eminent difficulty of the commands, wherein his obedience is tried and exercised, is apt to enhanse the value of them; and he that were supposed to be justified by them must 1. have lived blamelessly all his former life, and then have done eminent, rewardable actions also, at least the former of these. And Abraham having been 〈 in non-Latin alphabet 〉 a sinner v. 5. having lived in Idolatry for some time, and all that he did, upon which he was justified Gen. 15. 6. being but obeying God's call, Gen. 12. 4. and believing his promises, Gen. 15. 5. it is clear he was not, nor could be thus justified, but only by the way mentioned by the Psalmist, Psal. 32. by God's forgiving, covering, not imputing of sin. And so this must be the meaning also of his not finding according to the flesh, viz. being not justified by anything in himself, abstracted from the mercy and gracious acceptance of God. Thus Rom. 9. 8. the children of the flesh are opposed to the children of the promise, and signify literally Ishmael that was begotten by the strength of nature, (as Isaac was a work of God's promise and special mercy,) and mystically the Jews considered with their own performances, whereby they expected Justification, without any respect to the pardon and mercy of Christ. And thus Gal. 4. 29. Ishmael is said to be 〈 in non-Latin alphabet 〉 , born according to the flesh, and Isaac 〈 in non-Latin alphabet 〉 , according to the spirit, in the same notion, the Spirit and the promise signifying the same thing in that place, as appears by v. 28. The words being thus interpreted, are a confutation of one part of the objection of the Jews against the Apostles practice of preaching the Gospel to the Gentiles, viz. that taken from the sins of the Gentiles, which here by the example of Abraham is proved to be of no force against their justification, they being as justifiable as Abraham a sinner was, by God's free pardon of sins past, upon forsaking of them. And this is insisted on and proved in the eight first verses. In the ninth verse the Apostle proceeds to the confuting the other part of their objection (see Note b. on the Title of the Epistle ) viz. that if the heathens would be capable of any part of the benefit of God's promise, they must then be Proselytes of their Mosaical covenant, or righteousness, be circumcised, &c. Which again is proved false by the example of Abraham, who was justified before he was circumcised, and before the giving of the Law, by Faith, not by Circumcision, by God's pardon and mercy, not by any legal performances. The only matter of doubt and uncertainty is, whether these objections which are thus in the ensuing chapter confuted, were both proposed in the first verse, (for if they were, then, 〈 in non-Latin alphabet 〉 by works v. 2. will not be of the same latitude with 〈 in non-Latin alphabet 〉 according to the flesh, but contained under it, as a part under the whole) or whether the first only were there comprehended, and the second severally subjoined v. 9. The latter of these seems most probable, and accordingly the explication of the Chapter hath proceeded, though if the former were true, it would be of no greater concernment then only this, that 〈 in non-Latin alphabet 〉 according to the flesh should refer to Circumcision, and Mosaical observances, as well as to the blameless and meritorious performances wrought by a man's own natural strength, abstracted from God's pardon and favorable acceptance.

[ b] V. 17. Before him ] The importance of 〈 in non-Latin alphabet 〉 is not ordinarily observed, and must be fetched from the use of 〈 in non-Latin alphabet 〉 in Hebrew, as it is used Gen. 2. 18. where God faith he will make Adam an help, we render it meet for him, and the vulgar, simile ci, like, or agreeable or answerable to him; where the Septuagint have 〈 in non-Latin alphabet 〉 by him, or on the side of him, or answerable, parallel to him. And to this Hebrew the Greek 〈 in non-Latin alphabet 〉 bears exact proportion, the word 〈 in non-Latin alphabet 〉 signifying coram, ex opposite, and yet used to denote that which is like and answerable. Thus 'tis certain S. Chrysostom understood the word in this place; for so saith he, 〈 in non-Latin alphabet 〉 , The meaning is, as God is no partial God, but the Father of all, so Abraham: and again, if he were not the father of all that dwell on the earth, 〈 in non-Latin alphabet 〉 , this word should have no place, 〈 in non-Latin alphabet 〉 , but God's gift would be maimed; and in express words, 〈 in non-Latin alphabet 〉 , the word signifies, in like manner. And so Theophylact from him, 〈 in non-Latin alphabet 〉 , before God, is instead of, like God. —This observation may possibly be useful to the finding out the full importance of some other places. As when the commandment is given to Abraham of walking before God, and being perfect, Gen. 17. 1. which in this notion of before will be all one with, Be ye perfect, as your Father in heaven is perfect.

[ c] V. 20. Staggered ] 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , saith Phavorinus, to doubt, demure, dispute, and be incredulous. So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2, 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Jude 9, and 22. See Paulus Fagius on Pirche Aboth, p. 82.

CHAP. V.

1. THerefore being justified by faith, we have peace with God, through our Lord Jesus Christ:]

[Paraphrase] 1. By this faith therefore it is, that as many as sincerely embrace the Gospel are freely pardoned, and accepted by God in Christ, and being so, they are reconciled unto God through our Lord Jesus Christ, and though they have formerly been Gentiles, need not become Proselytes of the Jews, need not any legal performances of circumcision, &c. to give them admission to the Church of Christ, as the Judaizing Gnostics contend.

2. By whom also we have access by faith into this grace, wherein we stand, and rejoice in hope of the, glory of God.]

[Paraphrase] 2. Nay by him we have already received, by faith only, (not by virtue of those performances,) reception and admission to those privileges, to this Evangelical estate, wherein now we stand, and have done for some time, and have a confident assurance that God, which hath dealt thus graciously with us, will, if we be not wanting on our part, make us hereafter partakers of his glory: and this is matter of present rejoicing to us.

3. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience;]

[Paraphrase] 3. And we not only rejoice in this hope of future glory, but (on this score) also we are infinitely pleased with our present sufferings, (see Note on Heb. 3. b.) whatsoever befall us now, knowing that although our afflictions be in their own nature bitter, yet they are occasions to exercise, and thereby to work in us the habit of many excellent virtues, as first patience, and constancy, which is required of us, and which is most reasonable to be shown in so precious a cause.

4. And patience, experience; and experience, hope:]

[Paraphrase] 4. And this patience works another fruit, for without that we could have no way of exploring or trying ourselves touching our sincerity, which is only to be judged of by trial, and without this trial and approbation of our sincerity we could have no safe ground of hope (which is only grounded on God's promises, and those made only to the faithful, sincere, constant Christians.)

