Annotations on the New Testament

Annotations on Chap. VII.

[ a] V. 1. The law hath power over —] The construction and meaning of these words, 〈 in non-Latin alphabet 〉 , which are commonly rendered, the law hath power over a man as long as he liveth, is somewhat uncertain; and for the determining of it, the first thing to be considered, is the design and matter of the discourse in this chapter, which is discernibly this, To vindicate his doctrine, (charged on him Act. 21. 21. it is not certain whether then truly or no, but without doubt now profess'dly taught by him,) that the Judaical law was abolished by the death of Christ, Ephes. 2. 15, 16. Col. 2. 14. and so now was not obligatory to a Jew. This he now thinks fit to declare to the Jewish Christians at Rome, as in the former chapters he had vindicated the liberty of the Gentiles from the obligation of it to them, and justified his preaching the Gospel to them, both which together did, by way of interpretation, and necessary consequence, contain under them this of the obligingnesse of the Law to a Jew. For the Law of the Jews commanding a strict separation from the Gentiles, all that were not their Proselytes, and circumcised, and Paul and other the Apostles being Jews, their conversing with, and preaching to the Gentiles, could not be allowed upon any score, but that of the abrogation of the Jewish Law, which accordingly was of necessity to be revealed to S. Peter in a vision, Act. 10. (and so seems to have been to S. Paul Ephes. 3. 3.) before he durst preach to Cornelius, who though a Proselyte of the Jews, yet was not a Proselyte of their Covenant, or righteousness, that is, was not circumcised. This abolition of the Law to you, that is, to his brethren the Jews v. 4. and to the 〈 in non-Latin alphabet 〉 us v. 6. that is, to S. Paul, and those he speaks to, that is, to them that know the law, v. 1. and so still the Jew-Christians at Rome, is here evidently proclaimed, v. 4. and 6. And therefore in all probability that must be the importance of these words, which may most directly prepare, and contribute to the inferring of that conclusion. To which end first it is necessary, that 〈 in non-Latin alphabet 〉 must be rendered, as long as he (the man, not as it ) liveth. This appeareth by the instance v. 2. by which that which is said v. 1. is exemplified, 〈 in non-Latin alphabet 〉 , The woman which hath an husband is by the (conjugal) law bound to the living husband; where the husband is the person whose life is considered in this case, who as long as he lives, hath power over his wife, and so long the wife by law is bound unto him, but if he die, she is free, &c. By this also it is manifest in the second place, that the man which is meant in the latter part of this first verse, as long as he liveth, cannot be the person on whom the Law hath power or force, but some other, who by law hath power and authority vested in him. For it is apparent, v. 2, and 3. that the life or death of the person under subjection is not the thing taken into consideration, and if it were, it would not tend to the inferring of the designed conclusion; for the Jews could not be supposed to be dead, but the Law that had power over them, and though v. 4. the word 〈 in non-Latin alphabet 〉 you are put to death may make that seem possible to be here meant, yet the contrary being so evident by the whole drift of the discourse, it is certain that 〈 in non-Latin alphabet 〉 there, you are put to death to the law, must be interpreted as a figurative speech, to signify the law is put to death to you; as when 〈 in non-Latin alphabet 〉 signifies to be made 〈 in non-Latin alphabet 〉 void, to be evacuated or cancelled, and so is all one with being put to death, (and is so used Ephes. 2. 15. 〈 in non-Latin alphabet 〉 , having cancel'd the law, all one with 〈 in non-Latin alphabet 〉 having blotted it out, Col. 2. 14. and 〈 in non-Latin alphabet 〉 having nailed it to the cross ) we read of the woman v. 2. 〈 in non-Latin alphabet 〉 , which would literally be rendered, she is cancel'd from the law of the husband, but indeed signifies, the law of the husband is cancel'd, or ceaseth to be in force, to her; and so v. 6. 〈 in non-Latin alphabet 〉 , we are cancelled to the law, signifies, the law is cancelled to us. Which being thus far deduced, it remaineth in the third place, that the former part of the words, 〈 in non-Latin alphabet 〉 , must either thus be rendered, the law of the man hath power, or force, or remains valid (joining 〈 in non-Latin alphabet 〉 of the man to 〈 in non-Latin alphabet 〉 law, not to 〈 in non-Latin alphabet 〉 hath power, ) or else (because the word 〈 in non-Latin alphabet 〉 is otherwise placed, being affixed to 〈 in non-Latin alphabet 〉 , and indeed 〈 in non-Latin alphabet 〉 properly governs a Genitive case, and is used with one, Lu. 32. 25. just as here it will be, if 〈 in non-Latin alphabet 〉 be governed by it,) it is possible that the word man, which is the he in the latter part, may be implied and understood (though not specified) in the word 〈 in non-Latin alphabet 〉 law, thereby signifying not Law in general, but more specially any law which conveyeth a right, or giveth power or dominion to one man over another; according to the primitive notion of 〈 in non-Latin alphabet 〉 law, from 〈 in non-Latin alphabet 〉 distribuo, noting an assignation, or distribution of every man's right unto him, (and so 〈 in non-Latin alphabet 〉 ver. 2. evidently signifies the conjugal law, which subjects and binds the wife to the husband) for of such a law it will be truly said, that 〈 in non-Latin alphabet 〉 , it is in validity, or force, over the man, (meaning the subject,) as long as he, that is, the owner, or the Lord, liveth. That this is the true sense and aim of the words is unquestionable, and the latter way of expressing it seems to be the most commodious and easy, though the former may possibly be it, (by an easy and ordinary 〈 in non-Latin alphabet 〉 :) and then 〈 in non-Latin alphabet 〉 the law of the man will be a fit phrase to signify any such law, wherein men's interests are concerned, Municipall, or human laws, which are in force till they be abolished legally.

[ b] V. 4. Dead to the Law ] That 〈 in non-Latin alphabet 〉 you are dead to the Law signifies the Laws being dead to them, being abolished, having no power over them, hath been said, (Note a.) and may farther appear by v. 6. where the ground of their freedom from the Law is expressed by 〈 in non-Latin alphabet 〉 that being dead by which we were held; where the law being by an ordinary prosopoeia (as when sin is said to reign c. 6. 12.) used for a person, is said to be dead, (and to be nailed to Christ's cross, Col. 2. 14.) and so under the fiction of a person, is more fitly answerable to the Husband, whose death frees the Wife from all obligation to him, that she may lawfully marry and subject herself to any other; and so in like manner may Jews to Christ, upon the abolition of their Law. As for the 〈 in non-Latin alphabet 〉 , by the body of Christ, by which the Judaical Law is abolished, that sure notes the crucified body, the death of Christ, and is accordingly expressed in this very matter Ephes. 2. both by 〈 in non-Latin alphabet 〉 by his flesh, v. 15. and 〈 in non-Latin alphabet 〉 by the cross, ver. 16. and so Col. 2. 14. by 〈 in non-Latin alphabet 〉 nailing to the cross.

[ c] V. 5. Were in the flesh ] That 〈 in non-Latin alphabet 〉 , when we were in the flesh, signifies the Judaical state under the Law, appears by the whole discourse in this chapter, which is of the state of men considered under the Law (see Note d.) and particularly by the opposition here betwixt this, and 〈 in non-Latin alphabet 〉 , we are freed from the Law. For so 'tis manifest the opposition stands, For when we were in the flesh—But now we are freed from the Law, —And it is thus styled in opposition to 〈 in non-Latin alphabet 〉 , being in the spirit, used for them that have received the Gospel, and are partakers of the grace which is afforded there, to which that they have not attained, but are only under the Paedagogie of the Law, they are only in the flesh, have no other but that weak and corrupt principle of their own nature (which is so prone to carnality) abiding in them. And thus it is used c. 8. 8. They that are in the flesh, cannot please God: but you are not in the flesh, but in the spirit, if so be the spirit of God dwelleth in you, that is, if, as ye are outwardly professors of the faith, baptized Christians, so ye are sincerely so, such as in whom the holy Spirit of God may vouchsafe to inhabit, which will not abide when unrighteousness cometh in. And accordingly Christianity is called the law of the Spirit of life, ch. 8. 2. and here v. 6. the newness of the Spirit, in opposition to the oldness of the letter, the Mosaical Law. And a peculiar propriety there is in this phrase for this matter in many respects; First, in respect of the nature of the Mosaical precepts, which were external, Washings, Circumcision, bodily rests, &c. (all which are seated in the flesh) and so proportionably carnal promises, and threats; whereas the precepts of Christ go deeper to the mind and spirit, require the purity of that, and accordingly are backed with spiritual promises and terrors: Secondly, in respect of the assistance that Christ affords toward his obedience, by giving of his spirit, to assist (if it be not grieved and resisted ) our spirits, in opposition to which the state under the Law having none of that strength joined with it, may justly be called the being in the flesh. To which may be added, that one eminent effect of the Spirits descending, was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sins upon Repentance, and in opposition to that, the Law allowing no place for repentance for any presumptuous sin, but inflicting present punishment on the offender, that state may be fitly styled being in the flesh. Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid, then what the Law affordeth, and the sinfulness of carnal acts and habits continued and indulged to, and on the other side, betwixt the state of a baptized Christian, afforded the grace and strength of Christ, and of him that makes use of that grace, and leads a pure Christian life; so the being 〈 in non-Latin alphabet 〉 , in the flesh, differs from living, or walking 〈 in non-Latin alphabet 〉 , after, or according, to the flesh, and on the other side, being in the Spirit, or being in Christ, from walking after the Spirit: All which phrases are to be met with here, and in the next chapter. Here and ch. 8. 9. we have being in the flesh, and 〈 in non-Latin alphabet 〉 , they that are after the flesh, v. 5. that is, under the Law, not elevated above the flesh, or rescued out of the power of it by Christ; and c. 8. 1. walking after the flesh, (and so v. 4. and 12. all in the same sense) for going on in a carnal course, obeying and following the flesh in the lusts thereof. And so c. 8. 9. being in the Spirit, or having the Spirit of Christ, and being in Christ Jesus, v. 2. all to the same sense, of having the Spirit of Christ bestowed on us, which as it enableth, so it obligeth us to walk, and lead a Christian life, and if we do so, then that is 〈 in non-Latin alphabet 〉 walking after the Spirit, v. 1, and 4. All which must thus nicely be distinguished, or else they will be apt to betray to some mistake.

