Matthew Poole and continuators on Romans 8

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

Seeing things are so as I have said; since Believers do not allow themselves in Sin, chap. 7.15. and are in part delivered from it, as v. 25. therefore it follows as 'tis here.

Or no one Condemnation. He doth not say, there is no matter of Condemnation, or nothing damnable in them that are in Christ, there is enough and enough of that; but he saies, there is no actual Condemnation to such. vid. Iohn 3.18▪ and 5.24. there is a meiosis in the words, more is understood than is exprest; he means, that Justification and eternal Salvation is the portion of such. The positive is included in the negative; it is Gods Condemnation only, from which such as are in Christ are exempted; they are nevertheless condemned, and censured by men, and sometimes by their own consciences too.

So we fill it up, but in the Original '[illegible: 1 letter]is only to them in Christ Iesus. The Phrase imports, that there is a Mystical and Spiritual Union betwixt Christ and Believers. This is sometimes expressed by Christs being in them, Verse 10. 2 Cor. 13.5. Col. 1.17. and here by their being in Christ, see 1 Cor. 1.30. 1 Iohn 5.20. Christ is in Believers by his Spirit, and Believers are in Christ by Faith.

This Clause describes the Persons who are united to Christ, or who are exempted from Condemnation. They are such as walk not, &c. By Flesh understand the corrupt nature that is in man. vid. chap. 7.18, 25. Iohn 3.6. Gal. 5.17. to walk after it, is to be lead and guided by the motions of it. That is, it is not their Principle and Guide, there is another Nature or Principle in them, by which they are guided and acted; and what that is, the next words tell you. By the [illegible: 1 letter]pirit some understand the Person of the Spirit, others the Grace of the Spirit, the New or Divine Nature (as it is called) which is implanted in the Soul, in the work of Regeneration: This is called the Spirit. Mat. 26.41. Iohn 3.6. Gal. 5.17. To walk after the Spirit, is to be led and guided by the counsels and motions thereof. It is to regulate and order the whole conversation, according to the rule of the New Creature, or according to the line and square of Gods Word and Spirit. You have the same Phrase, Gal. 5.16, 25. To walk after the Spirit, is not only now and then to have some good Motions, or to do some good actions, but 'tis to persevere and go forward therein; walking is a continued and progressive motion. The connection of these two shews that Negative Holiness is not enough; we must not only abstain from evil, but do good.

Marginal references: Or, [illegible: 3 letters] ing after flesh.

2 For the law of the Spirit of life in Christ Jesus , hath made me free from the law of sin and death .

Some understand hereby the Doctrine of the Gospel, which is called the Law of the Spirit of Life, because it is the Ministry of the Spirit and of Life. Others understand the Efficacy and Power of that Grace and Holiness, wherewith the living and quickning Spirit of God hath filled the Humane Nature of Christ. Others rather understand as regenerating and working the New and Heavenly Life in the Soul, with great Power and Efficacy.

i. e. Which was poured out upon him, and doth still reside in him after a very eminent manner, vid. Isa. 11.2. Luke 4.1. or in Christ Iesus, is as much as by Christ Iesus; 'tis he that gives and conveyes this Spirit, how, when and to whom he pleaseth.

By sin here he aimes chiefly at Original Sin; he doth not say, that those who are in Christ are simply and absolutely delivered from Sin, but from the Law of Sin. i. e. the Power, Dominion and Tyranny thereof.

i. e. From Sin that is deadly or of a deadly Nature, as the Spirit of Life is the living Spirit; so Sin and Death is no more, say some, than deadly Sin. Others take death to be distinct from Sin, and think he speaks of a double deliverance: And then by Death, they understand eternal or the second death. vid. Revel. 20.6. The sence of the whole is this. That the mighty power of the renewing and quickening spirit, did free the Apostle, and doth free all Believers from the command and rule of Sin, so that it doth not reign over them, as formerly it did; and being thus freed from the power of Sin, they are also freed from the power of Death and eternal Condemnation. So it seems as a proof of the foregoing proposition, That there is no Condemnation to them, &c.

Marginal references: [illegible: 1 letter]word [illegible: 1 letter].36. Cap▪ 6.18, in C[illegible: 1 letter]l▪ 5.1.

3. For what the law could not do , in that it was weak through the flesh , God sending his own Son , in the likness of sinful flesh , and for sin , condemned sin in the flesh .

By the Law here he means the moral Law, the Righteousness whereof is to be fulfilled in us, v. 4. What is it the Law cannot do? there are several answers: but this is principally meant, it cannot justify us before God. It can condemn us, but it cannot exempt us from Condemnation. vid. Act. 13.38, 39. Gal. 3.21. Heb. 7.18.

By Flesh, as before, we must understand the corrupt Nature; that is, every man since the fall. This is that which puts a weakness and inability upon the Law. The impotency of the Law is not from its self, but from the condition of the Subject with whom it hath to do. The Law is weak to us, because we are weak to it: the Sun cannot give light to a blind eye, not from any impotency in its self, but meerly from the incapacity of the subject it shines upon.

To justifie and save fallen Man, was impossible for the Law to do; therefore God will find out another way, that shall do it effectually. What his own Law cannot do, his own Son can; and therefore Him he will send.

i. e. Such flesh as sin hath made it now to be subject to many infirmities and weaknesses. Flesh in this clause carryes quite another sence, than it did in the first verse, and in the former part of this verse, then it doth in the following verse; there it is taken morally for the corrupt nature of man, here physically for the Humane Nature of Christ. The word likeness is to be linked, not with Flesh, but with sinful Flesh; he had true and real Flesh, but he had only the appearance and likeness of sinful Flesh. vid. 2 Cor. 5.21. & 4.15. Heb. 7.26. 1 Pet. 1.19.