5. And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us.]

[Paraphrase] 5. Which hope being thus grounded will be sure never to fail us, 'tis impossible we should ever be ashamed or repent of having thus hoped, and adhered to Christ. An evidence of which we have in God's having so plentifully expressed his love to us, in testifying the truth of what we believe, by sending his holy Spirit to 〈◊〉 • urpose, which • ures us that we can never miscarry in depending on him for the performance of his promises, that being the great fundamental one, promised before his death, on which all the others depend.

6. For when we were yet without strength, in due time Christ died for the ungodly.]

[Paraphrase] 6. This appears from the very beginning of Christ • dealing with us; for without all respect to any worth in us, Christ, when we were all in a sick, yea a mortal, that is, sinful (see Theophylact) damnable estate, (see 1 Cor. 8. note b.) came then in a most seasonable opportunity, to rescue us from that certain damnation which attended us, as impious wicked creatures, vouch • afed to suffer in our stead, himself to die that he might free us from certain eternal death, if we would now reform, and come in to the obedience of the Gospel.

7. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.]

[Paraphrase] 7. And what a degree of love this was, you may judge by this, that among men, though for a very merciful person (see note on Mat. 20. b.) someone man would perhaps venture his life, yet for any man else, though he were a righteous and just man, you shall hardly find any man that will be so liberal or friendly as to part with it.

8. But God commendeth his love towards us, in that while we were yet sinners Christ died for us.]

[Paraphrase] 8. Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man; for he, when he had nothing in the object to move him to it, when we were so far from being good or just men, from being merciful or pious in the highest degree, that we were prosane customary sinners, he then sent his Son Christ to die for us, to obtain, by the shedding of his own blood, pardon of sins for us upon our reformation and amendment.

9. Much more then, being now [note a] justified by his blood, we shall be saved from wrath through him.]

[Paraphrase] 9. And having thus died and done so much for us, when we had nothing (but our sins) to provoke him to, or make us capable of any mercy, much more now being thus for restored to his favor, and by that ransom of his pa • 'd for us, redeemed out of that certain ruin that attended us, we shall, if we be not wanting to ourselves, in performing the condition required on our parts, be actually delivered from all effects of his displeasure in another world: and for the effecting of this, great advantage we receive from him also, viz. by his resurrection from death, and mission of his spirit, which tends more to our actual justification then his death did, (see c. 4. 25.)

10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.]

[Paraphrase] 10. For if God, when men lived and went on in sin and hostility against him, were pleased to have such favorable thoughts toward them (see note on Mat. 5. m.) if by the satisfaction wrought for our sins by Christ, we were then thus far restored to his favor, that he was pleased to propose unto us free and easy conditions of mercy in the Gospel; if he then used us so friendly, as not to praeclude the way of salvation, but called us to repentance, with promise of pardon for all past sins, upon our coming penitently in unto him; much more easy will it be, and agreeable to that former essay of his goodness to us, now (after he hath gone so far with us) to rescue us out of the power and danger of our sins, by his rising from the dead, c. 4. 25. and sending that Spirit by which he was raised, to raise us up to a new life. And this also, as far as concerns God's part, is wrought for us.

11. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement.]

[Paraphrase] 11. And yet this is not all, but having received these benefits of reconciliation, (and promises of future salvation, if we be not wanting to ourselves) we have now ground even of the greatest joy, and confidence, and dependence on God in all that can befall us in this life (see v. 3.) through this same Christ Jesus, who having made peace between God and us, and tendered us such easy conditions of mercy now under the Gospel, hath also given us a title to all consequent acts of friendship and kindness, which can be received from God, so that all that now befalls us, being for our good, is consequently matter of rejoicing to us.

12. [note b] Wherefore, as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned.]

[Paraphrase] 12. From all which the conclusion is, that as by Adam's disobedience to that Law given to him under the penalty of death, (that is, by eating the forbidden fruit) sin came into the world, and death or mortality by sin, and being come in seized not only on Adam, to whom 'twas particularly and expressly threatened (In the day that thou eatest thou shalt die the death) but upon all mere men also, that were after born, because all were sinners, that is, born after the image and likeness of Adam, (that was now a sinner, and had begotten no child in his innocence.)

13. For until the Law sin was in the world: but sin is not imputed when there is no Law.

14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.]

[Paraphrase] 13, 14. For after Adam's time, before Moses, or the time of giving the Law, men sinned; and though it be true, that sin is not charged to punishment, but when there is a Law to forbid it expressly under that penalty, and therefore it might be thought that sin without the Law would not bring in death into the world, yet, by the parity of reason, all men, being Adam's posterity, and begotten after the image or similitude of a sinful parent, v. 12. (and God being supposed to rule the world still, after the manner that he had first explicitly revealed) that death that was once come in did lay hold on all that posterity of Adam from that time till Moses (when the Law was given, and death again denounced expressly) though they sinned not against a Law promulgated under that penalty, or in that high presumptuous degree that Adam did. In which thing Adam is in the comparison the opposite member to Christ the Messias to come; for as death, which was the punishment of Adam's sin, past on all men, begotten after the similitude of sinful Adam, though they committed not that particular sin of eating the apple, against which the death was expressly decreed and threatened, that is, though they sinnd not so presumptuously against a Law promulgated under that penalty; so justification and eternal life belongeth not only to those who were, as Christ, perfectly just, who have never lived in sin, but cometh upon all others, who having not obeyed after the likeness of Christ, do yet return unto him by faith and repentance, and then for the future obey sincerely, though not exactly, and so in some manner and degree resemble Christ, as children do parents, and as mankind did Adam.

15. But not as the offense, so also is the free gift: for if through the offense of one, many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.]

[Paraphrase] 15. In this place there ought to be, in ordinary manner of writing, another member of the period, answerable to the beginning of it v. 12. (the 13 ^t h and 14 ^t h verses being certainly to be read as in a parenthesis) after this manner, For as, &c. So, &c. But the Apostle having insisted on the first part of the comparison thus far, and finding that the grace in Christ rose much higher then the condemnation in Adam, he is fain to forsake that comparison, and to rise above a comparison, and conclude not with a [So] but with a [Not only so, but much more] thus, The gift communicated from Christ to believers, is far greater then the punishment communicated from Adam to his posterity as sinners; for as they were begotten after the similitude of lapsed Adam, and so were all sinners, as well as Adam, so probably were they as great sinners in other kinds, as Adam was in that, but these to whom the mercy in Christ belongs, are not righteous in such a degree, as well as Christ.

16. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation; but the free gift is of many offenses unto justification.]