[ d] V. 7. I had not known ] It is an ordinary figure to speak of other men in the first person, but most frequent in blaming, or noting any fault in others; for then by the putting it in this disguise, fastening it on ones own person, it is more likely to be well taken by them to whom it belongs. So saith S. Chrysostom of this Apostle, 〈 in non-Latin alphabet 〉 , when he mentions things that are any way grievous, or likely to be ill taken, he doth it in his own person. And S. Jerome on Daniel, Peccata populi enumerat personâ suâ, quod & Apostolum in Epistola ad Romanos facere legimus, Confessing the sins of the people, he doth it in his own person, which we read practiced by the Apostle in the Epistle to the Romans, that is, most probably, in this place. Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person, I know nothing by myself, but hereby I am not justified, he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes, that they might not be puffed up, as counting such schemes and figures as these, the most profitable & efficacious on the Reader. Thus the same Apostle, 1 Cor. 6. 12. All things are lawful to me, but all things are not expedient, that is, those things which are by you looked on as indifferent, if they be yielded to, may be very hurtful in you; and 1 Cor. 13. 2. If I have all faith, and have not charity, that is, if ye want charity to your other gifts. So Gal. 2. 18. If what I have destroyed I build the same again, I make myself a transgressor, that is, whosoever doth so, or whensoever ye do so, it must needs be a fault in you. Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory, why am I also judged as a sinner? Which words are certainly the personating of an impious objecter, which speaks or disputes thus, not of the Apostle himself. And the same scheme or fashion of speaking or writing is very frequent among all Authors. And that it must be so taken here may appear by these evidences. First by v. 9. 〈 in non-Latin alphabet 〉 , I indeed once lived without the law, which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law, and must therefore be the personating of a man first considered without, then with the Law, to whom because the Law is given in the second person, 〈 in non-Latin alphabet 〉 , Thou shalt not covet, v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person, I, being relative to the thou antecedent: and so Marcus Eremita, De baptism. p. 921. E. 〈 in non-Latin alphabet 〉 , &c. Thus do men pervert other Scriptures. Read the chapter from the beginning, and you shall find that S. Paul speaks not of himself after his baptism, 〈 in non-Latin alphabet 〉 , but assumes the person of unbelieving Jews. And so Theophylact distinctly affirms, 〈 in non-Latin alphabet 〉 In his own person, he speaks of human nature; and again on v. 15. he speaks of men before Christ's coming, though he sets it in his own person. Secondly, by the severals affirmed in this chapter, which cannot belong to S. Paul. For that Paul was at the writing of this a reformed, regenerate person there is no doubt, and they which would have it spoken by him in his own person, make that advantage of this chapter, by reconciling those things which are here mentioned to a regenerate state. But if we compare the severals which are here mentioned with the parts of a regenerate man's character, given by the same Apostle in other places, we shall find them directly contrary. Here in the 8 ^th verse, he saith, that sin had wrought in him 〈◊〉 • anner of concupiscence, whereas of the regenerate man it is affirmed, Gal. 5. 24. they that are Christ's have crucified the flesh with the affections and lusts. Here in the 9 ^th verse 'tis said, sin revived, and I died; whereas of the regenerate man 'tis said c. 6. 2. How shall we that are dead to sin, live any longer therein? Here in the 14 ^th verse 'tis said, I am carnal; whereas of the regenerate man 'tis affirmed c. 8. 1. that he walketh not after the flesh, but after the Spirit. Here again in that 14 ^t h verse 'tis said, I am sold under sin, (of which see Note f.) whereas of the regenerate 'tis affirmed c. 6. 18. that he becomes free from sin, and becomes the servant of righteousness. Here v. 20. sin dwelleth in me, and 〈 in non-Latin alphabet 〉 accomplisheth, worketh, that which I will not, like not with my mind, or conscience, and so 'tis said ver. 23, 24. that the law in the members carries him into captivity to the law of sin, and, who shall deliver him from this body of death? and so that he is under the power of the law of sin and death, that he obeys the law of sin v. 25. whereas c. 8. 2. of the regenerate 'tis affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death. Nothing can be more contrary and irreconcilable to a regenerate state in these so many particulars, then what is here affirmed of the 〈 in non-Latin alphabet 〉 I, the person here thus represented. And indeed unless sinning against Conscience be the only way of alleviating (and not aggravating) sin, it is impossible that the doing that ill he would not, and the not doing that good he would, v. 19, 20. can be deemed a fit ingredient in the character of a regenerate man: 'tis certain this was, in the person of Medea, made, by the Heathens, the highest pitch of villainy, to see and like that which was good, and do the direct contrary (see Note f.) and therefore cannot in any reason be thought to be the Apostles description of a regenerate man, or good Christian.

[ e] Ib. Lust ] That by 〈 in non-Latin alphabet 〉 coveting here is meant the sin forbidden in the tenth commandment of the Decalogue, appears by the end of the verse. But how the Apostle can truly say, that he had not known it had been a sin, if the Law had not told him it was, will be all the difficulty. To which may be answered, 1. that the Apostle doth not speak particularly of himself (see Note d.) but in the person of a Jew, or man in general, and then it is not only true of this, but of all other the Commandments (of which this one may be set as the instance) that the knowledge of sin is by the promulgation of the Law, that forbids it. But then there may from the Jewish doctrine appear some reason why the Apostle should rather instance in this commandment, then any other. For the Jews before and under Christ's time, seeing that there was no punishment judicially appointed for thoughts or desires, whether unclean, or of getting anything from their neighbors, had resolved this to be no sin, and consequently that the tenth commandment was but a Moral proverbial essay or counsel, like that of Menander,

[ f] V. 14. Sold under sin ] The phrase sold under sin signifies as it doth, when 'tis said of Ahab, that he was sold to work wickedness, or of the revolting Jews 1 Mac. 1. 15. as a slave or captive sold from one Master, one sin, to another: and so here 'tis joined with 〈 in non-Latin alphabet 〉 a carnal man, and is farther expressed by the character of him following, that the evil that he would not, that he doth, and the good that he would, that he doth not; just like that which the Poets say by way of aggravation of that wicked condition of Medea, the witch,

[ g] V. 23. Another's law ] For the understanding the sense of the Apostle in this whole chapter, 'tis useful to compare this passage with Gal. 5. 17. The spirit lusteth against the flesh, and the flesh against the spirit, &c. Which is thought to be parallel, and to import the same sense with this. Of these two places therefore it must first be remembered, that the difference which is between these Texts ariseth not from the distinction between the spirit in the one, and the Law of the mind in the other, nor consequently is it to be placed betwixt the lusting of the flesh against the spirit, simply taken, and the warring of the Law in the members against the Law in the mind, as that is no more than a war; but betwixt the former simply taken, or with the addition of the spirit lusting back again against the flesh, or with the circumstances mentioned Gal. 5. 17. (none of which imply a yielding to the lusts of the flesh ) and the latter, taken with that addition, here mentioned, of bringing the man into captivity to the Law of sin. And this indeed is all the difference that can be assigned betwixt a regenerate and unregenerate man, that in the one the spirit prevails, in the other the flesh is victorious; that is, the will of the one is led by the spirit, chooses and acts the deeds of the spirit (the will of God) but the will of the other follows the carnal dictates 〈 in non-Latin alphabet 〉 performs the will of the flesh, and so falls under the condemnation which belongs to such: 〈 in non-Latin alphabet 〉 , saith Dorotheus 〈 in non-Latin alphabet 〉 . such a state is altogether subject to punishment, for every sin that is acted is under hell, and 〈 in non-Latin alphabet 〉 , they are all under hell, in that they act. And if it be suggested, that the consequents in the place to the Galath. 〈 in non-Latin alphabet 〉 , so that what things you would, ye do them not, seem parallel to 〈 in non-Latin alphabet 〉 , what I would that I do not, here, v. 15, 19. and so neither of them signify this carnal state; to this it must be answered that these two are not parallel, but on the contrary that passage, 〈 in non-Latin alphabet 〉 , what I would, I do not, is really equivalent with the captivation to the Law of sin, (as by the whole Context appears) though indeed there is some obscurity in it, which till by the Context it be explained, may mislead one to think otherwise. The truth is evident, these two things are conjoined in both those verses, what I would, that do I not; but what I hate, that I do, v. 15. and the good that I would, I do not; but the evil that I would not, that I do, v. 19. And being so conjoined in the same person, the subject of the discourse, and but equivalent phrases with those other of captivation to the Law of the members, and being carnal, and sold under sin, the meaning must be, that he neglects to do the good that the Law of God and his own mind dictates to him, and doth commit, on the contrary, the evil, that according to his mind and the declaration of God's willin the Law he disliketh and hateth, and so evidently acteth in opposition to conscience, commits the sins of the fl • sh willingly and knowingly, non obstante the contrary dictate and solicitation of conscience. But then this is much more than is contained in that lusting of the flesh against the spirit, Gal. 5. (styled by Nemesius 〈 in non-Latin alphabet 〉 . c. 37. 〈 in non-Latin alphabet 〉 , the strife of the reason and lust, 〈 in non-Latin alphabet 〉 , a dissention and emulation betwixt them. ) For as there the flesh lusteth, so the spirit lusteth too, and it is not affirmed of either of them, that it leads the other captive. All the event that is taken notice of is, 〈 in non-Latin alphabet 〉 , that what you would that you do not; which being the effect of the double 〈 in non-Latin alphabet 〉 or lusting, must have such a sense proportioned to it as shall be founded in that double 〈 in non-Latin alphabet 〉 , and that can be no other than this, that 〈 in non-Latin alphabet 〉 to will be taken in the sense of 〈 in non-Latin alphabet 〉 to lust, and so not for an act of the elective faculty which to one matter is but one, either choosing or refusing, but for an act of some kind of woulding, or appetite, and that is constantly twofold to the same matter; the flesh hath one woulding, and the Spirit hath another: the flesh desires, and would have a man yield to the pleasant proposal, the Spirit would have him resist it; and both these are evidently mentioned in that verse, one called the lusting of the spirit, and the other of the flesh. From the contrariety of which it necessarily follows, that whatsoev •• matters of this nature, good or evil) any man 〈◊〉 doth against one of these wouldings, and 〈◊〉 he doth not 〈 in non-Latin alphabet 〉 , do what he would. Whereas if 〈 in non-Latin alphabet 〉 were taken for the elective faculty, which we ordinarily call the will of man, it is evident every voluntary agent doth 〈 in non-Latin alphabet 〉 , do what he will, his actings follow his will or choice, and whensoever he doth not so, he acts by violence, or rather is acted, and to that is required, that he be conquered by some other; and yet of any such conquest there is no mention in that place of Gal. 5. 16. which mentions only an 〈 in non-Latin alphabet 〉 lusting equally on both sides: and so the result is, that Gal. 5. 16. there is no more said but this, that which way soever a man act, he acts against some 〈 in non-Latin alphabet 〉 desire, or lusting of his; if he act according to the flesh, he acts against the solicitation of the mind and spirit; and if he act according to the spirit, he doth not 〈 in non-Latin alphabet 〉 , but acts contrary to all its importunities: and he that doth the latter of these is far from being led captive to the law of sin, which is in the flesh, or members, being indeed a conqueror over it, though he have not eradicated or extirpated it. For the yet fuller clearing of this, take the plain importance of those two verses, and set them severally, and then you will soon see how no correspondence there is between them. Gal. 5. 16. the Apostle sets down this plain Aphorism, that the desires of the flesh and spirit are one contrary to the other, and consequently that to whichsoever of them the Will of man consents, it must needs reject the other. But Rom. 7. 15, 19. the Apostle sets down the state of a particular man, which deliberately chooses and acts the evil which he knows he should not do, or which the Law of God in his own mind tells him distinctly he ought not to do; as when Nemesius 〈 in non-Latin alphabet 〉 . ch. 33. speaks of an intemperate man, that he is 〈 in non-Latin alphabet 〉 , his election is contrary to his lust, yet he is overcome by his lust, and acts what that suggests. And so S. Augustine confess. l. 8. c. 5. Lex peccati est violentia consuetudinis, quâ trahitur & tenetur etiam invitus animus, The law of sin (in that place) is the violence of custom by which the mind is drawn and held against its inclination; plainly signifying the state of the person spoken of Rom. 7. to be that of an habitual sinner. What agreement now is, or can there be betwixt these two verses? 'It is true indeed, that they which do what they hate, and would not, may well be said not to do the things which they would, and so are included in those words, Gal. 5. 17. but that proves not that those places Rom. 7. and Gal. 5. are parallel; because Rom. 7. 'tis determined to doing the ill which he hates, whereas Gal. 5. the speech lies open to both parts, to the doing the good which the flesh hates, as well as the evil which the flesh loves. Now this being spoken of men indefinitely, is very distant from defining it on one side, and applying it to a particular person, as it is evidently done, Rom. 7. when he saith, Non quod volo bonum, hoc ago, sed quod odi malum, illud facio, I do not the good that I would, but the evil which I hate that do I: and consequently, though the flesh's disliking the virtuous actions, and liking the vicious, be perfectly reconcilable with walking in the spirit, and so with a regenerate state, and so the place to the Galatians, (though not spoken particularly of the actions of regenerate men, but delivered as an Aphorism indefinitely, appliable to men's actions whether good or evil) may be appliable to the actings of such; yet the place to the Romans being determined to the facio malum, I do the evil, and that evidently against the dictate of the mind, the resistence of the conscience, is 〈◊〉 reconcilable with that spiritual walking, and so 〈◊〉 the regenerate state, Rom. 8. 1. Another notion 〈◊〉 , which some of the ancients have had of the words 〈 in non-Latin alphabet 〉 , what I hate that I do, viz. that it should belong only to desires or thoughts unconsented to. So S. Jerome, and S. Augustine also l. 1. Cont. 2. Epist. Pelag. c. 10. being persuaded by some Doctors, and a conceited advantage against the Pelagian heresy, to retract in some part what before he had asserted, and spoken the most for of any man. And of this opinion is Methodius also, 〈 in non-Latin alphabet 〉 , saith he, that which I hate, I do, is to be understood 〈 in non-Latin alphabet 〉 , not of the doing that which is ill, 〈 in non-Latin alphabet 〉 , but only of thinking, or imagining; and again, 〈 in non-Latin alphabet 〉 , of aliene imaginations which frequently make incursions on us, and bring us to fancy things which we would not, adding, 〈 in non-Latin alphabet 〉 , for it is not wholly in our power, to think or not to think absurd things, but either to use or not to use such thoughts or fancies; for we cannot hinder thoughts from coming upon us, but we can choose whether we will be persuaded by them, or use them. And again, 〈 in non-Latin alphabet 〉 ; How did the Apostle do evil, if he spake not of absurd thoughts? This interpretation of S. Paul 's words, if it were secure from being any farther extended then the authors of it designed, could have no hurt or noxiousness in it, it being certainly true, that every regenerate man is thus infested with fancies and thoughts which he hates, and gives no consent unto. Yet if the words of the text be well considered, this cannot but appear a strange interpretation. For when it is certain that 〈 in non-Latin alphabet 〉 signifies neither less, nor other, then 〈 in non-Latin alphabet 〉 to do, and when that word is varied into 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , v. 15. and both those are directly all one with 〈 in non-Latin alphabet 〉 , and when 〈 in non-Latin alphabet 〉 what I hate in one place, is 〈 in non-Latin alphabet 〉 what I would not, v. 16. and that again 〈 in non-Latin alphabet 〉 , the evil that I would not, v. 19. and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are directly all one, 'tis not imaginable how 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , what I hate, I do, should not be understood 〈 in non-Latin alphabet 〉 of doing evil, this being no less than a direct contradiction, to interpret 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 , for that is 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 , do, by not do, which neither Methodius nor any other man's authority can prevail with any reasonable man to receive from him. This inconvenience when Methodius foresees, his only answer is, that he desires them who make this objection, to declare what evil it was that the Apostle hated, and would not do, and yet did; whether when he willed to serve God, he yet committed Idolatry. But sure the whole force of this answer (if there be any) is founded in interpreting the words to be spoken by S. Paul in his own person, and so is perfectly prevented by him that understands the Apostle not of himself, but of an unregenerate man. From which process of Methodius, and what he there adds in that place of the Apostles pronouncing against Idolaters, and other such sinners, that they cannot inherit the kingdom of heaven, the conclusion is regular and unavoidable, that if 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , do, and work, be interpreted of actions, or of anymore then thoughts unconsented to, then the person that is spoken of by S. Paul, Rom. 7. is one that shall not inherit the kingdom of God, and then sure no regenerate person, by Methodius 's arguing: Which therefore is most constringent, and convincing, that this chapter speaks of an unregenerate person; for that 'tis beyond all controversy, that he cannot use those words, 〈 in non-Latin alphabet 〉 I do, &c. of mere 〈 in non-Latin alphabet 〉 , thinking or phansying only, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , and not of consenting, or doing. And so in like manner, that being carnal, and sold under sin, (which is all one with a servant of sin, in other places of the same Apostle, it being then so ordinary to sell servants sub hastae, under his spear, as it were, that had taken or conquered them) and carried captive by the law in his members, (that is, by his own carnal heart) cannot be affirmed of him that lives in, and walks after the spirit. To which this farther evidence may also be added, from the using the phrase the Law of sin, v. 23. the unquestionable importance of which we have from the immediate consequents. 〈 in non-Latin alphabet 〉 or law of sin, is sure the command or empire of sin, to which he that is captivated, as the person here spoken of is, must be acknowledged to be under the dominion of sin, and that certainly is irreconcilable with a regenerate state. This is farther expressed v. 24. by the body of death, and so bears proportion to what had been said v. 5. when we were in the flesh, as that is there opposed to the spirit, the m • tions of sin did work in our members to bring forth fruit unto death, which concludes that condition which is here spoken of to be a damnable condition. And it is remarkable that ch. 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin & death. From whence the argument is irrefragable; That to which the person Rom. 7. 23. is said to be captivated, is the same from which the grace of Christ hath delivered the regenerate justified person ch. 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of fancy, or thoughts unconsented to (for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such) Therefore, that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated. Against the evidence of this I foresee not what can reasonably be suggested.

