Commentary on Romans

Quest. 18. How sin is said to have revived.

1. Origen here maketh mention of the error of the Pythagorian heretics, who imagine that the souls of men, lived before in the bodies, some of birds, some of beasts, when they lived as it were without a law: and so sin is said to reviue in the soul: But this is a gross error: for in those creatures which have no reason, sin cannot be said to live, or have any being at all, and therefore not to reviue.

2. Bucer seemeth thus to understand it, that sin lived before, that is, qualis coram De • erat, apparuit, it appeared, such as it was before God, but now it is said to revive, because it is made known to us: but the living, and reliuing, or reviving of sin, must be understood in respect of the sin.

3. The most do understand it simply, without any relation, a former life of sin: capa apparere, it began to appear, gloss. ordinar. interlin. apparnit delictum esse, it appeared to be sin, Theophylact: incepit vires explicare, Mart. it began to show the strength: which sense is not much to be misliked.

4. Some have here reference unto the first knowledge of sin; which Adam had after his transgression; as Augustine, vixerat aliquando in Paradiso, quando contra datum praceptum satis apparebat admissum, &c. it lived sometime in Paradise, when it sufficiently appeared by the transgression of the commandment, &c. but afterward it lieth as dead in children, till they come to the knowledge of the law: then peccatum in notitia 〈◊〉 hominis reviviscit, quod in notitia primi hominis aliquando vixerat, sin reviveth in the knowledge of man that is borne, which sometime was alive in the knowledge of the first man, &c. to this purpose August. lib. 1. ad Bonifac. c. 9. which sense Pareus followeth, likewise Tolet. Haymo addeth further, that sin lived not only in Adam, but in Cain, who said his sin was greater, then could be forgiven: but it died in their posterity, which came unto that error, that they thought that to be no sin, which was sin: But seeing the Apostle speaketh of the reviving of sin in himself, we must not go further then the Apostle, to seek out this first life of sin.

5. Wherefore, as Beza well observeth, a threefold state and condition of the Apostles life is here to be considered: when he lived sub ignorantiam legis, under the ignorance of the law, that sin reigned: afterward he lived sub cognition legis, under the knowledge of the law, but only of the outward letter, observing the external works only of the law, whereas he before made conscience of no sin: at this time sin seemed to be dead, he pleased himself in his outward obedience: then he came to the sight of his sin, and so he died, his conscience accused him, that he was worthy of eternal death.

Quest. 19. How sin is said to have deciued, v. 11.

1. The meaning is not, as Methodius, and Ambrose, likewise Haymo, that the devil seduced Adam: for not Adam, but Eve was seduced, as Saint Paul saith, 1. Tim. 2.2. but the deceitfulness of sin, consisteth herein, 1. inducitur error practicus, there is brought in a practical error: that the sinner is deceived by the pleasantness of the object, thinking that to be good, which is evil, Tolet annot. 14. as Eve was deceived by the pleasantness of the apple. 2. operit laqueum peccati, it hideth the poison and not the sin, Hugo, it showeth the bait, and hideth the hook. 3. cogitationem auertit à supplicijs, it turneth aside our cogitation from the punishment of sin, and persuadeth a man, that either the sin is not so great, and shall have either no punishment, or but a small: and so it bringeth a man to unbelief, not to give credit to the word of God, who threateneth sinners: as the Devil first persuaded Eva, that she should not die at all. Martyr. 3. Some will have this word expounded, non de re ipsa, sed de notitia, not of the thing it self, but of the knowledge: that at length he perceived how far he had been deceived, and lead out of the way, Hyper. But it rather showeth the proper effect of sin taking occasion by the law, which is to deceive: the other to acknowledge our error, is the effect of the law, and not of sin: as Pelican well understandeth here sin taking occasion by the law, doth draw us out of the way, as a sick man taketh occasion to act those things which are forbidden, ex mandato medici, by the charge given by the Physician to the contrary.

4. Then the Apostle showeth three effects of sin taking occasion by the law: first it deceiveth, then it worketh all manner of concupiscence, and then it killeth, it bringeth death to the soul, Mart. so impostura causa est concupiscentiae, &c. imposture or deceit is the cause of concupiscence, and concupiscence of death, Oecumen. Thus every man is tempted, seduced, and enticed by his concupiscence, as S. James saith, 1.14.

Quest. 20. How sin is said to have stain him.

1. Not occisum me esse ostendit, it showeth that I was staiue and dead by the law; as Bucer, Hyper. for the Apostle speaketh of sins, not of the law, which showeth the reward of sin to be death. 2. nor yet is the meaning, it fly me, per perpeirationem peccati, by the committing of sin, Hugo: inducendo ad opus, in bringing sin into act, Lyranus. for though one sin may bring forth another, yet sin is one thing, death another, which is the stipend or wages of sin. 3. Osiander thus: lepit eum adigere ad desperationem, it begun to drive him to despair: but the Apostle speaketh not of his particulate case, but of the general effect of sin, whereof he giveth instance in himself. 4. therefore the meaning rather is, concilionit vnibi mortem, it procured death unto me, Pere. ad mortem eternam tradit, it delivereth me over to eternal death; Gorran: addicit morti, maketh one guilty of death; Fuius: which must be understood of the proper fruit and effect of sin, without the grace and mercy of God.

Quest. 21. How the law is said to be holy, just, good, and likewise the commandment.

1. Concerning the first, the commendation and titles of the law, 1. Thomas and Caietane refer the holiness of the law to the ceremonial precepts, the iustnes to the iudici • s, the goodness to the moral. 2. Lyranus, it was holy in teaching our duty to God, just in prescribing duties toward our neighbor, good in respect of our selves, teaching us what is good and right. 3. Haymo doth not distinguish these, but saith the law is holy, just, good, because it commandeth holiness, equity, goodness, and intendeth to make the observers such: so also Calvin, Martyr, with others. 4. But Theodoret better distinguisheth them thus, whom Oecomenius followeth: the law is holy, in respect of the matter, because it prescribeth holy things, just, in propounding rewards and punishments, good, in respect of the end, to bring the observer unto goodness of life. 5. Pareus distinguisheth them in like manner, but he addeth further, that all these titles are given unto the law in the foresaid respects, both with relation to the author, who is most holy, just, and good, and to the doctrine it self, of the law, which is likewise holy, just, and good, and in regard of the effects, of holiness, goodness, which is wrought in man before his fall, and it shall bring forth in the state of glory, though now it faileth of the effect by reason of man's infirmity.

2. Whereas the Apostle speaketh both of the law, and precept or commandment, 1. Vatablus taketh them for the same, herein following Origen, but then the Apostle should seem to commit a tautalogie. 2. Oecumenius taketh the law for Moses law, the precept for that which was given to Adam, but this opinion is refused before. 3. Theophylact will have the commandment as general, the law as the particular, because there are other commandments beside the law. 4. so also Osiander, Nazianzen, as Faius reporteth him, will have the law so called in respect of us, because it containeth a rule of such things, as are to be done, and a commandment as it is prescribed of God. 5. The most of our new writers do thus distinguish them: the law, & quicquid ea pracipitur, & whatsoever is commanded therein, Martyr, Calvin, and before them Hugo Cardin. 6. But I prefer Beza his interpretation, whom Pareus followeth: who by the law understandeth generally the whole decaloge, by the commandment, that particular precept, wherein he gave instance before, namely, that, Thou shalt not lust: yet Haymo will have one commandment here taken for all.