[Paraphrase] 16. And as in respect of the likeness, the advantage is on Christ's side of the comparison, believers being not so like Christ in degree of holiness, as they were like Adam in degree of 〈◊〉 , so again for the sin for which Christ wrought atonement, the advantage is great again, on Christ's side above Adams 〈◊〉 not only as by Adam, so by Christ; but the benefit far exceeded the hurt, for indeed the charge or indictment (see note on ch. 3. b.) and consequently the sentence that was on occasion of one sin, did naturally and by the same reason belong to the condemnation of all others, that were born after his image, sinners as well as he, but the gift that was brought in by Christ, pardon for all new creatures, was upon occasion of many sins, and to the justifying of those that were not righteous, as Christ, no nor as Adam, but had been guilty of more then one, even of many sins. And this makes the comparison again very uneven: for if as sin was a means to bring condemnation into the world, so the same or some other one sin had been the occasion of bringing mercy in, and pardon had been wrought for that one sin, and no more, or for those that should for the future perfectly and exactly obey, then the comparison had been equal; but the sins that occasioned the mercy, and have their parts in the benefit of this justification, are many sins, and the persons that should receive it, not righteous in that degree as Christ was, and that makes the comparison uneven.

17. For if by one man's offense death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one Jesus Christ.]

[Paraphrase] 17. For if by Adam's sin in that one kind, death came into the world, and through that one man's loins, and by the parity of reason, that death was entailed upon all his posterity, as being born after his image, and guilty of other sins, though not of that special kind; then in like manner, or rather indeed much more, they that believe on Christ, that receive and make use of that (most rich) grace, & righteousness of Christ, that is, are holy, gracious, and righteous too, though not in his degree, and so are, according to his Evangelical way, capable of this justification, shall, by the resurrection of Christ, and by his living and interceding forever for them, be sure to reign with him.

18. Therefore, as by the offense of one judgment came upon all men to condemnation: even so by the rightousnesse of one, the free gift came upon all men unto justification of life.]

[Paraphrase] 18. To conclude therefore, as by one Adam's offense v. 12, and 16. sentence came on all offenders, that is, upon all mere sons of Adam, to condemnation; so by the righteousness of one, God's gift of mercy in Christ v. 17. is come on all men, Gentiles as well as Jews, to justification, that is, to the accepting them as just (though they formerly lived in never so sinful a course,) if they imitate the righteousness of Christ by sincere renovation.

19. For as by one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous.]

[Paraphrase] 19. For as by Adam's one act of eating the forbidden fruit, against which death was threatened, all his posterity, as such, and (much more) all that sin'd in any other kind, that is, all mere mean in the world, were subjected to that punishment, death, which was then pronounced only against the earing of that: so by Christ's having performed exact perfect obedience, and then suffered death in our stead, or to make satisfaction for us, all men, even the Gentiles themselves, that shall come in to Christ, and perform sincere, faithful obedience to him, shall be justified, (though they be not perfectly just) and accepted by him.

20. Moreover the Law entered that the offense might abound: but where sin abounded, grace did much more abound:]

[Paraphrase] 20. As for the Law (that was given by Moses) that came in by the by, as it were, to give men the more convincing clear knowledge of duty and sin, and so though it were not designed to that end (see Theophylact) yet by consequence it became a means to aggravate and enhanse sin (see note on Mat. 1. k.) to render it more exceedingly criminous, by being against a promulgate Law; and that again is a means of making the mercy now in the Gospel to be far a greater mercy to the Jews, to whom Christ and the Gospel were first sent.

21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, through Jesus Christ our Lord.]

[Paraphrase] 21. That as we visibly see the great power and authority of sin over men, by the punishment it hath brought on them, as is evident by death's seizing upon all; so it may be as visible, what a royal illustrious power there is in the mercy of Christ over sin, in respect of this new way of justification by Christ, even to take away all its condemning and reigning power from it, by granting pardon and forgiveness of, and victory over it, through Jesus Christ our Lord, and all this to Gentiles as well as Jews.

Annotations on Chap. V.

[ a] V. 9. Justified ] Having formerly given the notion at large of 〈 in non-Latin alphabet 〉 to justify, Note on c. 3. b. all that is here necessary to be added, will be by way of enquiry whether the passive 〈 in non-Latin alphabet 〉 , being justified here, be only a Nominal or Real passive, that is, whether it only note the action, as far as concerns Christ's. part, in meriting, and obtaining God's pardon and acceptance for us, and God the Fathers part, in admitting sinners to pardon, giving them place of repentance, which is no more, in effect, but the offering pardon, and acceptance on the conditions of the Gospel; or whether to this action of the Father, and Christ, it farther superadd the reception thereof in the patient, the actual partaking of it. For these two (somewhat distant) notions, the word is capable of, either 1. that we are, as far as belongs to God's and Christ's part, justified, (the price being pai'd by him, and accepted by his Father) and that if we be not now actually so, 'tis through our own default, our non-performance of the condition; or 2. that we have the benefits of Christ's death bestowed and conferred actually on us, pardon of sins, &c, that is, are actually justified. That the forther is the meaning of the word here, may appear 1. by the general drift of this chapter, which is to set out the love of the Father and of Christ towards us, v. 8, &c. God commendeth his love towards us, &c. where therefore the matter is determined to that which Christ doth for us toward our Justification, that is, to his death, the sole meritorious cause of it, without looking to that which is extrinsical to it, our performance or non-performance of the condition, which is required on our parts to make us capable of the benefit thereof, that having been formerly (and often) mentioned, v. 1. 〈 in non-Latin alphabet 〉 being justified by faith: 2 ^dly , by that which is said v. 8. we being yet sinners Christ died for us; where 1. his dying for us is all one with our being justified by his death, as appears by the circumstances of the Context, the 8, 9, 10. verses compared together; and 2. by sinners meaning habitual gross sinners, which is also expressed by 〈 in non-Latin alphabet 〉 , v 6. not weak, but sick, even to death (see 1 Cor. 8. Note b.) 'tis certain that to them, continuing such, actual justification belongs not; so again v. 10. We, when we were enemies, were reconciled to God by the death of his son; where as death is all one with blood, so is reconciled to God with justified, and that belongeth to enemies, while they are such, to whom yet we know by many other places, that actual pardon, and so actual justification or reconciliation belongs not: 3 ^dly , by comparing of this justification by Christ with the condemnation by Adam, v. 16. where Adams condemnation belonging to all, the justification spoken of must be that also which belongs to all, and so not the actual pardon, which doth not belong to all, or to any, but those who perform the condition. All which being supposed, 'tis from other places manifest, that some condition there is required of us to make us capable of this benefit of the death of Christ, the non-performance of which is that which restrains and limits the number of men actually justified to a far narrower compass then that which is here spoken of; and this condition being to be performed by us, by the means of the resurrection and grace of Christ, 'tis therefore said c. 4. 25. that he rose again for our justification, that is, to make us capable of those fruits and benefits of Christ's death, as well as died for our sins. See Note on c. 3. h.