CHAP. VIII.

1. THere is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.]

[Paraphrase] 1. There is therefore now no obligation lying on a Christian, to observe those ceremonies of Moses's Law, circumcision, &c. ch. 7. 4, 6. (from whence to the end of that chapter the Apostle had made a digression to answer an objection ver. 7.) nor consequently danger of damnation to him for that neglect, supposing that he forsake those carnal sins that the circumcised Jews yet indulged themselves to, and perform that Evangelical obedience, (in doing what the mind illuminated by Christ directs us to) that inward true purity (which that circumcision of the flesh was set to signify) that is now required by Christ under the Gospel, (see note on c. 7. c.)

2. For the Law of the Spirit of life in Christ Jesus hath made me free from [note a] the law of sin and death.]

[Paraphrase] 2. For the Gospel, which deals not in commanding of carnal outward performances, but of spiritual inward purity, the substance of those legal shadows, and that which was meant by them, and so is proper to quicken us to new life in or through the grace and assistance of Christ, who brought this new law into the world, hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin, from neither of which was the Law of Moses able to rescue any man.

3. For what the Law could not do, for that it was weak through the [note b] flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh.]

[Paraphrase] 3. For when through the fleshly desires of men, carrying them headlong into all sin, in despite of the prohibitions of the Law, c. 7. 14. the Law of Moses was by this means weak, and unable to reform and amend men's lives, then most seasonably God sent his own. Son in the likeness of flesh, that is, in a mortal body which was like sinful flesh (and differed nothing from it, save only in innocence) and that on purpose that he might be a sacrifice for sin, and by laying our sins on him showed great example of his wrath against all carnal sins by punishing sin in his flesh, that so men might be persuaded by love, or wrought on by terrors, to forsake their sinful courses,

4. That the [note c] righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit.]

[Paraphrase] 4. That so all those ordinances of the Law, circumcision, &c. which were given the Jews, to instruct them in their duties, might in a higher manner more perfectly be performed by us (see note on Mat. 5. g.) which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them, and now to perform the Evangelical obedience that he requires, and will accept from us, without being circumcised.

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.]

[Paraphrase] 5. For they that are carried by their own carnal inclinations, or by customs and habits of sin, and the carnal affections consequent thereto, do generally mind and meditate on carnal things; but they that are led by the Spirit of Christ, the duct of the Gospel, study and mind those things wherein inward purity and sanctity doth consist.

6. For to be carnally minded is death; but to be spiritually minded is life and peace.]

[Paraphrase] 6. And as the Gospel is of force to free from sin, more then the Law was, so to free from death too, v. 2. For that study or appetite or desire of the carnal man bringeth death, ch. 7. 5. but that will or desire that the Spirit or Gospel infuses into us, or the desire and pursuit of Spiritual things (see Theophylact) brings life and peace, that is, a vital state of soul under God here, and eternal salvation hereafter.

7. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.]

[Paraphrase] 7. For the carnal appetite is a downright opposition to the Law of God, too unruly to obey the commands of God: neither indeed can it be brought to that obedience by a bare prohibition of the Law, for the swinge of passions and lusts are much more violent then so.

8. So then they that are in the flesh cannot please God.]

[Paraphrase] 8. And so these men, carnal Jews, though they know the Law, are very far from pleasing God (see note on Mat. 12. e.) from 〈◊〉 acceptable to him: the Law doth nothing to the justifying of them, that are thus far from obeying the true meaning of the Law.

9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.]

[Paraphrase] 9. But ye Christians under the Gospel, if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example, are thereby engaged to all manner of sincere inward purity, to mortify the flesh with the affections and lusts; and if ye do not so, ye live not according to the Gospel, and if not so, ye may thereby know that ye are no Christians, Christ will not own you for his, however ye have received the faith, and are admitted into that number.

10. And if Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness.]

[Paraphrase] 11. But if ye be Christians indeed, translated and raised above the pretensions of the Jew, to the purity of the Gospel of Christ, and your lives be answerable thereto, then, though being sinners, the punishment of sin, that is, death, befall you, and so your bodies die, and return to dust, which is the punishment of sin, yet your souls shall live forever an happy and a blessed life, as the reward of your return to Christ in the sincerity of a new and righteous life, to which the Evangelical justification belongs.

11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, by the Spirit that dwelleth in you.]

[Paraphrase] 11. And then even for your dead bodies, they shall not finally perish neither, they shall be sure to be raised again; For the Spirit of God, by which you are to be guided and led, is that divine omnipotent Spirit that raised Christ's dead body out of the grave, and if ye be guided by that, animated and quickened by that, live • pious and holy life, there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's.

12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.]

[Paraphrase] 12. By these so many obligations therefore and interests of yours, the eternal well-being both of souls and bodies, ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands, to live no longer in your former habits of sin, now ye have received the faith of Christ.

13. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live.]

[Paraphrase] 13. For if consenting yourselves with the external performances of the Mosaical law, circumcision &c. ye still continue to commit those sins which that was set to prohibit, this will bring all destruction upon you; 'tis not the Mosaical Law will keep you from ruin. But if by the faith and example, and withal the grace and assistance of Christ, ye shall actually mortify all the polluted desires of the flesh, and live spiritually, according to what Christ now requires, ye shall certainly rise to the life immortal, or live eternally.