22. Quest. How sin is said to be out of measure sinful.

1. Methodius in Epiphanius, whom Gorran followeth, still continueth his interpretation, understanding here the Devil, that he is this sin out of measure, by his manifold temptations causing men to sin; but the Apostle speaketh properly of sin which is discerned, and known by the law, and so is not the Devil: Pareus. 2. Ambrose as he is alleged by Pet. Mart. doth infer upon these words, out of measure, that there is a certain measure and degree of sin, the which if a sinner once pass, his punishment shall be no longer deferred, as he showeth by the judgment of God upon the Sodomites and Canaanites: but this is not the Apostles meaning here. 3. Faius will have this understood not of sin it self, but of the sinner, that he is become by transgressing the law in a manner sin it self, 〈 in non-Latin alphabet 〉 , the sinner is made as it were sin: But the Apostle still speaketh of the fruits of sin in the sinner: and as Origen saith, finxit personam peccati, he signeth a certain person of sin. 4. The meaning then is this, that sin by the commandment was more inflamed and increased, quia minus peccati est, si, quod non prohibetur, admittas, it is a less sin to commit that, which is not forbidden: Origen: and so Ambrose, because sin of knowledge is worse then sin of ignorance, because it showeth contempt, l. de Job. c. 4. and hereby the multitude of sins is expressed, invalescenie cupiditate ruimus in omnia, concupiscence and lust increasing, we rush into all sins, Martyr, and so Augustine expoundeth it of the abounding of sin, lib. 1. quest. ad Simplic. qu. 1. the vehemency and rage of sin is hereby signified, which as it were rising against the law, sinneth so much the more: like as an horse that is unbroken, the more he is curbed with the bridle, the more he stingeth out, Par. and as he which is sick of a fever is more inflamed by wine, which is by reason of the infirmity, the wine is not properly the cause, Lyrā.

5. But whereas Jerome epist. ad Algas. thinketh that the Apostle committeth here: solecism, because 〈 in non-Latin alphabet 〉 , sinner, is of the masculine gender, and 〈 in non-Latin alphabet 〉 , sin, of the feminine; Erasmus well observeth, that here is no solecism at all: for it is usual in the A • o •• e dialect, to join an adjective of the masculine, with a substantine of the feminine: as Beza observeth the like, Rom. 1.20. where 〈 in non-Latin alphabet 〉 , is put for 〈 in non-Latin alphabet 〉 , eternal, the other word 〈 in non-Latin alphabet 〉 , power, being of the feminine gender.

6. But whereas, the Apostle saith the law is just, it followeth not hereupon, that we are justified thereby; for the Apostle else where saith, Gal. 3.11. that no man is justified by the law: Gorran giveth this solution, that the Apostle meaneth the ceremonial law; but even the Apostle excludeth the moral law from being able to justify us: the best answer is, that the Apostle showeth what the law is in it self, it was given to justify us: but that which was ordained unto life, is found to be unto death, as the Apostle said before, v. 10. by reason of the iufirmitie of man, and the corruption of his nature: And again whereas the Apostle saith here the law is good, and yet the Lord by his Prophet saith, Ezech. 20.25. I gave them statutes that were not good: Gorran here answereth, that they were good in themselves, but became evil, ipsorum vitio, by their fault: Junius understandeth that place of the hard judicial laws, and sentences of death both ordinary and extraordinary: But rather it is referred to the ceremonial laws, which were as a yoke and burden laid upon the people, which they were not able to bear, as S. Peter expoundeth, Act. 15.10.

Quest. 23. How the law is said to be spiritual.

1. Origen thinketh it is called spiritual, because it must be understood not literally, but spiritually: But the Apostle treateth here of the moral law, where was no place for allegories. 2. Theodoret, because it was given of God, who is a spirit. 3. Ambrose, because the law directed us to the worship of God, who is a most pure spirit. 4. Augustine, because it cannot be fulfilled, nisi à viris spiritualibus, but of spiritual men: but no man in this life is so spiritual, that he can keep the law. 5. Thomas, because concordat cum spiritu hominis, it agreeth with the spirit of man, that is, reason: so also Lyranus, because it directeth: man to follow the instinct of the spirit, or reason: so also Gorran, spiritum hominis aleus, it nourisheth the spirit of man: But the very spirit of man is corrupt and contrary to the law by nature, and therefore the Apostle saith, Ephes. 4.23. be renewed in the spirit of your mind. 6. Pet. Martyr giveth this reason, why it is called spiritual, because it requireth not only the external obedience in the outward works, but the spiritual in the heart and affections. 7. But hereunto it may be added, that it is spiritual, because it requireth a spiritual, that is, a perfect obedience both in body and soul, and an angelical and divine obedience, to follow virtue and shun vice: so Chrysostom and Theophylact, and Calvin, Pareus, Osiander. following them. 8. that seemeth to be somewhat curious which the ordinar. gloss. here observeth, that the Law is only called spiritual, because therein are those: things: quae Dit sunt, which are God's: but the Gospel is called lex spiritus, the law of the spirit, because there, Deus ipse est, God himself is.

Quest. 24. How the Apostle saith, he is carnal and sold under sin, v. 17.

1. Pererius well observeth here, that one may be said to be carnal two ways, quia ser •• carni, because he serveth the flesh: or he which by reason of his corrupt nature procliuis est is prone unto concupiscence; to this purpose Pareus, that in the first sense the unregenerate are said to be carnal; in the other the regenerate, because they are yet infirmitatibus abnox{que} subject to infirmities, quia nondums habent spiritual corpus, because they have not yet a spiritual body, freed from all infirmities, such as they shall have in the resurrection: August. lib. ad Bonifac. c. 10. so we have inchoatam non plenam liberationem, a deliverance begun in Christ, but not yet perfect, till our last enemy death shall be destroyed.

2. Likewise where the Apostle saith, he was sold: 1. Some take the word properly for such a selling, wherein there is a buyer, a thing sold, and a price, which they refer either: unto Adams selling himself to the devil for an apple, Lyranus. gloss. ordinar. or to a man's selling of himself by his actual sins, for the sweetness of pleasure, which is as the price which men sell themselves to the devil for, Tolet. annot. 16. Gorran: But in this sense S. Paul being a spiritual and regenerate man, cannot be said to be sold. 2. wherefore this metaphor is not largely to be taken, as when Ahab is said to have sold himself to work wickedness, 1. King. 21.25. for there are two kinds of slaves, one that selleth himself into captivity, and willingly obeyeth a tyrant: or one which against his will is brought into servitude, as Joseph was sold by his brethren into captivity: and this is S. Paul's case here, Pareus: And Augustine noteth that sometime selling in Scripture, is taken for a simple tradition or delivering over without any price, lib. 7. in Iudic. c. 17. and so indeed the Hebrew word machar, signifieth, as well to deliver as to sell, as Isaiah, 52.3. the Israelites are said to be sold for naught: and the Lord will redeem them for naught: But these two are said in a diverse sense: Men are said to be sold for naught in respect of God, he receiveth no honor, but rather dishonor by their selling over unto sin: they are redeemed for naught in Christ, in respect of themselves, because they gave nothing for their redemption: but yet in respect of Christ and his price, they were not redeemed for naught, but by the most precious blood of Christ, Mart. Pererius thinketh they are said to be redeemed for naught comparatively, because that momentary pleasure for the which a sinner selleth himself, is nothing to the price and dignity of his soul, numer. 72. but rather selling is here taken for a plain delivering over, as is before shown out of Augustine: Now two ways are the regenerate sold over to sin, in respect of their original corruption, and of their carnal infirmities which remain still in their corrupt nature, to the which they are subject still, Pareus: but the unregenerate are said to be sold over, as Ahab was, because they give themselves wholly over unto sin: Beza doth well express these two kinds of servitude or selling over, by the like difference in human servitude: for some are slaves because they are borne of ser • ile and bond parents, others make themselves bond: like unto the first are the regenerate, and the unregenerate as the second.