[ b] V. 12. Wherefore ] 〈 in non-Latin alphabet 〉 here being an illative form, and most fitly rendered Wherefore, makes it here necessary to inquire, how that which follows is infer'd from what went before; and the satisfying that enquiry will prepare for a right understanding of the remainder of this chapter. The former chapters had maintained the right of the Apostles preaching to the Gentiles, by showing that God was an impartial Judge both to punish impenitent, foul sins, and to reward penitence and good living, without any partiality, whether in Jew or Gentile, c. 1. and 2 but most discernibly c. 2. 6. to the end. Then in the third chapter follow objections against this, and answers to them; and on occasion of one of them, taken from the sinfulness of the Gentiles, is inserted a discourse of Justification under the Gospel, showing how that is no way prejudiced by past sins, if they be sincerely forsaken, nor hindered by want of Circumcision and Mosaical observances. And this is insisted on, and exemplified, in both parts, by the story of Abraham chapter 4. and then brought home to all believers in the former part of this chapter. From all which, as so many premisses. or mediums of probation, the conclusion is here infer'd, but withal by comparing the Justification by Christ with the Condemnation by Adam, farther confirmed and illustrated in the remainder of this chapter, viz, that the mercy of God under the Gospel belongs unlimitedly, or indefinitely, to all sorts of men, the Gentiles as well as Jews. For the discerning of which, it will be needful, that through the remainder of the chapter, an Emphasis be laid on the universal forms of speech, 〈 in non-Latin alphabet 〉 the world, and 〈 in non-Latin alphabet 〉 all men, v. 12. 〈 in non-Latin alphabet 〉 in the world, v. 13. 〈 in non-Latin alphabet 〉 the many, and 〈 in non-Latin alphabet 〉 toward the many, v. 15. and again 〈 in non-Latin alphabet 〉 toward all men, twic • v. 18. and 〈 in non-Latin alphabet 〉 the many, twice v. 19. By all and each of which are meant in the widest latitude, without exclusion of any, all mankind, to whom (Jews and Gentiles) the mercy and life introduced by Christ belongeth, (only on condition of new life required of them) as the condemnation or death in Adam did to all his posterity. The other difficulties in the chapter, (caused by essipses, v. 15, 16, 18. by a parenthesis of two verses, 13, 14. by a comparison, divided one part from the other by that parenthesis, and the second part of it rising higher then the former, and so necessarily changed from the form of a comparison or equality, to that of an argument à minori ad majus, from the less to the greater ) are explicated in the Paraphraste, and need not here farther be insisted on.

CHAP. VI.

1. WHat shall we say then? shall we continue in sin, that grace may abound?

2. God forbid: How shall we that are dead to sin, live any longer therein?]

[Paraphrase] 1, 2. Now therefore for that objection (against our doctrine of the Gentiles being taken in by God,) intimated ch. 3. 8. Do we affirm indeed, what we are accused to affirm, that men may live, and continue, and go on in sin, that by that means the mercy of God, which we acknowledge is illustrated by his looking graciously on the Gentile sinners, may be, in like manner, the more set out by pardoning the greater sinners continued and gone on in by us Christians? God forbid we should make any such conclusion, or make any such use of the doctrine of God's mercy to sinners, which we know was designed only to call and draw the Gentiles out of their sinful courses to sincere reformation, upon this promise of pardon for what is past, Act. 17. 30. on condition of future amendment, and not to encourage them to continue, or go on one minute longer in that course, or to flatter them with hope of impunity if they did. Certainly our doctrine is of a far distant making from this, and our profession of Christianity most strictly obliges us to the contrary; for our baptism is a vowed death to sin, and therefore we that are baptized must not in any reason return to, or live any longer in it; our being baptized Christians obligeth us not to return to this mire again, after we are thus washed.

3. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death?

4. Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.]

[Paraphrase] 3, 4. 'It is a thing that every Christian knows, that the immersion in baptism refers to the death of Christ, the putting the person baptized into the water denotes and proclaims the death and burial of Christ, and signifies our undertaking in baptism, that we will give over all the sins of our former lives (which is our being buried together with Christ, or baptized to his death) that so we may live that regenerate new life (answerable to Christ's resurrection) which consists in a course of all sanctity, a constant Christian walk all our days.

5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection;]

[Paraphrase] 5. For if we have in baptism undertaken to forsake sin, and to be dead to the motions of it, and so to imitate Christ's death, and thereby have been so graffed into Christ, that we are become the same tree with him, partaking of the same juice with that root, we are then under the very same obligation to imitate and transcribe his resurrection, by our new regenerate lives, which are our first resurrection, and the lively resemblance, and portraiture of his.

6. Knowing this, that our old man is crucified with him, that [note a] the body of sin might be destroyed, that henceforth we should not serve sin.]

[Paraphrase] 6. Resolving this with ourselves, that as this was one end of Christ's suffering for our sins, and dying upon the cross, that he might give us example to do so too, (see Tit. 2. 14) to crucify, that is, forsake, our former course of life; so our forsaking of sin, and conforming ourselves to his crucifixion, which in baptism we undertake, obliges us to the mortifying of every sin, so far that we no longer yield any obedience to it, that is, neither willingly indulge to any presumptuous acts, nor slavishly lie down in any habit or course of sin.

7. For he that is dead, is freed from sin.]

[Paraphrase] 7. For as a man truly dead, is freed from the authority of all those that in life-time had power over him; so he that is dead to sin (in this figurative sense, wherein I now speak) is freed from the power of sin acting formerly in him, and consequently he that hath, by being baptized into Christ, so far undertaken to accompany Christ in his death, as really to die unto sin, must demonstrate himself to be freed from the power of it, must not permit it to live in him, that is, himself to be acted by it, or else he doth quite contrary to his undertaking.

8. Now if we be dead with Christ, we believe that we shall also live with him:]

[Paraphrase] 8. And if we sincerely perform our part in this, if we imitate Christ in his death, that is, die to sin, forsake and never return to it again, then we must also remember, that it is another part of our Christian faith, and undertaking of our baptism, to imitate Christ in his resurrection, to rise to new and holy and godly, lives (and then we have grounds of believing that we shall together with him, or after his example, have a joyful resurrection to eternal life. But upon no other terms but these do we expect or believe any good from Christ.)