14. For as many as are led by the Spirit of God, they are the sons of God.]

[Paraphrase] 14. For this being led by the Spirit of Christ, living after Christ's example, and doing what he commands and enables us to do, is an evidence that we, and not only the Jews, who challenge it as their peculiar, are (not only the servants, but) the children of God, and consequently that God will deal with us as with children, bestow the inheritance upon us.

15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we [note d] cry, Abba, Father.]

[Paraphrase] 15. Nay the truth is, the condition of a Jew (see note on Lu. 9. 10.) is so far from making men sons of God, that at the best it is but a slavish condition, to be obliged to those performances, which being external, (as circumcision, &c.) and having nothing of goodness in them, are done merely for fear of disobeying, and being punished by stoning and the like (see Theophylact.) Which is just the condition of servants, who must do what the master commands, or be beaten if they do them not, (and so was fittest for the Jews, an hard stubborn people, and accordingly had effect among them, they observed what came so backed, but what did not, they observed not, which is it that denominates the Law weak through the flesh, v. 3.) But our Christ now hath engaged and drawn us with more liberal bands, the cords of a man, the bands of love, ingenuous commands, such as of ourselves we cannot but judge best to be done, and most agreeable to our reasonable natures, and to them added, as to children, the promise of an eternal inheritance, upon our obeying of him; and for the punishments now left in his Church, they are not those servile of stoning and the like, but paternal, such as toward children, removing them from the Table of the Lord, by such fatherly discipline, frowns, and chastisements to reform them (see Theophylact.) And so his dealing with us is (as with children adopted, and received into the family) paternal and gracious, by which we are allowed to come unto God, as to a father, to expect all fatherly usage from him, grace and assistance to do what he now commands us to do, and the reward of eternal bliss, able infinitely to outweigh all the carnal pleasures and delights of sin, that can solicit us to the contrary. And so this is infinitely an happier condition, then that servile condition of the Jews, of being bound to do things which had no goodness in them, but as they were commanded, and had no promise of heaven upon the performing them, but punishments upon the non-performance.

16. The Spirit itself beareth witness with our spirit, that we are the children of God.]

[Paraphrase] 16. And this condition, and manner of God's dealing with us under the Gospel, (see Lu. 9. Note d.) is on God's part a sure evidence to our consciences, if our filial obedience, and being wrought on by these means, be the like evidence on our parts, that we are more then servants, which was the highest that that kind of legal obedience could pretend to, even sons of God.

17. And if children, then heirs, heirs of God, and joint-heirs with Christ: if so be that we suffer with him, that we may be also glorified together.]

[Paraphrase] 17. And if sons, then (according to the customs of all nations, see note c.) heirs of heaven, heirs indeed of God the Father, and coheirs with Christ, coming to the inheritance after the same manner that Christ did, to wit, by sufferings v. 29. which are proper for sons also, to suffer first with Christ, and then to reign with him.

18. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.]

[Paraphrase] 18. And when I mention sufferings, (which as filial chastisements must be expected by us from our father) the sufferings which at this time lie upon us Christians, I must not be thought to look upon them with any sadness, even in respect of this present life; for whatever our sufferings are, the deliverance is likely to be so much the more eminent, and illustrious, and glorious toward us that firmly adhere to Christ, (perhaps in this life, in rescuing us, while the Jews that persecute us, and all others that join with them are destroyed, but most certainly in another) that our sufferings will not be thought to bear any the slightest proportion with them.

19. For the earnest expectation of the [note e] creature [note f] waiteth for the [note g] manifestation of the sons of God.]

[Paraphrase] 19. For all the Gentile world are now attending or waiting as it were, to see what you Jews will do, who of you be true sons of God, who not, that is, who will now accept and embrace the faith of Christ, who will not, their happiness depending punctually upon the issue of this.

20. For the creature was [note h] made subject to [note i] vanity, not willingly, but by reason of him who hath subjected the same, in hope.]

[Paraphrase] 20. For the heathen world hath for these many years been (for the generality of them) enslaved to Satan, and, by him, to that wretched miserable estate of ignorance and Idolatry, and all those vain and unclean bestial worships, and so as many as have gone on in those vile courses have been involved also under that desperate impossibility (as to the eye of man) of recovering to the least degree of bliss: And all this not (absolutely) willingly, or upon their own free choice, but by the devils imposing it on them as an act of religion, a concomitant and effect of their Idol-worships (see note g.) in which he commanded all these villainies. This makes it reasonable to suppose of these heathens, that they are willing to be rescued from lving any longer under these slaveries, and the Gospel was the only means to do that. Thus much of the verse seems to be best put in a parenthesis, that so that which follows may connect the 19. with the 20. verse, thus, The creature attends the revelation of the Sons of God, In hope,

21. Because the creature itself also shall be delivered from the bondage of [note k] corruption into the glorious liberty of the children of God.]

[Paraphrase] 21. That they also (the very heathens) shall by the Gospel and the grace of Christ be rescued from those courses of sin, to which they have been so long enslaved, into that glorious condition, not only of free men redeemed by Christ out of that bondage to Satan, to live and amend their lives, but even of Sons of God, to have right to his favor, and that immarcessible inheritance attending it.

22. For we know that the whole creation groaneth, and travaileth in pain together until now.]

[Paraphrase] 22. For this is visible enough everywhere in our preaching, that the Gentiles are very forward to receive the Gospel, when they hear it, while ye Jews generally reject it, and so the Gentile world is as it were in pangs of travail, ever since Christ's time till now, ready to bring forth the sons of God, the true children of faithful Abraham, when the Apostles, who must midwife out this birth, shall but preach unto them, Act. 28. 28.

23. And not only they, but ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for [note l] adoption, to wit the [note m] redemption of our body.]

[Paraphrase] 23. And as the Gentile world do earnestly expect this discovery (v. 19.) who of you Jews will receive Christ, who not, that they may reap their advantage by it, have the Gospel freely preached to them; so they that have received the faith, that are already converted, and so have not that want of the preaching or revealing of it, have yet another advantage of this revelation, viz. to have their persecutions at an end, which shall be according to Christ's promise as soon as Christ hath been preached over all the Cities of Jewry, Mat. 10. 23. and so even we ourselves wait for this season, and groan in the mean while under the persecutions, expecting one kind of adoption, deliverance from servitude and oppressions, the rescuing our outward man out of the afflictions which encompass us at the present (see v. 18.) (and deliverance from which 'tis clear we have not yet attained to) and also from death itself by the resurrection of the body.

24. For we are saved by hope: but hope that is seen is not hope; for what a man seeth why doth he yet hope for?]

[Paraphrase] 24. For though by the promise of Christ we certainly expect this rescue in God's time, yet this we have as yet no possession of, save only in hope, which, according to the nature of it, is of things not presently enjoyed, for vision or possession excludeth hope.

25. But if we hope for that we see not, then do we with patience wait for it.]

[Paraphrase] 25. All that hope doth is to provide us patience of what hardships at present lie upon us, being confident that in God's time we shall be, though yet we are not, rescued out of them.

26. Likewise the spirit also helpeth our [note n] infirmities: for we know not what we should pray for as we ought; but the spirit itself maketh intercession for us with groanings which cannot be uttered.]

[Paraphrase] 26. And for the fortifying and confirming of this hope, and this patience in us, even in the time of our greatest present pressures, we have this advantage from Christ now in the Gospel, his spirit that raised him from the dead, and will raise us v. 11. intercedes and prays for us at the right hand of his father, where he always maketh intercession for us, that not what is most easy, but most advantageous, may be sent us. And so though according to the notion of things under the law, temporal felicity was a very considerable thing, and affliction in this world an expression of God's wrath; now under the Gospel there is a special kind of provision made, by assuring us that God knows best what is for our turns, and consequently that when we pray, but know not ourselves what is best, nor consequently what we ought to pray for particularly, health, or wealth, or honor, then Christ joins his helping hand to ours, joins his all-wise and divine prayers (for that which he knows we most want) to our prayers, and so helps to relieve us in all our distresses, not by rehersing or reciting all our particular requests, and enforcing them upon his father, but (which is far more for our turns) presenting unto him our general wants, interceding, yea more then interceding for us, even powerfully bestowing those things which are truly best for us, though ofttimes they be least for-our palates at the present.

27. And he that searcheth the heart knoweth what is the mind of the spirit, because he maketh intercession for the Saints according to the will of God]

[Paraphrase] 27. 〈…〉 that 〈…〉 of hearts knoweth our wants exactly, understands also the desire and intention of the spirit of Chr ••• 〈…〉 heed of its being articulately formed in words, viz. that interceding for all holy men, it asks for them all those things that tend to the making them better, whatsoever God likes, and thinks best for them, not what they like themselves (and this immediately God grants to us, whatsoever it is, sometimes tribulations and afflictions, as the most proper and agreeable for us.)

28. And we know that all things work together for good to them that love God, to them who are the called [note o] according to his purpose.]

[Paraphrase] 28. And accordingly this we know and find, that all things that do come to pass, or befall them that sincerely love God, those that cordially adhere to him, or that according to the purport of the Gospel are received and favored by him (see Rom. 1. 6. and note on Mat. 20. c.) do by the gracicious disposition of God concur and cooperate to their advantage, which sure is a sign that the spirit of Christ by its intercession obteines for all such those things that are best for them v. 27. though not at present so pleasing for themselves.

29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first born amongst many brethren.]

[Paraphrase] 29. For indeed whatsoever thus befalls us is not to be looked on as the act of man, by some general permission only of God, but as his special decree and choice for us. For all whom God hath foreapproved and acknowledged for his, according to the purport of the Gospel, whom he knew as a shepherd doth his flock, Joh. 10. 14. (that is, the lovers of God, so favored by him, v. 28. and c. 11. 2.) those he hath also foreappointed to suffer, 2 Thess. 3. 3. after the manner of Christ, Phil. 3. 10. that they might be like unto him as younger brothers unto the elder, Heb. 2. 10. and 12. 2. that he might have a Church of persecuted Christians attaining to deliverances, and to glory v. 18. just as he himself hath done before them.

30. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.]

[Paraphrase] 30. And those whom he hath thus predetermined to sufferings, those he hath accordingly called to suffer actually, 1 Pet. 2. 21. and those whom he hath thus called to suffer, those upon such trials sincerely past, he justifieth, or approveth of, commendeth, and pronounceth them sincere; and those again he either hath, or certainly will reward with eternal glory.

31. What shall we then say to these things? If God be for us who can be against us?]

[Paraphrase] 31. What difficulty then can there be in all this? what matter of doubt but that it will go well with us? For if God be a friend, all tends to our good (which was the thing to be proved v. 28. and is proved convincingly v. 29, 30. by an argument called by Logicians Sorites.)

32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?]

[Paraphrase] 32. For he that parted with his own Son in his bosom, and delivered him up to die for our sakes, how is it possible that he should not complete that gift by bestowing all other things that are profitable for us? and either afflictions or deliverances from present pressures, as he sees them most for our real advantage.

33. Who shall lay anything to the charge of God's elect? It is God that justifieth.]

[Paraphrase] 33. Who shall produce any accusation against those whom God doth approve of? (This the Jews did most bitterly against the Christians, and especially against Saint Paul the Apostle of the Gentiles, judging them for breakers of the Law &c. c. 2. 1. and c. 7. 2.) 'It is certain that God hath acquitted them.