Quest. 25. Of these words, v. 15. I allow not what I do, what I would, that do I not.

1. Chrysostom thinking that the Apostle speaketh this in the person of an unregenerate man, referreth this word 〈 in non-Latin alphabet 〉 , I know not or understand nor, to the understanding, not that a sinner knoweth not when he sinneth, sed tenebrosa quadā vertigine obvoluor, but I am overtaken with a kind of dizines, that I know not how I was overtaken: so also Origen, non rem ipsam, sed causam rei dicitur ignorare, he is said not to know not the thing, but the cause thereof, that is, how, and by what means he came to sin: But it is evident by the words following, what I would, &c. that the Apostle speaketh of his will rather then understanding.

2. Pererius likewise inclining to think, that this is spoken in the person of a carnal man, will have this understood, of a general and universal knowledge, will, and hatred; that men in general know and will virtue, and hate vice, but not in particular: But the Apostle here speaketh of doing, and not doing, which must be referred to particular actions.

3. Augustine, very well interpreteth, non agnosco, I know not, that is, non approbo, non consentio, I approve not, consent not: but yet he understandeth the Apostle only to speak of the first motions of concupiscence, which have not the consent of the mind: concupiscere nolo, & tamen concupisco, &c. I would not covet, and yet I do, but I consent not to concupiscence, &c. lib. 1. cont. epistol. pelag. 1.10. but this seemeth to be no fit exposition, facio, i. concupisco, I do, that is, I covet, as the ordinary gloss out of Augustine: and the Saints do not only cupere, sed etiam facere, desire, but do sometimes things which ought not to be done; yet we must not think that the Apostle here speaketh of gross sins such as the faithful sometime may fall unto, as was the adultery of David, for in such sins there is no resistance between the will, and the deed, but they which fall into them, are for the time given over.

4. Methodius agreeing with Augustine, that the Apostle speaketh of righteous men in his own person, by this evil, which he would not, he understandeth evil cogitations, quae occurrunt been operanti, which come into the mind of him that is about a good work, &c. This is true, but not all: for sometime a righteous mā, may in passion break out into some action which he would not, as he may say some things, quae non dicta vellet, which he would not had been spoken: Osiander.

5. Cassianus collat. 33. c. 15. by the good, which he would, understandeth the contemplation of the mind: from which he is hindered, occupatione rerum corporalium, by the business of outward corporal things, which is called evil, not that it is sin, but cometh of sin, &c. He well also interpreteth this of the righteous man, yet this exposition is not so fit: for the Apostle speaketh of the proper effects and friuts of sin in him, v. 17.

6. Oecumenius distinguisheth here the times: what I would, liber à peccato, when I am free from sin, I do, quando in peccato sum, when I am in sin: But the Apostle speaketh of one, and the same time: as may appear by the words put in the present tense, 〈 in non-Latin alphabet 〉 , I will, 〈 in non-Latin alphabet 〉 , I do, 〈 in non-Latin alphabet 〉 , I hate.

7. Wherefore the Apostle showeth here the strife that is in a righteous man, whose chief will and desire is to do good, but he is often overcome of his carnal affections, and doth that, which in his inward will and desire he would not: as David in his hast did swear he would put Nabal's house to the sword, which afterward being well advised he would not: Martyr. Now in that he saith, what I hate, that do I: we must not think that the regenerate do sin as constrained against their wills, sed non tota voluntate, but it is not with their whole will: Pareus ; that is also carnis voluntas, a will of the flesh, but the Apostle calleth that his will, quod pracipue cordis affectu appetebat, which he desireth chiefly, Calvin.

8. Hence then appeareth the difference between the regenerate, and the unregenerate: they are so divided, vt praecipue cordis affectu ad Deum suspirent, that in the chief desire of their heart, they do sigh after God, and desire to do his will, yet are hindered and pulled back by the relics of sin: by the other, sine repugnantia in cupiditates feruntur, are carried after their desires, and lusts without resistance: and though they are sometime pricked in conscience, it cannot be gathered thereby, that there is in them any love of virtue, or hatred of vice, but God suffereth them to be tormented, vt iudicium suum demonstret, to show his judgment: Thus M. Calvin.

Pererius objecteth against this exposition: that in this sense, etiam iniqui censen • sunt piorum nomine, wicked men shall be counted good, and godly: so that they have some fear of God, and some desire to do well; which may be found in the wicked: Pere. dispute. 14. numer. 81. Contra. 1. Calvin requireth more in a righteous man, that there be in him a lone of virtue, an hatred of vice, and that his chief desire should be set upon God: I hope he thinketh not, that it is so with the wicked and ungodly. 2. neither can there be any true desire in the wicked to do well, &c. as Tolet confesseth, imperfectam voluntatem ad 〈◊〉 etiam fine gratia, &c. that an imperfect will unto that which is good even without grace may be in a sinner and unregenerate man: annot. 18. which is contrary to the words of our Savior, John. 15. 1. Without me you can do nothing.

Quest. 26. What the Apostle understandeth by flesh, I know that in me, that is my flesh, dwelleth no good thing, &c. v. 18.

1. Lyranus by the flesh here understandeth the sensuality, which always rebelleth against reason: and he saith there are these two parts in man, sensuality, and reason, which are otherwise called the flesh and the spirit, the inward and outward man: so also Gorran interpreteth, in carne, i. homine sensuali, in the flesh, that is the sensual man: of the same mind are present Romanists: as Tolet, who saith a man hath two parts, rationalem & sensualem, the rational and sensual: likewise Per. dispute. 15. Bel. de stat. peccat. l. 5. c. 7. their reasons are these.

1. Pererius urgeth the Apostles words, v. 26. I in my mind serve the law of God, &c. that the Apostle manifestly distinguisheth the mind, that is the reason from the sensual part.

2. The Apostle himself calleth these the outward and inward man. 2. Cor. 4.16. the outward man is the body, the inward the mind.

3. Tolet thus reasoneth, si in ration habitaret malum, &c. if evil dwelled in the reason, then could it not will that which is good, as here the Apostle saith, to will is present with me.