9. Knowing that Christ being raised from the dead, dieth no more; death hath no more dominion over him.]

[Paraphrase] 9 This being it for which we have a copy in Christ's resurrection also, as well as in his death, viz. So to rise to new life, as never to return to our old sins again; as his was a resurrection that instated him on an eternal life, never to come under the power of death again.

10. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God.

11. Likewise reckon ye also yourselves to be dead indeed unto sin; but alive unto God, through Jesus Christ our Lord.]

[Paraphrase] 10, 11. For as when he died for our sins, he died once, never to undergo that death again, but when he rose from death he was immediately instated, not into one single act of life (so only, as it might be truly said, he was once alive after death) but no more; but into an immortal endless life, a life co-immortal with the Father, God eternal: so must we, after that double example, of his death, and resurrection, account ourselves obliged by our baptism (which accordingly is not wont to be reiterated) so to die, to forsake sin, as that we need never die anymore, die one final death, never resume our former courses again and on the other side, for our new Christian life, to take care; that that be eternal, no more to return to our sins again, then we think Christ or God can die again, but perservere in all virtuous and Godly living, according to the example and precepts of our Lord Jesus Christ, who died and aose again on purpose to raise us up to this kind of new life, never to die again.

12. Let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof.]

[Paraphrase] 12. And so you now see what your Christian duty is, whatsoever we are calumniated to affirm, that whereas your flesh hath many sinful desires, which, if they be obeyed, or observed, will set up a kingdom or dominion of sin in you, make you servants and slaves to sin, you are most strictly obliged to take care that sin get not this dominion, that you obey it not in yielding to, or satisfying the lusts or prohibited desires of your bodies.

13. Neither y • eld ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.]

[Paraphrase] 13. But instead of offering up, or presenting your members unto sin, as instruments or weapons to do what sin would have done, ye must consecrate yourselves unto God, as men that are raised unto new life, and therefore are fit to do him service, and your bodies as active and military instruments of performing to him all the obedience in the world.

14. For sin shall not have dominion over you, for ye are not under the Law, but under grace.]

[Paraphrase] 14. 'Twere the vilest thing in the world for sin to have dominion over you, who are now no longer under the weak unefficacious paedagogy of the Law (which could only forbid sin, and denounce judgment, but never yield any man that hope of mercy on amendment, which is necessary to the working reformation on him, or checking any sin that men are tempted to) but under a kingdom of grace, where there is pardon for sin upon repentance, and strength from heaven to repent, and so no want of ability or encouragement to amend our lives. (See note on Mat. 5. g.)

15. What then? shall we sin, because we are not under the Law, but under grace? God forbid.]

[Paraphrase] 15. From hence again some carnal men are ready to collect matter of security in sin: For, say they, if now under the Gospel there be pardon allowed for sin, and not condemnation (as it was under the Law,) for every willful sin we have committed, why may we not securely sin? This is the unreasonablest conclusion, and detorsion of this doctrine, very distant from the truth of it, which is, that this pardon for sin belongeth not to them that securely go on in sin, but only to the penitent, and is offered to men that are sinners, on purpose, that in hope of pardon upon returning, they may timely do so and not that they may the longer continue in their course, which is the most abhorred use of God's mercy imaginable.

16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin, unto death, or of obedience, unto righteousness?]

[Paraphrase] 16. 'It is a known thing, that he that delivers himself up to any man as a servant or slave, and actually serveth or obeyeth him, is to be accounted his servant, and to receive wages from him: and so it must be among you, if ye give yourselves up to any sin, to serve that, ye are slaves to sin, and must expect the wages of that service, eternal death: as on the other side, if ye deliver yourselves up to serve God in obeying his commands, ye will be reputed his servants, and have the wages that belong thereto, eternal life. See 2 Tim. 4. note a.

17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered to you.]

[Paraphrase] 17. But 'tis a great mercy of God to you, that having been formerly the servants of sin, having lived and gone on so long in the course of sin, ye have now cordially obeyed that summary of Christian doctrine, to the belief and practice of which ye were delivered up, and solemnly consecrated in your baptism: see note on Matt. 9. d.

18. Being then made free from sin, ye became the servants of righteousness.]

[Paraphrase] 18. And having received a manumission from that evil master, ye have given yourselves up to a more ingenuous service, obliging yourselves to live righteously forever after.

19. I [note b] speak after the manner of men, because of the infirmity of your flesh: for as you have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness unto holiness.]

[Paraphrase] 19. I shall express this by an ordinary resemblance, or I will deal with you after the mildest and most easy equitable manner, require no more then any man would in reason require, because of the weakness of your flesh, which I cannot expect should bear too much severity, or else too high expressions: All that I shall say, is, that you will but have the same care of sanctity now, be but as diligent to obey the precepts of Christ, and by that means aspire to sanctification, as you were formerly industrious in the serving of your lusts and unlawful vile affections, to act all the villainy in the world. This in all reason I must require of you, and shall require no more (though according to strict justice I might require greater care to secure your life and salvation, then to ruin and damn yourselves ye had expressed.)

20. For when ye were servants of sin, ye were free from righteousness.]

[Paraphrase] 20. For (by way of ordinary distributive justice) when ye served sin, righteousness or piety (ye know) had no whit of your service; why then should sin now have any of your service, when you have delivered up yourselves to righteousness or Christian life, to be observant followers of that? why should ye not now abstain as strictly from all sin, as then ye did from all good? sure this the rules of justice will oblige you to.

21. What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death.]

[Paraphrase] 21. And this will be much more reasonable, if ye consider the nature of your former sins, in your own experience of them, how little fruit, or benefit, or satisfaction they brought you at the very time of enjoying them, and how nothing but shame at the present remembrance of them, and how certain the conclusion is, that they will bring death upon you; whereas the serving of Christ on the other side will be matter of joy and pleasure at the present, matter of comfort and confidence after, and will bring salvation at the end.

22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.]

[Paraphrase] 22. But now having given over the service of sin, (vowed yourselves never to go on farther in that course) and undertaken the service of God, bring forth fruit, such as by which sanctification may daily increase in you, and as may reap, for it's crown, eternal life.

23. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord.]

[Paraphrase] 23. For according to the Law, and so still to every impenitent, the reward or payment of every deliberate sin, all that it brings in to him by way of stipend, is death: but the mercy that is in the Gospel reached out to all penitents, is eternal life, as it is now purchased and contrived, by what Christ Jesus our Lord hath done and suffered for us in the Gospel.