34. Who is he that condemneth? It is Christ that died; yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.]

[Paraphrase] 34. And then who dares be so bold as to condemn them? As for us, whatever we suffer here, our comfort and sure ground of hope and rejoicing is, that Christ our Lord and Captain hath suffered before us, and, which is more for our advantage, to assure us of delivery either here or hereafter, our crucified Lord is risen again, is ascended to the greatest dignity, and now reigns in heaven, and is perfectly able to defend and protect his, and hath that advantage to intercede for us to his Father (which he really doth v. 26.) to help us to that constantly, which is most for the supply of our wants.

35. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?]

[Paraphrase] 35. And then 'tis not in the power of any persecutor on earth to put us out of the favor of God, or to deprive us of the benefits of his love to us, when Christ hath thus fortified us, and ordered even afflictions themselves to tend to our good; we may now challenge all present or possible evils to do their worst, all pressures, distresses, persecutions, wants, shame, the utmost fear, and force, the sharpest encounters.

36. (As it is written, For thy sake we are killed all the day long, we are accounted as sheep for the slaughter.)]

[Paraphrase] 36. (As indeed 'tis the portion of a Christian to meet with all these things in the discharge of his duty, and to have never a part of his life free from them, our Christianity being but as it were the passage to our slaughter, according to that of the Psalmist, Psal. 44, 22. spoken of himself, but most punctually appliable to us at this time, For thy sake &c.)

37. Nay in all these things we are more then conquerors, through him that loved us.]

[Paraphrase] 37. No certainly; we have had experience of all these, and find these have no power to put us out of God's favor, they are on the contrary the surest means to secure us in it, to exercise our Christian virtues, and to increase our reward, and so the most fatherly acts of grace that could be bestowed on us, through the assistance of that strength of Christ enabling us to bear all these, and be the better for them.

38. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,]

[Paraphrase] 38. For I am resolved that neither fear of death, nor hope of life, nor evil angels, nor persecuting Princes or potentates, nor the pressures that are already upon us, nor those that are now ready to come,

39. Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.]

[Paraphrase] 39. Nor sublimity of honors, nor depth of ignominy, nor anything else shall be able to evacuate the promises of the Gospel, or deprive us of those advantages which belong to Christians (according to God's faithful promises) immutably, irreversibly.

Annotations on Chap. VIII.

[ a] V. 2. The law of sin ] What 〈 in non-Latin alphabet 〉 the law of sin here signifies, is discernible by the phrase immediately foregoing, 〈 in non-Latin alphabet 〉 , &c. the law of 〈◊〉 spirit of life by Jesus Christ, which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospel, which frees us from that which the Law was not able to do. So saith Chrysostom and Theophylact, 〈 in non-Latin alphabet 〉 , The law of the spirit he there calls the spirit, or holy spirit. And then proportionably the law of sin must signify sin itself, which this holy spirit given by Christ in the Gospel 〈 in non-Latin alphabet 〉 , say they, hath mortified. This those two ancients press, in opposition to some 〈 in non-Latin alphabet 〉 evil tongues, which interpreted the law of sin to be the Mosaical Law. Of which yet the same Apostle in the precedent chapter, saith that it is spiritual, v. 14. and holy, just, and good, v. 12. spiritual, as given by the spirit of God, and the teacher and cause of virtue; and holy, just, and good, as giving rules of Piety, Justice and Charity, and as they add, Chrysost. t. 3. p. 184. l. 1. 〈 in non-Latin alphabet 〉 that which hath power to take away sin, and Theophyl. p. 66. 〈 in non-Latin alphabet 〉 an enemy to sin. And in this sense the phrase is evidently used ch. 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin, or as Theophylact 〈 in non-Latin alphabet 〉 to the power and tyranny of it.

[ b] V. 3. The flesh ] 〈 in non-Latin alphabet 〉 the flesh in this place cannot so fitly be said to signify the state or condition of men under the Law (mentioned c. 7. Note c.) but that which is the means by which occasionally (as the 〈 in non-Latin alphabet 〉 notes) the Law became so weak and unable to restrain men, viz. the carnal or fleshly appetite, which is so contrary to the proposals and prescriptions of the Law. So c. 7. v. 18. I know that in me, that is, in my flesh, that is, the carnal part of a man, (such especially as is there represented, and defined v. 14. to be carnal, and sold under sin ) dwelleth no good thing: so here v. 1. They that walk after the flesh, are opposed to those that walk after the spirit, and that are in Christ Jesus: and so v. 4. 5, 6, 7. where the 〈 in non-Latin alphabet 〉 , mind, or desire, of the flesh is enmity to God, direct opposition to him ( viz. that law in the members warring against the law in the mind, c. 7. 23.) and v. 8. 9, 12, 13. And so in this verse, viz. that the carnality of men's hearts was too strong for the Mosaical Law to do any good upon them. And so the Law was weak, not absolutely, but 〈 in non-Latin alphabet 〉 , through the flesh, that is, The Mosaical dispensation by the promises and terrors which it proposed, was not able to subdue carnal affections, to mortify lusts, to bring men to inward purity, which to the flesh was more ungrateful then that temporal, promises should persuade any man to undertake it, when there were not temporal punishments to drive them to it, as in case of Concupiscence, opposed to that inward purity, there were not, (see Note on ch. 7. e.) And so 'twas not possible for the Law to bring them to any good, Christ's reformation was necessary thus to call carnal sinners to repentance.

[ c] V. 4. Righteousness ] The word 〈 in non-Latin alphabet 〉 is anything that God hath thought meet to appoint or command his people (see c. 2. 26.) from 〈 in non-Latin alphabet 〉 meet or right, as 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 an ordinance, or decree, are from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , being pleased, or thinking good. It is answerable to the Hebrew 〈 in non-Latin alphabet 〉 Num. 30. 17. Deut. 4. 14, 40, 45. Ps. 119. 12. and denotes those laws which God had given to the Jews beside the Moral Law, or law of Nature to all, the peculiar ordinances of Circumcision, &c. So Heb. 9. 1. The first covenant had 〈 in non-Latin alphabet 〉 ordinances, 〈 in non-Latin alphabet 〉 , saith Theophylact, types, institutions, laws, as also 〈 in non-Latin alphabet 〉 worships, and 〈 in non-Latin alphabet 〉 , meaning the Tabernacle, all which were peculiar to the first covenant, the Mosaical economy; so Luk. 1. 6. where to 〈 in non-Latin alphabet 〉 , the commandments or Moral Law, is subjoined 〈 in non-Latin alphabet 〉 ordinances, or Jewish observances. And so here 〈 in non-Latin alphabet 〉 is the ordinances of the Law, or statute-law, as it were, as that of Circumcision, &c. which being designed by God to teach them abstinence from all impurity, but not so made use of by the carnal Jews, is said here to be perfected and completed by Christ by his plain precepts of inward purity. By this perhaps may be explained Rev. 19. 8. where of the 〈 in non-Latin alphabet 〉 , fine linen pure and white, it is affirmed, that it is 〈 in non-Latin alphabet 〉 , which may be rendered the ordinances of the sanctuary (for so 〈 in non-Latin alphabet 〉 signifies Heb. 9. 2, 8.) that is, the garment that the Priest, when he entered into the Sanctuary, was to wear, by the Levitical Law. See Note on Rev. 19. a.

[ d] V. 15. Cry, Abba, Father ] The phrase 〈 in non-Latin alphabet 〉 , may perhaps best be rendered crying Abba, that is, Father, so as the 〈 in non-Latin alphabet 〉 be the Neuter, not Masculine gender, and the abbreviate of 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , which is by interpretation, or, which is. If that be not it, both here and Gal. 4. 6. then, as Mar. 14. 36. (when it is used by Christ, who spake Syriac, 'tis certain that it was but the same word twice repeated) so must it be here, and no more then a form of compellation, wherein a son expresseth his confidence and dependence on his fathers kindness and goodness to him; or else a form of petitioning, as in Christ it was, Abba, Father, all things are possible to thee, remove this cup from me. And so it signifies no more then to look upon God, as children on a father, as on one that means all good to us, if we be not wanting to our selves; referring to his rich Evangelical promises, in opposition to the more servile affections of the Jews, which performed those external obediences only that were commanded under penalties, but had no care of purity and uprightness of actions, as slaves, and not as sons. That this should be taken from a Roman form of haeredipetae, suing to a rich man for his inheritance, is but a fancy, sufficiently confuted by this, that the crying Abba here supposes having received the Spirit of adoption, and doth not prepare for it. And so Gal. 4. Because ye are (not, that ye may be ) sons, God hath sent the Spirit of his Son into your hearts, crying, Abba Father; where first they are sons, and have the Spirit of Christ in their hearts, that filial spirit, and because they are such, God hath sent, &c. As for that that follows, And if sons, then heirs, that is not peculiar to the Romans neither; for though among them the children of both sexes were admitted to inherit, but among the Jews the females were not admitted, save in defect of males, yet speaking here of sons, he may very fitly refer to sons among the Jews, and from the law of their inheriting the fathers goods, conclude of all children of God, and not only of males (for that difference is not at all considered here) that they shall do so too, that is, be heirs also. Besides, it was a law among the Jews, as well as the Romans, that adopted sons, in respect of inheriting, were equal with natural; and that is the thing that is chiefly here meant by, If sons, then heirs, that is, this adoption into sonship is as sure to bring us the inheritance, as if we were the natural sons of God.

[ e] V. 19. Creature ] The word 〈 in non-Latin alphabet 〉 the creation or creature, being a general word, without a restraint (and likewise with 〈 in non-Latin alphabet 〉 all joined to it v. 22.) is here set to comprehend all mankind, the Gentiles as well as the Jews, and (having before spoken of the Jews) here the Gentiles peculiarly. Thus 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one, the creature, and the world, and 〈 in non-Latin alphabet 〉 , all the creation, (as the same is expressed here v. 22.) and 〈 in non-Latin alphabet 〉 , all the world, Mar. 16. 15. which is in S. Matthew in the parallel place, Mat. 28. 19. 〈 in non-Latin alphabet 〉 all nations, and so Col. 1. 15. and so also 〈 in non-Latin alphabet 〉 the world simply, as 〈 in non-Latin alphabet 〉 creature here, for the heathen world, 2 Pet. 1. 4. and elsewhere. So 〈 in non-Latin alphabet 〉 a new creature, 2 Cor. 5. 17. is all one with 〈 in non-Latin alphabet 〉 the new man, Eph. 4. 24. All by Hebrew idiom, wherein 〈 in non-Latin alphabet 〉 creature, signifies man among their Rabbins, as when they say of God, 〈 in non-Latin alphabet 〉 , he shall come to judge the creatures, that is, men. And that this is the meaning of 〈 in non-Latin alphabet 〉 1 Pet. 2. 13. every human creature, that is, the heathens peculiarly (as far as the Relative 〈 in non-Latin alphabet 〉 subjection will extend it, that is, to all heathen magistrates in authority over them, which is the importance of all v. 17. not all men absolutely, but all superiors, as it follows, 〈 in non-Latin alphabet 〉 ) will appear, 1. by the doctrine which he is there confuting, that of the Gnostics, which taught liberty and manumission of Christian servants from heathen masters, and proportionably of Christian subjects from heathen Kings; and 2 ^dly by the particularity of his care v. 12. that their conversation should be good among the Gentiles, that they might not speak ill of them as of evil doers, which they would be most apt to do, in case they should withdraw their obedience from their lawful Princes, as soon as they were become Christians; and 3 ^dly by the use of the phrase 〈 in non-Latin alphabet 〉 all men in the same sense, for the Gentiles among whom they lived, Rom. 12. 17, 18. with whom they are there required to live peaceably, and to do nothing but what might be 〈 in non-Latin alphabet 〉 good before them. From which general precept the Apostle there immediately proceeds to (the same particular, which is the matter of S. Peter's command) obedience to the supreme power (then heathen) ch. 13. 1. (see Note on Col. 1. 6.)