Contra. 1. By the mind the Apostle understandeth the mind regenerate by grace, as he saith, Ephes. 4.23. be renewed in the spirit of your mind.

2. By the outward man, the Apostle understandeth all the inward and outward corruptions, which must daily decay: and by the inward man which must be renewed all the powers and faculties both of soul and body, which must be renewed.

3. In the natural reason evil may dwell, as it is obscured, and darkened by sin, and yet the will being reformed and regenerate by grace, may incline to that which is good.

2. Wherefore by the name of flesh, as Calvin well interpreteth, the Apostle comprehendeth omnes naturae dotes, &c. all the gifts of nature, and whatsoever is in man, only the sanctification of the spirit excepted; so that on the one side is signified totus homo, the whole man as he is unregenerate, on the other, the whole man as he is regenerate, Martyr: as it may be thus shown.

1. The Apostle writing to the Corinthians, which were believers, distinguisheth between the natural man, which perceiveth not the things, that are of God, and the spiritual man, 1. Cor. 2.14.15. and afterward he denieth that they were such spiritual men, but carnal, c. 3.1. yet were they regenerate: there is then in a regenerate man, somewhat that is carnal, and somewhat that is spiritual.

2. The fear of sin is in the rational part; but sin is in the flesh, therefore even in the reason there may be somewhat carnal; Tolet answereth that though sin be in the reason, yet it hath the effect chiefly by the flesh. Contr. The will bringeth forth sin, and that belongeth to the rational part; the body doth but execute the edict of the reason and will: therefore the rational part being the place and fear of sin, is carnal: yea Tolets own words may be urged against himself: he confesseth, peccatum adeo infirmam fecit rationalem partem, that sin hath made the rational part so weak, as that it cannot of it self perfectly will that which is good, though the flesh should not contradict it, &c. there is then somewhat carnal in the soul, because there is sin.

3. The Philosophers, as Aristotle, lib. 1. Ethicor. c. 13. made two parts of the mind; 〈 in non-Latin alphabet 〉 , the reasonable, and 〈 in non-Latin alphabet 〉 , that which is void of reason, where the affections, and passions of the mind are: If the Apostle should make no other difference between the flesh and the spirit, his Apostolical Theology would afford no greater comfort, then profane Philosophy.

Quest. 27. How the Apostle saith to will is present with me, &c. but I find no means to perform, &c. v. 18.

1. Tolet, agreeing with those, which understand the Apostle here to speak of a man unregenerate, and in his sin, thinketh that a sinner even without grace may will that which is good, voluntate imperfecta, with an imperfect will, annot. 20. But the Apostle affirmeth the contrary, Philip. 12.13. That it is God which worketh in us both the will, and the deed: therefore a carnal man cannot have any good will of himself.

2. Pererius expounding the Apostle to speak here in the person of a man regenerate, restraineth this will of the Apostle to concupiscence: to will is present, that is, non concupiscere, not to covet that which is evil, but he could not perform this, that is, to have no concupiscence, though he did not consent unto it: but this opinion is refused before, qu. 25.3.

3. But even they which are regenerate do fail in the very good works which they do, not that their will is altogether ineffectual: sed efficaciam operis negat respondere voluntati, he denieth that the efficacy of the work doth answer to his will: Calvin: he willeth and desireth being moved of the spirit, but he cannot perfect the work as he would: he findeth always some imperfection in the work: therefore the Apostle useth the word 〈 in non-Latin alphabet 〉 , to perfect or perform: aliquo tenus progrediuntur sancti, &c. the Saints do make some proceeding, but they are far off from perfection. Object. But God worketh in his, both the will, and the deed. Ans. God indeed worketh both, but not always, not alike; the Saints sometime will and perform good things, sometime they are willing, but want strength; But the Apostle speaketh not here as though always his will came short, but that ostner then he would his will was crossed in good things: and therefore he useth the word dwelling ; this grace and strength did not always dwell and continue with him, Pareus.

4. But Pererius thus objecteth: 1. if Saint Paul's will consented at any time to his concupiscence, how could he say, v. 17. it is no more I that do it, but sin? 2. how could he delight in his mind in the law of God, if there were sin? 3. if S. Paul did those things, which he would not, then fornication, adultery and such like.

Cont. 1. It was the part of the will unregenerate, which consented not to the will renewed, which Saint Paul calleth his will, and not the other, because he chiefly desired good things. 2. in the regenerate part he delighted in God's law, though in his unregenerate, sin remain. 3. S. Paul speaketh not of such gross sins, but of the secret force of concupiscence, which often carrieth away even the regenerate.

28. Quest. Of the meaning of these words, v. 21. I find a law, &c.

1. Some do understand this law of the moral law given by Moses, some of the law of concupiscence, which afterward is called the law of the members: and of both sorts there are diverse opinions.

Of the first there are two sorts, some do interpret it, as though the Apostle should commend the law, some that he setteth forth the weakness and want of strength in the law.

Of the former sort, 1. Origen would have the words transposed thus: because when I would do good, and evil is present, I find a law, and I delight in the law, &c. But this traiection of the words seemeth somewhat hard. 2. Photios in Oecumenius, doth transpose them thus, I find the law to be good unto me willing to do, &c. so also Augustine lib. 2. cont. 2. epist. Pelag. c. 10. and Anselmus whom Bellarmine followeth, join good with the law: but it may be gathered v. 19. I do not the good thing I would, that good must be joined with the word do, not with the law. 3. Chrysostom thus interpreteth, I find the law, fave • tum, auxiliantem, favoring, and helping me: so also Theophylact, and Lyranus saith, that the Apostle showeth the consent between the written law, and the natural law, which moveth him to do that which is good: so also the Syrian interpreter, I find the law to consent to my mind. 4. Some supply the word good, I find the law to be good, Haymo, Hugo, Gorran, Pareus. 5. Pareus hath another exposition, that the law is taken here for studium legis, the study of the law, and he thinketh the word 〈 in non-Latin alphabet 〉 , is present, or at hand, may be supplied out of the latter part of the verse in this sense, I find the study of the law to be present with me, when I would do good: But all these expositions tending to the commendation of the law, are removed, because of the last words, because evil is present with me: for how can this be a reason, that the law helpeth or consenteth, or is good and profitable to him, being willing to do good: to say with Pareus, that 〈 in non-Latin alphabet 〉 , because, may be taken for 〈 in non-Latin alphabet 〉 , although: or with Faius, for 〈 in non-Latin alphabet 〉 , but, or that it is superfluously added, it seemeth not to be so fit.

Of the other sort, that hereby show the weakness of the law, which serveth to discover sin, 1. Some give this sense, invento legem, agnosco debilem, I find the law, that is, to be but weak, it cannot help me or make me better, but though I would do good, yet evil is present: Photios in Oecumen. 2. or I find by the law, that when I would do good, evil is present, Vatab. Genevens. Calvin: but here the preposition per, by, is inserted, which is not in the original. 3. Erasmus to the same purpose, I find the law this to work in me, that I understand, when I would do well, that evil is present, &c. but here many words are added, not in the original.