Annotations on Chap. VI.

[ a] V. 6. The body ] The phrase 〈 in non-Latin alphabet 〉 the body, &c. hath a peculiar use in S. Paul, when it is joined with a Genitive case following, for then it passes into the signification of that which is joined with it, and its self loses its force; the body of sin signifying nothing more then sin here, and Rom. 7. 24. 〈 in non-Latin alphabet 〉 the body of this death, no more then this death, this sad miserable kind of death. So 〈 in non-Latin alphabet 〉 , Ecclus. 7. 24 their body, signifies them, and 〈 in non-Latin alphabet 〉 Christ, Rom. 7. 4 and 〈 in non-Latin alphabet 〉 me, Gal. 6. 17. and Phil. 1. 20. so 〈 in non-Latin alphabet 〉 , Phil. 3. 21. and 〈 in non-Latin alphabet 〉 , the body of our humiliation, and the body of his glory, is no more then simply our humiliation and his glory. So Col. 2. 11. 〈 in non-Latin alphabet 〉 , the putting off the body of the sins of the flesh, is the putting off the sins of the flesh, or carnal sins. And perhaps 1 Cor. 9. 27. 〈 in non-Latin alphabet 〉 , I beat, or cuffe, myself, for so the matter of the discourse before, concerning the use of Christian liberty, doth most incline us to interpret it. And all this seems in S. Paul to be an imitation of the Hebrews form of speech, among whom the word 〈 in non-Latin alphabet 〉 that signifies a body, frequently signifies no more then being or identity, so that 〈 in non-Latin alphabet 〉 his body signifies no more then idem ipse, the same he. So Jos. 9. 〈 in non-Latin alphabet 〉 your body, that is, your very selves, or as the Targum reads it, 〈 in non-Latin alphabet 〉 , your neerkinsman, and Job 2. touch 〈 in non-Latin alphabet 〉 his body: the Targum reads 〈 in non-Latin alphabet 〉 himself, the former touches having been on his family, and goods, &c. And that place of Col. 2. 9. 〈 in non-Latin alphabet 〉 , in him dwelleth the fullness of the Godhead bodily, may seem capable of the same sense, that the fullness of the Godhead dwells in Christ by identity of his very essence, and so directly in the notion of 〈 in non-Latin alphabet 〉 . As for the 〈 in non-Latin alphabet 〉 , abolishing the body of sin, it is a phrase to signify reformation of life. Of which sort many other phrases there are in Scripture, which signify the same thing, some of them referring to the new life, to which the change is made, others to the old course that is forsaken, I shall set down some of them; to repent, to be converted, to be transformed, to be washed, to purify hands and heart, Jam. 4. 8. himself, 1 Joh. 3. 3. to be purified with the laver of regeneration by the word, Ephes. 5. 26. sprinkled in the heart from an evil 〈◊〉 , Heb. 10. 22. to be renewed in the mind, to put on the new man, created according to God, Ephes. 4. 24. a new creature, to be born of the Spirit, Joh. 3. 6. to be spiritually-minded, (in opposition to being born of the flesh, and minding fleshly things,) to be regenerate, or to be born again, or of water and of the Spirit, to be begotten by the word of truth, Jam. 1. 18. to be enlightened, to revive, and be risen with Christ, to rise from the dead, to be circumcised with the circumcision not made with hands, Col. 2. 11. the circumcision of the heart, (explained by putting off the body of the sins of the flesh, that is, carnal sins) to escape from the wicked generation, and simply to escape, or to be saved, Act. 2. 47. to go out from among them, to grow sober, 2 Tim. 2. 26. to awake out of sleep, Rom. 13. 11. 1 Cor. 15. 34. and (in a special Scripture-sense of the phrase) to be reconciled unto God, 2 Cor. 5. 20. that is, to lay down all that aversation and enmity which they had had formerly to God, or by their wicked works ( Col. 1. 21.) had expressed toward him, to put off all filthiness, Jam. 1. 21. works of darkness, Rom. 13. 12. the old man, &c. Ephes. 4. 22, 24. and to 〈◊〉 Christ, Gal. 3. 27. to depart from evil, 1 Pet. 3. 11. to deny, or renounce, ungodliness, Tit. 2. 12. to draw nigh unto God, Jam. 4. 8. to become servants to God, Rom. 6. 22. to take Christ's yoke upon us, Mat. 11. 29. to yield our members weapons of righteousness to God, Rom. 6. 13. to be freed from the law (that is, the empire or dominion or command) of sin, Rom. 8. 2. to suffer in, or to, the flesh, 1 Pet. 4. 1. (referring to sins) suffering or dying to, and so ceasing from, sin. See Note a. on that place. So to be crucified with Christ, Gal. 2. 19. to crucify the old man, Rom. 6. 6. the flesh with affections and lusts; and 〈 in non-Latin alphabet 〉 , being judged, or condemned, according to men in, or to, the flesh, 1 Pet. 4. 6. that is, judged and executed to carnal fleshly actions, so customary among men, that they may live according to God (in imitation of, or compliance with him) to the Spirit, after a sanctified spiritual manner. So the world being crucified to me, and I to the world, Gal. 6. 14. mortifying by the Spirit the actions of the body (Rom. 8. 13.) and the members on the earth, to be dead to sin, Rom. 6. 11. and here being planted together with Christ in the likeness of his death, v. 5.

[ b] V. 19. Speak after the manner of men ] 〈 in non-Latin alphabet 〉 here is thought to signify his taking expressions out of common life, 〈 in non-Latin alphabet 〉 , in respect of the weakness of their gross, or carnal unstandings, his using Allegories and figures; and as before he had used proofs from sacred types, the death and resurrection of Christ applied to his purpose of mortification, and new life, so now proceeding to vulgar known similitudes, taken from masters, and servants, as Gal. 3. 15. And thus is may fitly be interpreted; But it may otherwise be rendered also, that the weakness of their flesh be taken in respect of strength to perform God's will, (and not to understand Paul's language) and consequently the 〈 in non-Latin alphabet 〉 be, speaking, or requiring from them, most moderately, by way of condescension to their infirmities, requiring the least that in any reason could be required of them, so as 〈 in non-Latin alphabet 〉 1 Cor. 10. 12, signifies that which hath nothing extraordinary in it, that which is common among men; so S. Chrysostom there, 〈 in non-Latin alphabet 〉 , it signifies little, short, proportionable to their strength. So in Demosthenes contr. Midiam, 〈 in non-Latin alphabet 〉 , an human and moderate consideration. So in Horace lib. 2. human commodae signifies parum commoda, little profitable. And if it be here considered how moderate and equitable a proposal it is which here follows, 'twill be acknowledged that this of 〈 in non-Latin alphabet 〉 in this notion, may very well be the form to introduce it.