[ f] Ib. Waiteth ] What is here said of the 〈 in non-Latin alphabet 〉 , the expectation of the creature, that is, of the Gentile world, must be understood according to the sacred prophetic dialect, wherein men are said to desire, and seek, and hope, and expect that (sometimes) w ^ch they do not distinctly know or think of, upon this score, that it is the general, indefinite, though not the particular, determinate object of their desires; that, supposing men to desire that which is best for them, most for their present turn, this being most eminently so, is the only true matter of satisfaction to those their appetites. Thus all men being supposed to desire felicity, are said to expect and desire Christ, because he is the only true way to that: As on the other side, the wicked, that pursue an evil course, are by the wise man said to seek death, though 'tis sure they have no particular design upon it; and so Prov. 8. 36. to love death. Thus when Jacob Gen. 49. calls Shiloh, or the Messias, 〈 in non-Latin alphabet 〉 the expectation of the Gentiles, and on whom the Gentiles shall trust, and so Hag. 2. 7. The desire of all nations shall come, that is, literally the Temple (that should then be reedified) and under that shadow, Christ, he in whose coming was contained a full satisfaction to all the wants, and desires▪ and thirsts of all the heathens in the world. And so here it is not at all necessary to the verifying of this speech of the Apostle, that the Gentile world all this while, (or even at that time wherein he spake) should either know Christ, or what 'twas to be the sons of God, or that the revelation of this by the preaching of the Gospel to the Jews tended so particularly to their advantage: But, as the Gospel of Christ was the collection of all those advantages that they aspired to, and as being the sons of God was the believing on Christ when he was preached, so the Apostle, that knew that upon the having preached over all the cities of Jewry (and so made discovery, who of them would repent and believe the Gospel, who would be finally contumacious) the Gospel should immediately be preached to the Gentiles, and so the blessedst thing in the world befall them, the satisfaction to all their desires and groanings, may truly say, that the expectation of the Gentile world attended and waited for this. Which interpretation will be more perspicuous, when it is considered, that both 〈 in non-Latin alphabet 〉 lifting up the head, or, as Theophylact fetcheth it, 〈 in non-Latin alphabet 〉 , from holding out and bending forward the whole head to that which is firmly hoped for, and the 〈 in non-Latin alphabet 〉 waiting, or attending, that follows, are but phrases noting the approach of anything, and not their explicit knowledge that it doth so; as when Christ bids them, when such and such things come to pass, lift up their heads, for their redemption draweth nigh, Luk. 21. 28. that is, then your deliverance approacheth, though perhaps many of them that should have their parts in it, knew nothing of it. And indeed 〈 in non-Latin alphabet 〉 being best rendered attendeth, waiteth, notes only this period to be it, before which the Gospel was not to be so freely preached to the Gentiles and after which it was, and is not to be restrained to their looking, or expecting of it.

[ g] Ib. Manifestation ] The word 〈 in non-Latin alphabet 〉 Revelation signifies the explaining or displaying somewhat that was before obscure and covered, and so the revelation of the sons of God will be the discovering who are truly such. This was to be done among the Jews, who all pretended to that title, by the Apostles preaching the Gospel to them, in the power of Christ's resurrection; and they that did not now receive him so testified, 'tis evident they were bastards and not sons, though before, they might have the excuse of ignorance to extenuate their fact, Luk. 23. 34. 1 Cor. 2. 8. Thus it is said by old Simeon of Christ (which should prove for the falling and raising of many in Israel, Luk. 2. 34. a stumbling block to the proud obstinate Pharisee, but a means of raising the humble sinner to new life, and a sign that should be matter of contradiction, a strange person, that should be matter of great dispute and division among the Jews, some believing and others rejecting him) that by this means the thoughts, or machinations, or designs, of many should be revealed, that is, by their dealing with Christ it should be discovered what kind of men they were, truly pious, or no, those obedient children of God which they pretended to be, or else the quite contrary. Now because by the Apostles preaching of Christ to the Jews this discovery was to be made, and so the Gospel first preached to them, before they went to the Gentiles, and upon the Jews rejecting Christ, the Apostles were then to depart and go to the Gentiles, therefore the creature, or Gentile world, are said earnestly to expect, or wait for, this discovery, as a thing by which they were to receive this great advantage, 〈 in non-Latin alphabet 〉 (in the end of ver. 20. which must connect with this, the former part of that verse so far being but in a parenthesis) in hope that they also ver. 21. that is, the Gentiles, that shall receive the Gospel, as well as the believing Jews, shall be redeemed from their customs of sin, which made them such slaves, and become partakers of that glorious title of sons of God also.

[ h] V. 20. Made subject ] The only difficulty here is, by whom the heathen world was subjected to that which is here called vanity, and after 〈 in non-Latin alphabet 〉 corruption, ver. 21. For though here the passive 〈 in non-Latin alphabet 〉 was subjected might be so rendered as to refer to no other Agent but themselves, that 〈 in non-Latin alphabet 〉 the spontaneous devil, that most of our mischief and sin is imputable to, yet here follows, in this verse, mention of the 〈 in non-Latin alphabet 〉 he that hath subjected them; and 'tis also affirmed of the creature, that is, the Gentile world, that it was thus subjected, 〈 in non-Latin alphabet 〉 , not willingly, but 〈 in non-Latin alphabet 〉 , because of him, whosoever it is, that subjected them. The place is generally interpreted of God, that he is the 〈 in non-Latin alphabet 〉 , and if so, it must then be said that he subjected the heathen not by any positive act, but (as he is said to harden ) by desertion, & leaving to themselves, to which this slavery to their customs of sin is consequent. But it may also be interpreted of the Devil, who by God's permission (in just punishment for their Idolatries) had, and exercised such power among the heathens, and engaged them in all wickedness. And this is perfectly agreeable with the truth of the fact. For the Devil being worshipped by the heathens, did by that means infuse into their worships all the villainy in the world, made all unnatural sins part of their devotions, in their mysteries, Eleusinia sacrae, Venus and Flora 's feasts, &c. and so what they did in that kind they did not willingly, as 'tis here said, but in obedience to this 〈 in non-Latin alphabet 〉 , that is, the Devil that had gotten such authority among them, and kept them in this 〈 in non-Latin alphabet 〉 slavery, or servitude, of corruption, doing it. in obedience to his commands. Thus doth Eusebius, l. 4. c. 〈 in non-Latin alphabet 〉 tell us of Carpocrates, that it was his avow'd doctrine, that there was no other way of escaping or appeasing the 〈 in non-Latin alphabet 〉 , worldly princes, as they called them, but by paying them their dues by all their 〈 in non-Latin alphabet 〉 unnatural filthiness. And we know 'twas most ordinary among the heathen to have sacrificing of men and devoting them prescribed ad pacanda numina, to appease those false gods. Thus are men said to be caught, and held in the snare of the Devil, and 〈 in non-Latin alphabet 〉 taken alive, or captive, by him, 2 Tim. 2. 26. which concludes them in the state of slaves and servants forever after, till by repentance and reformation they get out of it. And there is no circumstance in the whole Context, that renders this improbable to be the meaning of it, but on the contrary this subjection from whence they hope to be delivered, is opposed to that freedom which Christ gives, and that is, from the hands of enemies, Luk. 1. 74. that is, from Satan, &c. who may therefore be resolved to be the 〈 in non-Latin alphabet 〉 he that subjected them. That which hath inclined interpreters to apply it to God is, first, the 〈 in non-Latin alphabet 〉 in hope, which follows, it being not imaginable that the Devil should subject them thus, in hope, &c. But that seems to be a mistake, the 〈 in non-Latin alphabet 〉 in hope belonging to the end of the former verse, 〈 in non-Latin alphabet 〉 , waits in hope, all the rest of the 20 ^th v. being read in a parenthesis, as the reason of their waiting, v. 19. Secondly, the resolving that 〈 in non-Latin alphabet 〉 creature signifies the other creatures of God, beside man; but that hath been shown to be a mistake also, Noted.

[ i] Ib. Vanity ] 〈 in non-Latin alphabet 〉 vanity hath a double notion, one as it refers to the heathen Idols, which being 〈 in non-Latin alphabet 〉 nothings, are called 〈 in non-Latin alphabet 〉 vain, or vanities, Act. 14. 14. and so vanity here is all their ignorant filthy Idol-worship; and so 'tis Eph. 4. 17. where he warneth them not to walk, as the rest of the Gentiles do, in the vanity of their own mind; and so 〈 in non-Latin alphabet 〉 they grew vain, Rom. 1. 21. and 〈 in non-Latin alphabet 〉 , vain by nature, in the Book of Wisdom, speaking of that popular custom of Idolatry, that had generally over-run them all, and so 2 Pet. 2. 18. Another notion of the word there is as it is rendered by Hesychius, 〈 in non-Latin alphabet 〉 , wretched, miserable. And both these may seem to be here put together, as the course of the Gentiles was an idolatrous, villanous, and withal an unhappy wretched course (to which the Devil had brought them, and God in his just judgments had delivered them up, for their despising the light of nature) of which some of them were so sensible, viz. those that by study of Philosophy, or travail into Egypt (where they might hear of the worship of the true God) came to any knowledge of the truth, that they expressed their dislike of their own ways, and their desires to be rid of these so great burdens, that thus pressed down their Souls. Thus did Porphyry and others lament the impurities of their natures, which they found within themselves, and set up a special project and pursuit of 〈 in non-Latin alphabet 〉 purgatives, and, when other helps failed, made use of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , magic and sorcery to that end, consulted with the Devil to help to make them pure; and this, as discerning this want of purity to be utterly destructive of that true happiness which, as rational creatures, they could not but seek after. And in this respect it is, that here 'tis said of these heathens, that they were thus subjected not willingly, but through Satan 's malice, and God's just judgments upon them, and yet had some kind of dark hope, that they should have some means allowed of rescuing them, and so did in a manner expect Christ, and wait for a reversion of the Gospel, when the Jews had done with it, and so (as 'tis observable in the Acts ) when he was preached unto them and the Jews together, did more readily and universally receive him, then the Jews did.