Of them that understand the law of the members, 1. Beza thus interpreteth, I find legem impositam, this law to be imposed upon me, by reason of the corruption of my nature: so also Mart. that when I would do good, evil is present. 2. some directly understand, legem carnis, the law of the flesh, the concupiscence, which hindereth him being willing to do good: so Tolet, Osiander. and these two last expositions are most agreeable to the text, because it is added as a reason, because evil is present with me, in which words he showeth what law he meaneth, that which is opposite unto him, which is further explained in the verses following.

Quest. 29. How the Apostle saith, v. 21. evil is present with me.

1. Ambrose hath here a curious observation: evil is said to be present adiacere, to be ready at hand, because it lutketh in the flesh, as at the door, that when one is inclined and willing to do good, sin is at hand to hinder: And he giveth this reason, why sin hath the habitation in the flesh rather then in the soul, because the flesh only is derived ex traduce, by propagation, and not the soul: which if it were propagated as well as the flesh, sin rather should have the fear in the soul, because it sinneth rather then the flesh, which is but the organe or instrument of sin: likewise expoundeth Tolet, adiacet mihi, it is naturally resiant in my flesh, as he said before, that to will is present with me, that is, naturally in his mind, annot. 21.

2. But 1. Ambrose reason concludeth not: for though the flesh have the beginning by propagation, and not the soul, and so the first pollution is by the flesh: yet sin disperseth it self into the whole nature of man, both soul and body, as the Apostle showeth, Coloss. 2.18. that there is 〈 in non-Latin alphabet 〉 , a mind of flesh, or fleshly mind. 2. neither naturally is the mind willing or apt unto that which is good, for why then should the Apostle exhort, to be renewed in the spirit of the mind, Ephes. 4.23. the aptness and inclination of the mind unto good, is by grace: the meaning then of this phrase is nothing, else but to show, the readiness and strength of our natural concupiscence, which lieth in wait, and is at hand to hinder every good work, and to stir us up unto evil.

Quest. 30. Of these words, I delight in the law of God, &c. v. 22, 23. of the number of these laws, and what they are.

1. Concerning the number: 1. some refer these laws unto two: the law of God, and the law of the mind, they make one and the same, the law of the members, and the law of sin, also they think to be one: Pareus, Martyr, Tolet. annot. 22. 2. Photios in Oecumenius maketh three laws, he distinguisheth the law of God, and the law of the mind: the law of the members, and the law of sin he confoundeth. 3. But Jerome. epist. ad Hedib. qu. 8. and Ambr. in Luc. 17. do recite four laws, as they are here named by the Apostle, the law of God, the law of the mind, the law of the members, and the law of sin: so also Calvin, Hyper. and the Apostle indeed setteth down so many.

2. The like difference is, what these laws should be. 1. Oecumenius thus describeth these laws: two are without us, the law of God, the knowledge whereof we have by the preaching of the Gospel, and the law of the members, which cometh by the suggestion of Satan ministering evil cogitations; two of them are within us, the law of the mind, that is the law of nature, which is imprinted in the mind, and the law of sin, which is the evil custom of sinning. 2. Pererius will have the law of God to be the written law, and the law of the mind the natural law: the law of the members the natural concupiscence, and inclination unto the several proper objects of the desire, the law of sin, is deordinatio earundem virium, the disordering of the natural faculties, and abusing of them unto evil. But all these fail herein: 1. the law of the mind is not natural, for naturally the mind is not apt unto that which is good, without the work of grace. 2. and the law of the members is internal and within us. 3. neither is this the natural faculty of desiring, which is not evil, but the disordered pravitie of nature. 3. Pet. Mertyr as he maketh the law of God and the law of the mind to be the same, yet in a diverse respect: for it is called the law of God, in respect of the author, and of the mind, in regard of the subject: so in his judgment the same is called the law of sin, because concupiscence in it self is sin, as the efficient, and the law of the members, because they are as the instruments. 4. But I rather consent unto M. Calvin, who understandeth the law of God, to be the moral law, the rule of equity, and the law of the mind, to be the obedience and conformity, which the mind regenerate hath with the law of God: and by the law of the members, the concupiscence, which is in the members, consenting to the law of sin. 5. And further the law of the members, and the law of sin, are not severed in subject: they are both in the members: but thus they differ: Some think the law of the members to be the corruption, and pravitie of our nature, called before the body of sin, c. 6.6. and the law of sin, the evil concupiscence springing from thence: so Vatablus, the law of the members, is vis in carne, the strength of the flesh resisting the law of the mind: and the law of sin, is affectus carnis, the carnal affections: so Haymo interpreteth the law of the members, onus & pondus mortalitatis, the burden of mortality, and the law of sin, to be evil concupiscence, custom, and delight in sin: so Lyranus understandeth by the law of the members, fomitem peccati, vel inclinationem pravam, the food and matter of sin, or the corrupt inclination, and the law of sin, consuetudinem pravam, the evil custom of sinning. 6. But I rather with Beza, by the law of sin, understand the corruption of nature, by the law of the members, the evil concupiscence springing from thence: for otherwise the opposition between the law of God and the mind, on the one side, and the law of the members and of sin on the other, will not be correspondent and answerable together: for the law of the members must be set against the law of the mind, and the law of sin against the law of God: like as then the regenerate mind is conformable to the law of God, so the unregenerate members are captived to the law of sin in the members, which is the corruption of nature, even original sin.

31. Quest. Why these are called laws, and why they are said the one to be in the inner man, the other in the members.

1. For the first: 1. Chrysostom giveth this reason, it is called the law of sin, propter vehementem & exactam obedientiam, because of the exact and forced obedience which is given unto it: for the laws of tyrants, are so called abusive, though not properly, Calvin: lex quia dominatur, it is a law because it ruleth, gloss. 2. Lyranus, a law is called à ligando, of binding, ducit membra ligata ad mala, it leadeth the members, and holdeth or tieth them to that which is evil: they can do no other. 3. Pererius, sicut lex dirigit, &c. as the law directeth to that which is good, so the law of sin to that which is evil. 4. legitime factum est, it cometh justly to pass, that illi non serviat suum inferius, t. caro, that man's inferior, that is, his flesh should not serve him, seeing he served not his superior, namely, God, gloss. ordinar. Anselmus, so it is called a law, as in justice imposed of God upon man for his disobedience.

2. For the second, the one is called the law of the mind and inner man, the other the law of the members and outward man: 1. not that the mind and reason only wherein the natural law is written, is the inner man, and the sensitive part is the flesh, as Lyranus, Gorran, with others, which opinion is confuted before, quest. 26. for even the mind is corrupt and so carnal in the unregenerate, as the Apostle speaketh of some which were 〈 in non-Latin alphabet 〉 , corrupt in their mind, 2. Timoth. 3.8. 2. But the regenerate part is called the inner man, and the unregenerate both in soul and body the outward. 1. because intus potissimum regnat, it reigneth chiefly within, and is discerned chiefly and known in the mind, Mart. 2. quia in cordis conuersione, &c. because it consisteth in the heart, nec patet hominum oculis, and is not open and apparent unto the sight of men, Pareus: in which sense it is called the hid man of the heart, 1. Pet. 3.4. 3. and because non externa vel m •• dana quaerit, it seeketh not things external, belonging to the world, whereas appetitus carnis vagi sunt & extra hominem, the fleshly appetite is wandering, and as it were without a man, Calvin: and as Caietane, carnalibus officijs immersae sunt, the faculties of the outward man, are drenched as it were and wholly spent in carnal offices. 4. and the regenerate part is called by the name of the inner man, and the mind, per excellenciam, because of the excellency: for as the mind is more excellent then the body, so is the spirit, then the flesh, Calvin.