CHAP. VII.

1. KNow ye not, brethren, (for I speak to them that know the Law) that the [note a] law hath power over a man as long as he liveth?]

[Paraphrase] 1. But to that which is last said ch. 6. 23. of eternal life to be had by Christians through the Gospel, ye are ready to object, Yea, but Christians of your institution do not observe the Law of Moses, and so sin contemptuously against God, that gave that Law to Moses; nay, not only the Gentiles, that are converted to Christianity, are by you permitted to neglect circumcision, &c. and not to become Proselytes of justice Act. 15. but, which is more unreasonable, the converted Jews are taught by you that they need not observe the Law of Moses (see Act. 21. 21. and note b. on the title of this Epistle ) and then how can the Gospel help them to eternal life that thus offend against the prescript Law of God? To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer, affirming (that which was now necessary to be declared, though perhaps formerly it had not been affirmed to the Jews at Rome) that they were now no longer obliged to observance of the ceremonies of the Mosaical Law: Which being to Paul revealed from heaven Ephes. 3. 3. among the many revelations which he had received, 2 Cor. 12. 7. he thus declares to them, preparing them first by showing the reasonableness of it, by the similitude of an husband and a wife; My brethren of the stock of Abraham, ye cannot but know the quality or nature of those laws which give one person interest in, or power over another, (for I suppose you instruct •• re, by frequent hearing, and reading of the books of Moses) that any such law stands in force, as long as the person that hath that interest liveth.

2. For the woman which hath an husband, is bound by the Law to her husband, so song as he liveth: but if the husband be dead, she is loosed from the law of her husband.]

[Paraphrase] 2. For it is known of any married woman, that by the conjugal law she is obliged to cleave to the husband as long as he lives; but upon the husband's death the conjugal law, which is founded in his life, is dead also, and so the wife is absolutely free, the law of matrimony hath no force upon her, see Gal. 5. 4.

3. So then, if while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.]

[Paraphrase] 3. And this is so far from being a nicety, that indeed matters of the greatest importance depend upon it; For if while her husband liveth, she yield herself to any other, she is acknowledgedly guilty of adultery: but if her husband be dead, she may freely marry any other man, and live with him conjugally, and be as innocent in so doing, as if she had never had former husband.

4 Wherefore, my brethren, ye also [note b] are become dead to the Law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.]

[Paraphrase] 4. And thus (my brethren, even those of the Jews that are believers in Christ) the Law is through Christ dead to you also, (and not only to the Gentile believers, Act. 15.) and so ye also are freed from the obligation of the Law, that is, as it were dead to it, that ye may now according to the laws of marriage, be safely joined and espoused to another, viz. to that Christ, whose resurrection from the dead shows him to be alive, that so ye may live in conjugal affection and obedience to him, and being made fruitful by his Spirit we may, as wives that live with their husbands, bring forth all holy Christian actions to the honor and praise of God.

5. For when we lusting in the flesh, the motions of sins, which were by the Law, did work in our members to bring forth fruit unto death.]

[Paraphrase] 5. This, while we lived under the paedagogie of the Law, was not done by us, (which is one reason of abolishing it, Christ now giving precepts of inward purity, instead of those external ordinances, and giving his Spirit to enable to perform them, over and above what was under the Law.) For when we were under those carnal ordinances, though all sinful practices were forbidden by that Law, and so were rendered more criminous by being prohibited by a promulgate law, yet our sinful desires and affections, that proposed those objects which were thus forbidden, that law had no power to mortify and subdue, and so notwithstanding that law, those sinful affections were obeyed and yielded to in our members, and so brought forth that sad fruit, obligation to punishment eternal, and that was all the good we reap'd by the Law.

6. But now we are delivered from the Law, that being dead wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter.]

[Paraphrase] 2. But now we are freed from the Law as that (beside the moral precepts) contained also those carnal external performances, (see Mat. 5. g.) that obligation being cancelled by which they were due, so that now instead of being outwardly circumcised, and in our lives impute, we must think ourselves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision, &c. serving Christ in new life, and Evangelical obedience, (see ch. 8. 1.) in lieu of that external bloody obedience, which the Law of Moses (written of old by God's appointment, and so here called the writing or the letter) did then require of all Jews. See note on Mat. 5. g.

7 What shall we say then? Is the Law sin? God forbid. Nay, [note d] I had not known sin but by the Law: for I had not known [note e] lust, except the Law had said, Thou shalt not covet.]

[Paraphrase] 7. But here again it is objected to us, that by thus arguing we lay charge and blame upon the Law, that it is sin, or the cause of sin, contenting itself with that external performance of the ceremony, and not exacting the inward purity of us. To this I answer by way of detestation of that calumny, of which our doctrine is perfectly guiltless: No sure, we lay no such thing to the charge of the Law, we should be most unjust, if we did. For the Law hath done its part, given us knowledge that the very desires of the heart are sins (and that distinctly in the tenth commandment) which I had not known, had not the Law distinctly told me that it was so, and set circumcision as an emblem of that duty of mortifying all carnal desires.

8. But sin taking occasion by the commandment, wrought in me all manner of concupiscence: for without the Law sin was dead.]

[Paraphrase] 8. But the Law having indeed only given me the prohibition, and that ceremony to sense it, and no more, and in this particular of coveting, not so much as denouncing any present legal infliction upon the commission of it, the customary sins of men, seeing there was no punishment assigned to this sin (that is, being only forbid by the Law without any annexation of punishment) took an advantage by the Laws only prohibiting, and not punishing this sin, and so persuading me, that the external ceremony of circumcision (which was commanded under penalty of excision) would serve the turn, without anymore, invaded me, and wrought in me all inward impurity; which as it would not so probably have been able to do, if the Law, that mentioned this prohibition, had fortified it with denunciation of punishment (as in other cases) or if indeed the trusting on the external performance, the privilege of being circumcised, had not given men some security and confidence, that nothing should be able to do them hurt, (deprive them of the favor of God, that were thus circumcised) so would it not have been near so criminous, if it had not been distinctly prohibited by the Law. For it is a known truth, that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law.