[ k] V. 21. Corruption ] 〈 in non-Latin alphabet 〉 signifies sometimes those abominable unnatural uncleannesses which the Gentiles were guilty of, 〈 in non-Latin alphabet 〉 , 2 Pet. 1. 4. the corruption through lust which was in the world, the unnatural lusts among the Gentiles and Gnostics. So again 2 Pet. 2. 12. 〈 in non-Latin alphabet 〉 , made to corrupt, or good for nothing but to corrupt others, an expression of 〈 in non-Latin alphabet 〉 , unnatural irrational creatures; and again in the end of the verse, 〈 in non-Latin alphabet 〉 , in their corruption, which what it signifies may be guessed by the luxury and licentiousness that follows v. 13. and 〈 in non-Latin alphabet 〉 living luxuriously in their deceits, or heretical Gnostic practices: so again 〈 in non-Latin alphabet 〉 v. 19. servants of corruption, answerable to 〈 in non-Latin alphabet 〉 here, the servitude of corruption, in the same sense clearly, and this very agreeable to Deut. 4. 16. lest you corrupt yourselves, &c. So Wisd. 14. 12. having said that the devising of Idols is the beginning of fornication, he adds that the invention of them is 〈 in non-Latin alphabet 〉 the corrupting of life. And in Philo de special. leg. praec. 7. we have 〈 in non-Latin alphabet 〉 , corruption, fornication, adultery, several branches of sin against that law. (See Note on 2 Pet. 1. b. and c. 2. b. and Col. 2. h.)

[ l] V. 23. Adoption ] 〈 in non-Latin alphabet 〉 adoption signifies the assuming those into the number of children which are not so naturally. In the 15. v. it is set opposite to 〈 in non-Latin alphabet 〉 servitude, and v. 21. it is called 〈 in non-Latin alphabet 〉 the liberty of the sons of God; for they that are adopted, if they were servants before, are made free men and sons together: and so here it may signify the change of state from servitude to son-ship; and because it is spoken of in this verse as a thing not yet had, but expected by Saint Paul and such as he, those that had the first-fruits of the spirit, that is, had received the Gospel, and believed in Christ, and so were already Sons of God, received into his family by adoption, therefore it must here be taken in some other notion, different from that which is ordinary, and in opposition to some other servitude; and the 〈 in non-Latin alphabet 〉 that follows, will incline to interpret it an assumption and delivery out of that that then lay upon the body, the persecutions (a kind of Egyptian servitude) which lay then sharply upon the Orthodox Christians, and that partly by rescue here out of them, granting them Halcyonian days, as upon the destruction of the Jews, their persecutors, they had, and partly by the resurrection of the body, for those that were not thus rescued in this life.

[ m] Ib. Redemption ] 〈 in non-Latin alphabet 〉 signifies deliverance generally, and that from pressure or calamity, present or approaching, 〈 in non-Latin alphabet 〉 , escaping, release; and so 〈 in non-Latin alphabet 〉 may well be the bodies escaping from those pressures and perils that lie upon that, and make it groan also (though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure 〈 in non-Latin alphabet 〉 , of using a word, that had been used before in a different sense) Thus Luk. 21. 28. your 〈 in non-Latin alphabet 〉 redemption, deliverance from persecutions, draweth nigh; and so it seems to be used here, of which he saith v. 24. that in hope they are escaped, and in the mean time with patience expect, v. 25. And of these distresses, and the advantages of, and deliverance from them, he continues the discourse from hence to the end of the Chapter, (as he had begun it v. 17, 18.) as that wherein our conformity with our elder brother consisted, to suffer, as he did, and wherein their delivery, so glorious and remarkable, would be a first preparative conformity to his resurrection. But this not to exclude, but include also the farther deliverance of the body from death itself, by the resurrection, which is answerable to Christ's resurrection also, and promised as the only means to support their faith, and patience, who should not be delivered here, but lose their lives for the faith of Christ. Thus the word is used 1 Cor. 1. 1.

[ n] V. 26. Infirmities ] The word 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , weakness, weak, and being weak, in the New Testament oft signifies diseaset, distress, miseries, afflictions, that befall our human state; so Mat. 8. 17. it signifies the disease that Christ cured, and so Luk. 13. 11, 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so 〈 in non-Latin alphabet 〉 sick, Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15, 16. 1 Cor. 11. 30. (as on the contrary, 〈 in non-Latin alphabet 〉 the strong, Mat. 9. 12. signifies the healthy) and 〈 in non-Latin alphabet 〉 Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3, and 7. so c. 6. 2. 11. 1, 2, 3, 6. Act. 9. 37. 19. 12. Phil. 2. 26, 27. 2 Tim. 4. 20. Jam. 5. 14. (and very oft for sin the disease of the soul.) And so it signifies here, even all the sad particulars mentioned v. 35. and which, if the Context be observed, will appear to belong unto this place, and will be agreeable to the notion of 〈 in non-Latin alphabet 〉 , which signifying 〈 in non-Latin alphabet 〉 , labor, sorrow, is frequently used for disease, distress, and rendered by the word here used, 〈 in non-Latin alphabet 〉 weaknesses; so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching. See note on 1 Cor. 8. b. and on Gal. 4. • .

[ o] V. 28. According to his purpose ] The phrase 〈 in non-Latin alphabet 〉 according to purpose is by Cyril of Hier • salem thus interpreted, that it signifies 〈 in non-Latin alphabet 〉 every man's genuine choice, and resolution of mind, that love of God that casts out fear, that courage that is not daunted with sufferings, (not, as Grodecius interprets it, cujuslibet propriam voluntatem, in opposition to God's, but, I say) every man's genuine, that is, sincere, choice, or purpose, in opposition to the hypocritical, temporary, outward profession of some that enter into Christianity. For as in him it follows, 〈 in non-Latin alphabet 〉 , if thy body be present among the disciples of Christ, or the illuminate, but thy mind go not along with thy body, it profits thee nothing. Thus, saith he, Simon had his body baptized with water, but not his heart illuminated by the Spirit; his body descended into, and ascended out of the water, but his soul was not buried with Christ, nor raised again with him. And so he concludes, 〈 in non-Latin alphabet 〉 , the purpose of mind when it is genuine, or entire, all one with 〈 in non-Latin alphabet 〉 purpose of heart Act. 11. 23. (not, as the interpreter reads, propositum cùm adest proprium ) renders thee called, that is, puts thee in number of those who are styled the called of God, that is, sincere disciples of his, to whom this Gospel-privilege here belongs, that all things tend to their good, from tribulation to death itself. So in the same author a little before, 〈 in non-Latin alphabet 〉 , a good purpose and resolution (consequent to the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 having their names enrolled, and their persons entered into the military calling ) is used as a phrase to express them to be Christians that had resolvedly taken that calling upon them. And so indeed 〈 in non-Latin alphabet 〉 is oft taken in the Old Testament for a follower, adherent, subject, servant, especially in an army, 1 Kin. 1. 41, 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father, making our sincere embracing of Christ's discipleship (or the being called, that is, wrought upon by Christ's call effectually, and not bringing only the body to Christ, and leaving the mind behind) the condition without which the promises and advantages of the Gospel do not belong to any. In the same sense as Clemens Alexander. Strom. 7. speaking of the one true Church, in opposition to heretical mixtures, saith, 〈 in non-Latin alphabet 〉 , into which those that are just according to purpose are admitted; in the sense that elsewhere 〈 in non-Latin alphabet 〉 , every man's purpose, and 〈 in non-Latin alphabet 〉 a purpose, or resolution, of single life is used by him. In like manner Theophylact, 〈 in non-Latin alphabet 〉 , A man becomes called according to purpose, that is, according to his own choice, for, saith he, 〈 in non-Latin alphabet 〉 , Calling is not sufficient, for then all should be saved, for all are called, but there is need of our will and choice in obeying the call. But if the word 〈 in non-Latin alphabet 〉 purpose be applied to God, which calls (and not to them which are obedient to the call) then the meaning must be, those that are called according to purpose, that is, those that according to God's counsels revealed in the Gospel, are the men to whom God's favor, and so his promises belong. That the former of these is rather to be embraced in this place, may be conjectured by the nature of the subject, which this phrase called according to purpose, is set to express, viz. those that love God, which are Christians, endued with that grace of charity, or love of God, which will fit them to suffer for, or with Christ, and if it doth so, doth by that appear to be cordial and sincere, not hypocritical. And of such constant resolute lovers of Christ it is here said, that it is one of the privileges of the Gospel, that all things (how sharp soever) that befall them, do tend to their good. And so 〈 in non-Latin alphabet 〉 here, one that is called according to purpose, one that steadfastly and cordially adheres to God, will be directly all one with 〈 in non-Latin alphabet 〉 , Act. 11. 23. one that with purpose of heart adheres to the Lord. And though Rom. 9. 10. 〈 in non-Latin alphabet 〉 purpose be clearly applied to God, and that in the matter of election without consideration of works, only 〈 in non-Latin alphabet 〉 , in respect of God that calls the Gentile Idolaters to Christ, when the perverse Jews are left to themselves, yet that which determines it there to God is not only the matter which makes it necessary, but the very word 〈 in non-Latin alphabet 〉 of God joined with 〈 in non-Latin alphabet 〉 purpose, the purpose of God to call the Gentile world to the knowledge of Christ. And in other places, as there is 〈 in non-Latin alphabet 〉 , Ephes. 3. 11. the eternal purpose (of God again,) or God 's promise concerning the several ages of the world, so there is also 〈 in non-Latin alphabet 〉 purpose 2 Tim. 3. 10. which demonstratively signifies a grace or virtue among Christians, being joined with 〈 in non-Latin alphabet 〉 faith, 〈 in non-Latin alphabet 〉 longsuffering, 〈 in non-Latin alphabet 〉 charity, 〈 in non-Latin alphabet 〉 patience, and sure signifies a general good resolution and purpose of mind, having an influence on the whole Christian life, and so fit to follow 〈 in non-Latin alphabet 〉 , the whole conversation next before it.

CHAP. IX.

1. I Say the truth in Christ, I lie not, my conscience also bearing me witness [note a] in the holy Ghost]

[Paraphrase] 1. These things being so, that there is no true purity or consequent justification to be had by the Law of Moses, nor any way but by Christ, whatsoever ye think of me, (looking on me, I know, with an evil eye, as if I were your enemy) I protest before Christ, and testify to you, my brethren of the Jewish nation, that truth, of which mine own conscience in the presence of the holy Ghost (that is privy to, and searcher of hearts) is witness to me,

2. That I have great heaviness and continual sorrow in my heart.]

[Paraphrase] 2. That the thought of my brethren the Jews, that depend upon the Law, and confide in their own righteousness, and will not be brought to look after Christ, and that inward purity by him prescribed, instead of the external circumcision, &c. is matter of great grief and incessant torment to my soul.

3. For I could wish that myself were [note b] accursed from Christ, for my brethren, my kinsmen according to the flesh;]

[Paraphrase] 3. So far am I from deserving to be thought (as I am) their enemy, that I could be content that I were separate or excommunicate from Christ's Church, not only to want the honor of Apostleship, but to be the most abject creature▪ separate from the body of Christ, the communion of Saints, and so delivered up to Satan, (see note on 1 Cor. 5. e.) Or that, as Christ being not accursed, or worthy of any ill, became a curse for us, so after his example, any the saddest condition might fall on me; Or, if it were possible, and if it might any way tend to this end, I could, me thinks, be content to part with all mine own hopes and interests in Christ, even mine eternal heaven and bliss, on condition my brethren and consanguineans, the Jews, would leave their trust in the Law, and in their being Abraham's seed, and come in to the Gospel, and make use of the privileges that are allowed them there. So passionate is my love toward them, that I could endure any loss by way of expiation for them, to rescue them from their infidelity, and the destruction that attends them.