Quest. 32. Of the Apostles exclamation, O wretched man that I am!

1. The word, which the Apostle here useth, 〈 in non-Latin alphabet 〉 , signifieth one, that is perpetus. pugnis fatigatus, wearied with continual combats, Beza: like as a champion, which striving along time, is like at last to be overcome of his adversaries unless he be helped: the vulgar latin readeth, O unhappy man, but that is not so fit. 2. neither doth the Apostle thus cry out, either as a man in despair, or doubting, by whom he should be delivered, but he showeth his great desire: vox est anhelantis, it is the voice of one breathing and panting, desiring to be delivered from this servitude: Calvin. 3. and by this exclamation, certaminis gravitatem ostendit, he showeth the greatness of this combat, out of the which he was not able to wrestle by his own strength: and if Paul were not able, who is? it is then a pathetical speech like unto that, Psal. 86. Who will give me the wings, as it were of a done? Faius. 4. And in this crying out, the Apostle showeth the state of all men in this life, into what misery they are brought by their sin: and likewise his desire, longing to be delivered therfrom: Pareus.

Quest. 33. What the Apostle understandeth by this body of death, from the which he desireth to be delivered.

1. Ambrose by the body of death, understandeth vniuersitatem vitiorum, a general collection of sins, which he called before, the body of sin; but there was not in the Apostle such a gathering together and confluence of all sin. 2. Pererius chargeth Calvin to agree with Ambrose, who understandeth by the body of death, massam vel congeriem peccati, ex qua homo constatus, the mass and heap of sin, whereof man consisteth, and thereupon he crieth out, ô hominem impurum at{que} impium, O wicked and filthy man, that is not ashamed so to charge the Apostle, &c. Whereas Calvin only saith, that there were in the Apostle, reliquiae peccati, some relics of sin, of that mass of sin and corruption, which is in man: Calvin then and Melancthon do thus understand the Apostle, naturam hanc carnalem immersam esse peccato, that this carnal nature is wholly drowned and drenched in sin; so also Martyr, vitiatam & corruptam naturam intelligit, he understandeth our corrupt nature: but the Apostle speaketh of death here, not of sin. 3. neither is the body of death taken here properly for sin, as Faius thinketh it was called before the body of sin, c. 6. and it is considered, tanquam moles & onus incumbens, as a mass or burden lying upon us: so also Roloch: it is taken for sin in this place, which is in the body, and in the whole man: likewise Piscator, mortem intelligit peccatum inhabitants, by death he understandeth the sin that dwelleth in us: and so before them Vatablus, à concupiscentia; &c. he wisheth to be delivered from concupiscence, which did make him guilty of eternal death: and before him Photios in Oecumenius, applieth it to the corporal and sinful actions, which bring the death of the soul: But in their meaning the Apostle should say in effect, who shall deliver me from this sinful body? what could an unregenerate man have said more? 4. neither yet do I approve of their opinion, which refer it only to the mortality of the body, as Theophylact, morti subiecti, subject to death: Lyranus, quia sancti resurgent, &c. because the Saints shall rise in an immortal body: and Pererius, à corpore mortis huius, from the body of this death, that is subject to mortality and corruption: for the Apostle hath respect thus crying out unto the conflict between the flesh and the spirit, from which he desireth to be delivered. 5. Cassianus by the body of death would have understood the terrene business and necessity, quae spirituales homines à coelestium meditatione retrahit, which draweth spiritual men from the meditation of heavenly things: but the Apostle spake before of the combat between the flesh and the spirit: and they are not all carnal, which are occupied in the necessary affairs of this life. 6. Tolet joining the pronoun this unto death, not unto the body, reading thus from the body of this death, will have reference to be made unto the tyranny of the law of concupiscence, whereof he spake before: but the pronoun is better joined to body, as the Syrian interpreter, Erasmus, and Beza, well observe: for of his flesh and members he spake before, but of death he made no mention: This demonstrative then this, is better referred to body. 7. Wherefore the Apostle calling his present state out of the which he desireth to be delivered, this body of death, joineth both mortality and sin together; he meaneth his mortal body subject to sin, as Jerome expoundeth, quod morti & perturbationibus est oppositum, which is opposed to death, and perturbations, apolog. adverse. Ruffin. and so Beza, the Apostle by the body designeth, carneam corporis molem, the fleshy mass of the body, which is nothing else, but mussa mortis & peccati, a lump of death and sin: so Origen, it is called the body of death in quo habitat peccatum, quod est mortis causa, wherein sin dwelleth, which is the cause of death. 8. And this deliverance which the Apostle longeth for, is not the spiritual deliverance in this life from the captivity of sin, as Tolet, but the final deliverance from the bondage of mortality and corruption which we look for in the resurrection, as Augustine expoundeth, lib. 1. cont. epist. Pelag. c. 11. and so the Apostles meaning is, non finiri hoc confluctus, &c. that these conflicts cannot be ended, as long as we carry this mortal body about with us, Pareus. And here we may consider a threefold state of man's body, the one in Paradise, cum non potuit mori, when it was in man's power, if he had not sinned not to die at all: under the state and condition of sin, where non potest non mori, he cannot but die, a necessity of death is laid upon all Adams posterity: under the state of glory, non possumus mori, we cannot die: we shall be exempted from the condition of all mortality, Pererius.

Quest. 25. Why the Apostle giveth thanks to God, ver. 25.

1. There is some difference in the reading of these words: the Latin interpreter thus readeth, the grace of God thorough Jesus Christ, so also Origen before, who maketh it an answer to the former words of the Apostle, who shall deliver 〈◊〉 likewise Augustine followeth this reading, serm. 45. de tempor. but all the Greek copies have 〈 in non-Latin alphabet 〉 , I give thanks and the Apostle did not ask the question before, who should deliver him, but suspirat pot •• s, be sigheth, and showeth his desire to be delivered, Beza.