9. For I was alive without the Law once; but when the commandment came, sin revived, and I died.]

[Paraphrase] 9. The people indeed of the Jews lived formerly without the Law, (see note d.) that is, before the promulgation of it; but as soon as the Law was given, the sin of disobeying a promulgate Law became greater, and the disobedient Jew more punishable by reason of the Law, and no way the better for it: As when a man is sick, and doth not know his condition and danger, the Physician coming tells him of both, and prescribes him a strict diet for the future, if he will recover; but he observes not his prescriptions, continues intemperate, and so dies under the Physicians hand, and in spite of his care.

10. And the commandment, which was ordained to life, I found to be unto death.]

[Paraphrase] 10. And the Law, which was meant to keep them sinless, and so to bring them to life, being not obeyed, did in the issue of it bring only death on them.

11. For sin taking occasion by the commandment, deceived me, and by it slew me.]

[Paraphrase] 11. For the Law prescribing circumcision under penalty of excision, but not prescribing the inward purity under that threat (nor denouncing any present judicial punishment upon the commission of the contrary sin) but only prohibiting it, and no more, sin took advantage by this impunity of the Law, and first seduced me to inward impurity, and then, by occasion of the commandment which forbad it, and so made it criminous, ensnared and wounded me to death.

12. Wherefore the Law is holy, and the commandment holy, and just and good.]

[Paraphrase] 12. And so the objection v. 7. was a groundless objection, for though the Mosaical Law were the occasion of sin (or were made advantage of by sin) yet it was not the cause, and so still that Law is holy, (and the Commandment against coveting, holy) just, and good: first holy) whither that signify piety toward God, or purity from all allowance of impurity; and so secondly, just, in allowing no manner of injustice; and thirdly, good, as requiring charity to others, and so no manner of color or tincture of ill in it, (only 'twas not so highly perfect in any of these respects, 'twas not filled up to so high a pitch, as is now by Christ required of us.)

13. Was that then which is good, made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.]

[Paraphrase] 13. Was therefore this good Law guilty of death to me? was it the cause of bringing it on me? No, not so neither, but sin was that only cause, which is guilty of all. And so (see note on Mat. 1. k.) this is a means of setting our sin in its colors, that it works destruction to men by that which is good, and so sin itself is by this means extremely aggravated, and making this use of the Law, it becomes extremely or superlatively sinful, or the Law shows me what a sinful thing sin is, which will not be repress'd by the Law.

14. For we know that the Law is spiritual, but I am carnal, [note f] sold under sin.]

[Paraphrase] 14. And the reason why the effect of the Law is so contrary to what was intended by it, is this, that the Law is spiritual, and not performable by a carnal man, but the carnality of men (sold under sin, that is, habitual slaves to sin, ready to do all that it bids them, though the Law never so distinctly prohibit) that is the cause of all.

15. For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I.]

[Paraphrase] 15. For such men as I now speak of, carnal men, v. 14, though they are taught their duty by the Law, yet do they not by the dictate of their understanding or conscience, that which they do, it is not that which in consent to the Law they approve, but that which by their conscience, directed and instructed by the Law, they hate and dislike, that they do.

16. If then I do that which I would not, I consent unto the Law, that it is good.]

[Paraphrase] 16. And this very thing is an argument, that the Law is acknowledged to be good, that they dislike that which they do in disobedience to the Law, they never commit any prohibited evil, but their conscience accuses and smites them for it.

17. Now then it is no more I that do it, but sin that dwelleth in me.]

[Paraphrase] 17. And so 'tis not the whole they that commits sin, or they as they are led and instructed by the Law (and so the Law still is vindicated from the charge v. 7.) but it is their carnality resisting the Law, or sin having gotten power over them, and so carrying them in despite of the Law, and conscience admonishing the contrary.

18. For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me, but how to perform that which is good, I find not.]

[Paraphrase] 18. For in men whose affections are not mortified by the spirit of Christ, but carnally disposed, or led by their own corrupt customs, 'tis not the law, or knowing their duty that will do any good on them. To approve indeed, or like that which is good, the law enableth them, but the carnal affections do still suggest the contrary, and carry them in despite of the prohibitions of the law.

19. For the good that I would I do not, but the evil which I would not that I do.]

[Paraphrase] 19. And this is clear by the experiment, for they do not perform that good, which, as the law commands, so they consent to be good; but the evil which they consent not to be good, and which the law tells them they should not do, that they do.

20. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.]

[Paraphrase] 20. Which plainly argues the truth of that which was said v. 15. and 17. (and is full answer to the objection against the law, v. 7.) that the law is far from being guilty of their sin, and that 'tis not they by the duct and dictate of the law, or their own conscience guided by the law, that do evil; but carnality or custom of sin, that hath got such a sway or power over them.

21. I find then a law, that when I would do good, evil is present with me.]

[Paraphrase] 21. By this then you may discern the law, and the goodness, and the energy or force of it, that when carnality moves men to evil, the mind illuminated by the law inclines them to good; or, that evil, when it is represented to them, finds them inclined to the contrary.

22. For I delight in the law of God, after the inward man.]

[Paraphrase] 22. For according to the understanding, or superior faculty (contrary to the carnal or bodily part of them) they are pleased with all those things that the law of God is pleased with.

23. But I see: another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.]

[Paraphrase] 23. But there is another commanding power in the members, which sets itself in direct opposition to those dictates of the law in the mind, which in carnal men, v. 14. gets the better of the day, carries them captive slaves, to do what the flesh requires to have done by them.

24. O wretched man that I am! who shall deliver me from the body of this death?]

[Paraphrase] 24. This is a sad condition, (the very state of a carnal man under the law,) and out of which the law cannot rescue any man, nor from the destruction that attends it.

25. I thank God th • ough Jesus Christ our Lord. So then with the mind I myself serve the law of God, but with the flesh the law of sin.]

[Paraphrase] 25. Yet, blessed be God, by the grace and strength of Jesus Christ, ch. 6. 23. there is a way to get out of this cursed estate; 1. pardon to every penitent sinner, which may encourage any to break off this estate of sin; and 2. grace and strength in Christ, to perform what God in Christ will accept, that is, sincere, though not perfect, obedience, (the thing affirmed v. 6. and resumed at the beginning of Chap. 8.) So then the conclusion of this digression from v. 7. to this place, is, that the bare knowledge of the Law of Moses doth only direct the understanding, what is the duty; which notwithstanding, the carnal man accustomed to his own ways of sin, may think fit still to go on in them, and so (though one and the same person) doth two things at once, with his understanding he serves the law of God, is delighted and pleased with those things wherewith that is delighted, and yet at the same time with the flesh submits to the suggestions and customary actions of the flesh, and falls into sins directly contrary to the suggestions of his conscience, and the law in it, and this is justly rewarded with death, ch. 6. 23.