4. Who are Israelites; to whom pertaineth the adoption, and [note c] the glory, and the covenants, and the giving of the Law, and the service of God, and the promises;]

[Paraphrase] 4. They being the people to whom Christ was primarily and principally sent, the posterity of Abraham, and Isaac, and Jacob (and favored by God for their fathers sakes) and honored with the privilege of being acknowledged as sons, or people of God, the privilege of having God present among them, his majesty shining, as it did in the ark, 1 Sam. 2. 12. Psal. 83. 3. the covenants, that is, both the word of the covenant, and the sacrament of the covenant, circumcision and sprinkling of blood, Gen. 17. 10. Exod. 24. 8. the giving of the Law to them in tables, the prescript manner of worship appointed by God himself, and the promises of the Messias, &c.

5. Whose are the fathers, and out of whom as concerning the flesh Christ came, who is over all, [note d] God blessed forever. Amen.]

[Paraphrase] 5. They coming from the Patriarchs, and Christ the (incarnate) Son of God coming from them, taking his flesh, and being born of a Jewish woman, though he were above and over all creatures in the world, God blessed forever, the title by which the one supreme God was known and expressed among the Jews.

6. Not as though the word of God hath taken none effect: For they are not all Israel, which are of Israel.]

[Paraphrase] 6. But whatsoever becomes of these children of Abraham according to the flesh, yet for all this the promise of God made to him doth no way miscarry, the sins of Abraham's carnal seed cannot make God's promise to be frustrated, ch. 3. 3. (from which place to this, the discourse begun ch. 3. 2. had been interrupted, and not resumed again till now, and here resumed and pursued) for the promise was not made to his carnal, but spiritual seed, to believers begotten after the image of his faith; the privileges made to Israelites do not belong to all that are of the stock of Jacob.

7. Neither because they are the seed of Abraham, are they all children: but in Isaac shall thy seed be called.]

[Paraphrase] 7. Nor doth the adoption (the second privilege v. 4.) or the privilege of being received in by God as his peculiar people, belong to all that are come from Abraham, for it was once said to Sarah, Gen. 21. 12. that the promised seed should be confined to Isaac's line (or, from Isaac shall come the blessed seed, or, that shall be the blessed seed that comes from Isaac, see note on Mat. 2. k.) and Ishmael, though he were Abraham's child, should not inherit, nor have any part in it, or (as Theophylact) those shall be the seed of Abraham, who are born after the manner of Isaac's birth, that is, by the word or promise of God.

8. That is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.]

[Paraphrase] 8. Which signifies that the privilege of adoption belongs not to all Jews, or to men as being born of that stock, but being made over by promise, it belongs to those to whom the promise was made: that is, not to those that expect justification by observation of the Mosaical law of circumcision, &c. or depend upon their absolute election, as Abraham's seed, and so live negligently and securely; but to the faithful regenerate Christians, which are the seed adumbrated in Isaac, and called the children of promise here, & heirs according to promise, Gal. 3. 29. the men to whom the promise belongs which was made to the faithful Abraham, and such as he was, begotten spiritually after the similitude of his faith, though they sprang not from his loins.

9. For this is the word of promise, [note e] At this time will I come, and Sarah shall have a son.]

[Paraphrase] 9. For the birth of Isaac was an act merely of God's free mercy, a work of extraordinary providence, for which neither Abraham nor Sarah had any ground to hope, but only that promise made Gen. 17. 21. & 18. 10. in these words, According to this time, (that is, the time of bearing children after conception) I will visit thee and give thee a son; by which 'tis clear, that the birth of Isaac was an effect of God's promise, and nothing else, and so that they to whom the promise belongs, that is, not the natural sons of Abraham, but the spiritual sons, not they that descend from his loins, but they that follow the example of his faith, whosoever they be, Jews or Gentiles, may, (upon obedience to the faith) and shall be accepted for his children, as Abraham was.

10. And not only this, but when Rebecca also had conceived [note f] by one, even by our father Isaac,]

[Paraphrase] 10. Another type, there was, and proof of this, in the children of Rebecca, twins, which she conceived by our father Isaac, to wit, Esau and Jacob.

11. (For the children being not yet born, nor having done any good or evil, that the purpose of God according to [note g] election might stand, not of works, but of him that calleth,)]

[Paraphrase] 11. For before their birth, and when neither had done good or evil (which notes the Jews and Gentiles, the one considered without any respect of their legal services, the other of their Idolatries,) that the intention and resolution of God to prefer one before the other might appear to be not on consideration of their (nor consequently of the Jews and Gentiles) performances, but as an act of his own free disposal, in dispensing that greater measure of his favors as seemed best to him, (for that is meant by calling, see note on Mat. 20. c.) even to the Gentiles which had done a great deal, of ill, and not to the Jews when they rejected Christ, even though they performed some external obediences,

12. It was said unto her, The elder shall serve the younger,]

[Paraphrase] 12. It was revealed to her by God, that the elder of the twins should be inferior to the younger (which signifies by way of accommodation, that the Jews the elder people, who had the privilege as it were of primogeniture, should forfeit and lose those privileges which the Gentile Christians attained to, whom God after begat to himself)

13. As it is written, Jacob have I loved, but Esau have I hated.]

[Paraphrase] 13. According to the prediction of the elder's serving the younger, Mal. 1. 2, 3. which though it had been • rue in their persons, Jacob getting away the birthright first, then the prime blessing from Esau, yet it had not its primary completion in their persons (it no way appearing probable, that Esau did in his person forsake the true God, and fall off to Idols) but had its principal and full accomplishment in their posterities, of whom Malachi hath delivered it from God, long after the death of both their persons, that God preferred the Israelites before the Edomites, though indeed their progenitors Jacob and Esau were brothers, and Esau the elder of them. By both which typical stories it is plain, that as God binds not himself to observe privileges, to give Ishmael inheritance with Isaac, only because he was born of Abraham as well as he, nor to prefer Esau before Jacob, and the Edumaeans before the Israelites, only because they were of the elder house or line; so neither doth he bestow the promises made in Christ either as a prerogative of Israelites, or a reward of legal obedience, but leaves himself free to receive Gentiles as well as Jews, nay to call Gentiles, and reject the Jews, and to accept of the Christian faith instead of the Mosaical observances, the internal, sincere, Evangelical, instead of the external, legal obedience.

14. What shall we say then? Is there unrighteousness with God? God forbid.]

[Paraphrase] 14. But do we not by saying this make God unjust? Is it not injustice in him to accept these, to have mercy on believing Gontiles, and to cast off Jews, that are Abraham's seed, which perform the ordinances of the Law, circumcision, &c. No certainly, we charge nothing on God by this; that which we say is agreeable to his own words, Exod. 33. 19.

15. For he saith unto Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.]

[Paraphrase] 15. For there, upon Moses's desire to see his glory, he tells him his name by which he will be proclaimed, I will be gracious to whom I will be gracious, &c. and so again Exod. 34. 6. that is, In showing mercy I will do what I think good, without giving thee or any man any further account of it, then mine own most gracious will and pleasure, (not that I have not reasons to do it, but that I need not, in distributing of mercies, which have no foundation in the merits of men, render any other reason or motive, but mine own will, whereby I may do what I will with mine own.) And accordingly God cannot now be restrained in reason or justice from showing mercy to the heathen world, so far, as to appoint Christ to be preached to them. For what should oblige or lay any necessity on him to damn or reject eternally everyone that deserved it? From which declaration of God's it follows, that therefore God may most justly call, and accept, and have mercy on Gentiles, invite them to Christianity, though never so Idolatrous, and then save them upon Christian, without legal, performances.

16. So then it is not of him that willeth, or of him that runneth, but of God that showeth mercy.]

[Paraphrase] 16. From which testimony it is plain, that this mercy is not the merit or due peculiarly of them that most violently pretend to have it so, and strive most for it, (that is, of the Jews, as is implied v. 31. though they strive not as they ought to do,) and again that 'tis not anything of merit in the Gentile, for which God calls him to Christianity, (now the Jew hath rejected it) as 'twas not all that Isaac could do by willing to bestow the blessing on Esau, nor that Esau could do by running to obtain it, when he came running and crying, Hast thou but one blessing, &c. (see Chrysost. t. 5. p. 775.) but only the free mercy of God to undeserving Gentiles, (when the Jews have first had, and contemned this mercy.)

17. For the Scripture saith unto Pharaoh, Even for this same purpose have I [note h] raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.]

[Paraphrase] 17. And for the other part of the doctrine, against which injustice was objected, viz. that of the rejecting of the Jews, and not justifying them, upon observation of Mosaical external performances, without inward purity preached by Christ, there is as plain a testimony again of God's, concerning his dealing in the like case, viz. showing exemplary punishments on impenitent sinners (and such were the Jews that would not believe on Christ, but depended on the prerogative of their birth and legal performances.) And this is in the case of Pharaoh Exod. 9. 10. when after the sixth judgment, Pharaoh having hardened his own heart so long, and over and above frustrated Moses's special last warning, Exod. 8. 29. and hardened his heart that time also, v. 32. (answerable to which was the Jews resisting of Christ also after all the rest of the Prophets, stoning the son after the servants, in the parable, and moreover resisting of the Apostles preaching through all their cities, after Christ's resurrection, upon which God gave them up to obduration, and the Apostles departed to the Gentiles,) God takes Pharaoh in hand, and saith he will harden his heart (v. 12.) this time, though not before v. 14. and adds that he had or would have cut him off with the pestilence (see note i.) and utterly destroyed him from the earth, see v. 15. in the praeter, not future tense, but that he preserved him alive beyond his time, raised him out of that great danger, or pestilential disease, that had been upon the land, for no other end, but to make the divine power more illustriously visible in him, and make all the earth hear of the exemplary punishments of God, in this life, upon one that had thus often hardened his heart against God.

18. Therefore hath he mercy on whom he will have mercy, and whom he will he [note i] hardeneth.]

[Paraphrase] 18. From which speech of God's to Pharaoh 'tis evident, that as God in showing mercy is not bound to render any reason of it beyond his own will, v. 15. so when he delivers up an obdurate sinner to the obduration of his heart, this he may justly do if he please, especially when all that is done in this, is not by infusing any quality into him, but by leaving him now to himself, who had so often held out against God, and by inflicting that judgment on him on earth, which had otherwise been at this time his portion in hell; and this for ends formerly mentioned v. 17. Whereas to many others, not so far advanced in obduration, he continueth his admonitions & chastisements, and by that means brings them to reformation. (And as this was most visibly true on one side in Pharaoh, and on many other men on the other side, to whom God shows himself thus merciful, infinitely beyond their merit, of which no account can be given by us, but only God's free mercy; so in the case in hand of the Jews and Gentiles, 'tis most observable, God's free undeserved grace is his only motive to show mercy to the Gentiles, to call them to the Gospel, and his free pleasure to deal thus with the incredulous obdurate Jews, to leave them at last to themselves (upon their hardening themselves so oft, despising the prophets, crucifying the Son of God, and at last rejecting the Apostles, and in them the holy Ghost coming to them, fortified with that great testimony (as of Jonas out of the whales belly, which converted sinful Nineveh) the resurrection of Christ from the dead) and so by hiding from their eyes the things that belong to their peace, by withdrawing the Gospel from them, to harden their hearts, Mat. 13. 14. Mar. 4. 12. Luk. 8. 10. Joh. 21. 40. Act. 28. 26. Rom. 11. 8.)