2. For the meaning of the words. 1. some think that the Apostle giveth thanks for his redemption in Christ, Mart. that he is delivered à reatu peccati, from the guilt of sin original and actual, Roloch: and that his sins are not imputed, Osiander, and before them Oecumenius, quod me liberavit per mortem filij, that he hath delivered me by the death of his Son: But this deliverance the Apostle had already obtained: he speaketh in the future sense, who shall deliver me? 2. Theophylact referreth it to the former benefit, quod viriliter adversatur peccato, that he did manfully resist sin, which strength he had not either by the law of nature, or by the law of Moses, but by grace in Christ: So also Pareus thinketh the Apostle doth give thanks, that he doth not succumbere in certamine, sed vincere, give over in this combat, but at the length overcometh: But the Apostle wisheth yet a further deliverance, which as yet he had not, because he speaketh of the time not to come, who shall deliver me, and yet he giveth thanks for it, as enjoying the fame in hope. 3. Tolet and Pererius think that the Apostle giveth thanks, that he was delivered from concupiscence, quod non mentem trahit in consensum, that it did not draw his mind to consent: and so he was delivered from it, as it was malum culpae, as there was sin or fault in it, that is, to consent unto it, but not as it was malum poenae, a punishment, that is, concupiscere to covet or desire simply without assent: so also Lyranus: But if the Apostle did not sometime thorough his infirmity give consent unto his concupiscence, how could he say it did lead him captive unto the law of sin: & more it is proved at large afterward, that the commandment, thou shalt not lust, whereof the Apostle confesseth himself a transgressor, v. 7.18. doth not only restrain the first motions of concupiscence, which have not the consent of the will, but the second also which have, controv. 8.4. Vatablus will have this thanksgiving to be referred to the deliverance, which the Apostle expected in the life to come. 5. But it is better to join them together, as Augustine doth, serm. 45. de tempor. the grace of God, nunc perfect innovat hominem, &c. doth now perfectly renew a man by delivering him from all his sins, & ad corporis immortalitatem perducit, and bringeth him also to the immortality of the body: Lyranus likewise comprehendeth both these deliverances, that both the regenerate are here delivered from their sins, and in the next life, shall be freed from all corruption, as the Apostle saith, Philip. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body: so Chrysostom saith, the Apostle giveth thanks, quod non solum principibus malis liberamur, sed eorū, quae futura sunt, capaces facti sumus, that we are not only delivered from the former evils, namely our sins, but are made capable of the good things to come: thus also Pelican, the Saints rejoice, se primitijs spiritus donatos, &c. that they are endued with the first fruits of the spirit, which give them certain hope of the inheritance to come: and Beza, the Apostle showeth, that he resteth in that hope, quam habet in Christo fundatam, which he hath grounded on Christ.

35. Quest. Of these words, I in my mind serve the law of God, &c.

1. By the mind, the Apostle understandeth the inner man reformed by grace, by the flesh, the part unregenerate: so that in this speech of the Apostle a double figure is to be admitted: first a metonymy, in that the subject is taken for the adjunct, the mind, for the sanctity and holiness wrought in the mind by grace, as Vatablus well interpreteth, secundum spiritum meum doctum à spiritu sancto, in my spirit taught by the holy spirit: and the flesh for the carnal sensuality, whereby it is lead: there is also a synecdoche, the principal part being taken for the whole, the mind regenerate, for all the regenerate part both in the mind and body, because it chiefly showeth it self there; and the flesh for that part which is unregenerate in the whole man, both in the mind and body, because it is chiefly exercised, and executed by the body: see before Quest. 26.

2. We are not to understand here two distinct and several parts, the one working without the other: as the Romanists, which will have the inner man to be the mind, and the sensual part the flesh: for in this sense neither doth the mind always serve God, wherein there is ignorance, infidelity, error, nor yet doth the sensual part always serve sin: for many virtuous acts are exercised thereby: see this opinion before confuted, Quest. 31. But these two parts must be understood as working together, the flesh hindereth the spirit, and blemisheth our best actions. Faius.

3. And whereas the Apostle saith, that in my flesh I serve the law of sin, we must not imagine, that the Apostle was given over unto gross carnal works, as to commit murder adultery; but he showeth the infirmity of his flesh, and specially he meaneth his natural concupiscence, and corruption of nature, in the which he gave instance before: against the which pugnabat, luctabatur, he did strive, and fight. Martyr.

4. Neither yet must we think, that the Apostle, serving the spirit one way, and the flesh another, was as a mutable or inconstant man or indifferent: like as Ephraim is compared to a cake but turned and baked on the one side Hos. 7.8. or as they, which Revel. 3. are said to be luke warm, neither hot, nor cold: for these of a set purpose were such, and willingly did dissemble: but the Apostle setteth forth himself, as a man neither perfectly sound, nor yet sick, but in a state between both: that although he labored to attain to perfection, yet he was hindered by the infirmity of his flesh, like as an Israelite dwelling among the Iebusits: Faius.

5. And whereas the Apostle said before, v. 15. it is not I that do it, but sin that dwelleth in me: and yet here he saith, I myself, &c. in myself serve the law of sin: the Apostle is not contrary to himself: for he speaketh here of his person that doth both, there of of the cause; Tolet. annot. 25. and so he showeth, secundum repugnantia principia, se repugnantia habere studia, that according unto the contrary beginnings or causes, he hath contrary desires, Pareus.

36. Quest. Of that famous question whether S. Paul do speak in his own person, or of another here in this 7. chapter.

There are of this matter diverse opinions, which yet may be sorted into these three orders. 1. Some think that the Apostle speaketh in the person of a man, not yet in the state of grace. 2. Some of a man regenerate, from v. 14. to the ende. 3. Some that the Apostle indifferently assumeth the person of all mankind, whether they be regenerate, or not. And in every of these opinions there is great diversity.

1. They which are of the first opinion, 1. Some think, that the Apostle speaketh in the person of a natural man, and showeth what strength a man's free will hath by nature without grace: so Julianus the Pelagian, with other of that sect, whose epistles Augustine confuteth: so Lyranus, he speaketh in the person, generis humani lapsi, of human kind after their fall. 2. Some will have the person of a man described, sub lege, & ante legem degentis, not living only before the law, but under it, having some knowledge of sin: so Chrysostom, Theophylact, whom Tolet followeth, annot. 4. 3. Some think that the Apostle describeth a man not altogether under the law, nor yet wholly under grace: but of a man beginning to be converted: quasi voluntate & proposito ad meliora conversi, as converted in mind and desire unto better things, Origen : so also Basil. 〈◊〉 • egal. breviar. and Haymo saith, the Apostle speaketh ex persona hominis poenitentiam agentis, in the person of a man penitent, &c.

2. They of the second sort do thus differ. 1. Augustine confesseth that sometime he was of opinion, that the Apostle speaketh in the person of a carnal and unregenerate man, but afterward he changed his mind, upon better reasons, thinking the Apostle to speak of a spiritual man in the state of grace: lib. 1. Retract. c. 23. lib. 6. cont. Julian. c. 11. but Augustine retaining this sense, thinketh that the Apostle, saying, v. 15. I allow not that thing which I do, speaketh of the first motions only of concupiscence, quando illis non consenttatur, when no consent is given unto them: lib. 3. cont. Julian. c. 26. which concupiscence the most perfect man in this life cannot be void of: so also Gregory understandeth, simplices motus ceruis contra voluntatem, the simple motions of the flesh against the will: and hereunto agreeth Bellarm. lib. 5. de amission. grat. c. 10. Rhemist. sect. 6. upon this chapter. 2. Cassianus collat. 23. c. 15. understandeth a man regenerate: but then by the inner man he would have signified the contemplation of celestial things, by the flesh, curam rerum temporalium, the care of earthly things. 3. Some think that the Apostle so describeth a regenerate man, as yet that he may sometime become in a manner carnal: we see in this example even of Paul regenerate, etiam regeneratum nonnunquam mancipium fieri peccati, that a regenerate man, may sometime become the slave of sin. Rolloch. 4. But the founder opinion is, that the Apostle in his own person speaketh of a regenerate man, even when he is at the best, that he is troubled and exercised with sinful motions, which the perfectest cannot be rid of till he be delivered from his corruptible flesh: of this opinion was Hilary, habemus nunc nobis admistam materiam, quae mortis legi & peccato obnoxia est, &c. we have now mixed within us a certain matter, which is subject to the law of death and sin, &c. and until our body be glorified, non potest in nobis verae vita esse natura, there cannot be in us the nature and condition of true life: Hilar. in Psal. 118. Of the same opinion are all our foundest new writers, Melancthon, Martyr, Calvin, Beza, Hyperius, Pareus, Faius, with others.

3. Of the third sort, 1. some are indifferent, whether we understand the person of the regenerate, or unregenerate, gloss. ordinar. and so Gorran showeth how all this, which the Apostle hath from v. 18. to the end, may in one sense be understood of the regenerate, in another of the unregenerate. 2. Some think that some things may be applied unto the regenerate, as I am carnal sold under sin: but some things only can be applied to the regenerate, as these words, I delight in the law of God, &c. Perer. dispute. 21. num. 38. and yet he rather inclineth to think, that the Apostle taketh upon him the person of a man regenerate: And Origen seemeth to have been of this mind, that sometime the Apostle speaketh in his own person, as I thank God through Jesus Christ, and sometime in the person of a weak man, and young beginner, as in the rest. 3. Some take all this discourse of the Apostle, neither to touch the regenerate, or unregenerate in the particular, but the nature of mankind in general: as Jerome noteth, that the Apostle said not, O wretched sinner, but O wretched man, vt totam complecteretur naturam omnium hominum, & non tantum peccatorum, &c. that he might comprehend the nature of all men, and not only of sinners: lib. 2. cont. Pelag. so also Erasmus, humani generis in se personam recipit, &c. he taketh upon him the person of mankind, wherein is both the Gentile without the law, the carnal Jew under the law, and the spiritual man made free by grace: Annot. in hunc locum.

Now of all these opinions, which are ten in all, we embrace the fourth of the second fort: and this diversity of opinion may be reduced to this point, whether the Apostle speak in his own person of a man regenerate, or in an assumed person of a man unregenerate: the other particular differences, have been dispersedly touched before. Now then the arguments shall be produced with their answers, which are urged on both sides: and first for the negative, that the Apostle giveth not instance here of a man regenerate, and spiritual, but carnal and unregenerate.

Argum. 1. Origen urgeth these reasons: first the righteous man is not said to be carnal, 2. Cor. 10.3. We do not marry after the flesh: But the Apostle here saith, v. 14. I am carnal.

2. Of the righteous the Apostle saith, 1. Cor. 6.20. ye are bought for a price, but here the Apostle saith, v. 14. I am sold under sin.

3. Of the righteous it is said, c. 8.9. the spirit of God dwelleth in you: but here the Apostle confesseth, that no good thing dwelleth in him.

4. Origen also presseth these words, v. • 8. in my flesh I serve the law of sin, if the Apostle should speak thus of himself, desparationem mihi videtur incutere, it were able to strike despair unto us, that there is no man who doth not serve sin in the flesh.

5. The regenerate, such as Paul was, do not only will that which is good, but perform it also: but this man cannot do, that he would, of whom the Apostle speaketh, ver. 15. Tolet.

6. The righteous and just man cannot be said to be captived unto sin, as the Apostle saith of that man, whose person he beareth, v. 23. Cassianus collat. 22. in fine.

7. The Apostle speaking of himself, and of others which are regenerate, said before, v. 5.6. When we were in the flesh, &c. the motions of sins, &c. had force in our members, &c. but now we are delivered from the law, &c. But here the Apostle speaketh of a man, that is captived unto the motions of the flesh, so that the Apostle if he should speak here of a regenerate man, would contradict himself.

8. The scope of the Apostle is to show the invaliditie of the law, that it cannot take away sin, but sin rather is increased thereby, by reason of the weakness of man's nature: it is therefore more agreeable to the Apostles intent, to give instance of a carnal man, in whom sin yet reigneth, then of a regenerate man, that by grace is brought to yield obedience to the law, Tolet. c. 10. in tractat.

9. Jerome, and before him Origen thus show, that the Apostle here assumeth the person of another: like as Daniel being a just man yet prayeth in the person of sinners, saying, c. 9. we have sinned, we have done wickedly, Jerome epist. 151. ad Algasiam.

The former arguments answered.

1. The regenerate simply are not called carnal, but secundum quid, after a sort they are carnal in respect of the unregenerate part: as the Apostle speaking to the Corinthians, that were believers, and justified, sanctified, 1. Cor. 6.11. yet calleth them carnal, in regard of the sects and divisions among them, 1. Cor. 3.1. And one is said to be carnal two ways, either he which is altogether obedient to the flesh and fleshly lusts: or he that doth not yield himself unto them, but striveth against them, and yet against his will feeleth the violent motions thereof: so the Apostle confesseth, that though he war not after the flesh, ye • he walketh after the flesh, 2. Cor. 10.3.

2. The righteous is bought for a price, and redeemed from his sins, and yet in respect of his unregenerate part, the corruption of nature and relics of sin remaining, he is said to be sold under sin, not simply, as the unregenerate is given over wholly, but in part only.

3. In the faithful as they are regenerate, the spirit of God dwelleth, but in their unregenerate part sin inhabiteth: there is no inconvenience to grant, that two diverse inhabitants may dwell in one and the same house, in two diverse parts: for the Apostle speaking of the regenerate, saith, Galat. 5.17. The spirit lusteth against the flesh, and the flesh against the spirit, and these are contrary one to the other: they which feel not this fight and combat are either Angelical, as the Saints in heaven, or they have not yet received the spirit at all, as they which are carnal.

4. There are two kinds of services to sin, the one is a willing service, such as is in the unregenerate, the other unwilling, and in a manner forced, as in the regenerate.

5. The unregenerate have no will at all to do good, for the wisdom of the flesh is not subject to the Law of God, neither can be, Rom. 8.7. the regenerate receive grace to will, and sometime to perform, though not as they would: they are therefore regenerate though not perfectly, as none are in this life.

6. There are two kinds of captivity, the one, when one is wholly captived under the bondage of his own voluntary sin, the other is a forced captivity under the bondage of original sin, this is in the righteous, not the other.

7. The Apostle is not contrary to himself: for it is one thing to obey the lusts of the flesh, as the unregenerate and carnal; another, to feel the motions of the flesh, and to strive against them, as in the regenerate.

8. The Apostles intent and meaning is to show, that the law in it self is good and just, and that it cometh by reason of man's own infirmity, that it is otherwise to him, and thereupon the Apostle to set forth the perfection of the law, giveth instance in the regenerate, that they are not able to keep the law, much less the unregenerate: so that it is more agreeable to the scope and purpose of the Apostle, to speak of a man regenerate, then of one unregenerate.

9. Even Daniel, though he be called a man of desires, that is, beloved, and excepted of God, yet had his sins, which he confessed in his own name, and person: as David is said to be a man after God's own heart, yet he had his sins and imperfections.

4. Places of Doctrine.

5. Places of controversy.

6. Moral observations.

CHAP. VIII.