Either this clause is to be joyned to what goes before, and then the sence is, that God sent his Son in the likeness of sinful Flesh, that he might take away Sin. Or, else it is joyned to what follows, and then there is an ellipsis in it. Something is cut off, or left out, which must be understood. The margent of our Common Bibles insert the word Sacrifice. q. d. by a Sacrifice for sin, or by a sin Offering he condemned Sin, &c. This ellipsis is usual in Scripture. Isa. 53.10. When thou shalt make his Soul Sin; that is (as our translation renders it) an Offering for sin, Ezek 45.19. The Priest shall take of the Blood of the Sin, we read it of the Sin Offering. See the like in Hos. 4.8. 2 Cor. 5.21. Heb. 10.6.

The Syriack reads it, in his Flesh. The meaning is, that God severely punished Sin, and inflicted the curse and penalty of it, that was due to us, in and upon the person of his own Son. God laid on him the iniquities of us all, and he bore them in his body upon a Tree. vid. Gal. 3.13. 1 Pet. 2.24.

In this Verse is a farther proof of the main proposition in v. 1. There are two things in sin that may indanger us as to Condemnation, the power and guilt of it. As to the freeing us from the former, viz. The power of sin, of that he had spoken in the foregoing verse; as to taking away the guilt of Sin, of that he speaks in this verse.

Marginal references: Or, was impossible for the [illegible: 1 span].; Or, because.; Or, by a [illegible: 1 word] for sin.

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

Here is another end of Gods sending his Son as before, it was that he might perfectly fulfil the Righteousness of the Law in or for us, which for us our selves to do in our own Persons was utterly impossible. And yet upon which (as being imputed unto them, and accepted of God on our behalf) we shall be accounted Just and Righteous, as if we had done it our selves. Christs being a Sacrifice for sin was not sufficient to answer all the ends and demands of the Law; there must be doing of what it commanded, as well as suffering of what it threatned: Therefore Christ was sent for both, and both were accomplished by him; and what he did and suffered is accounted unto us as if we had done and suffered it. This is the imputed Righteousness which was so often spoken of Chap. 4. and in reference to this he is said to be made Righteousness for us, 1 Cor. 1.30. and we are said to be the Righteousness of God in him, chap. 5.19. 2 Cor. 5.21.

This was the description before of those that had Union with Christ, and exemption from Condemnation; and 'tis again set down as the description of those who partake of the Righteousness of Christ in this way of imputation; and 'tis added here again, to stave off all others from laying claim to this grace. None but holy walkers can warrantably apply Christs fulfilling or satisfying the Law to themselves, because Christ hath fulfilled the righteousness of the Law for us; none may infer there is nothing for us to do; we may live as we list: for though Christ hath fulfilled the Law in all respects, yet all those for whom he hath so done, or have benefit thereby, are, and must be such as walk not after the flesh, but after the spirit: for the opening of which terms, vid. v. 1.

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 .

i. e. That are carnal and unregenerate persons, in a meer natural estate.

i. e. That are spiritual and regenerate, in whom the Spirit dwells.

i. e. They mind Spiritual and Heavenly things, they relish them most of all. vid. Psal. 4.7. and 73.25.

Marginal references: 1 Cor. 2.14.; Either such things as are absolutely evil, and are called, The Iusts of the Flesh, Gal. 5.19, 20, 21. or else such things as are occasionally evil, as Riches, Honours, Pleasures, &c. These are also called the things of the Flesh, and are such as carnal persons mind. i. e. They savour, affect, and take delight in them.

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

i. e. To be of that temper before described, v. 5. to mind and affect the things of the Flesh, doth cause [illegible: 1 letter]eath, or will end in it; the second or eternal death is chiefly intended.

i. e. to mind and savour the things of the Spirit, to find a sweetness and excellency therein, so as that the bent & inclination of the mind shall be thereto.

It is the way to Eternal Life hereafter, and to a sound peace here, Psal. 119.165. Prov. 3.17. Gal. 6.16.

In this verse we have an account of the different end of those that are carnal and spiritual, as in the former we had a description of their different carriage and disposition.

Marginal references: Chap. 6.21. Gal. 6.8.; Gr. the minding or wisdom of the flesh. So v. 7.; Gr. the minding of the spirit

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

q. d. Neither can the carnal man look for any better issue, Because a carnal mind is enmity against God.

He doth not say it is an Enemy, but in the abstract, it is enmity, which heightens and intends the sence; an enemy may be reconciled; as Esau was to Iacob; but Enmity cannot be reconciled, as black may be made white, but blackness cannot.

This is rendred as a reason of the foregoing assertion, and it is taken from the property of enmity. Those that are at enmity, cross each others wills, and won't submit to one another: and the carnal mind is rebellious in the highest degree against the will of God, unless it be changed and renewed; it is impossible it should be otherwise. There is in it a moral impotency to obedience. vid. Iohn 8.43. 1 Cor. 2.14.

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

This verse is a consectary, or it follows from that which went before.

Not they which are married, as a Pope once expounded it. The next verse refells such an absurd conception; but they that are carnal and unregenerate, the same with those, who in ver. 5. are said to be after the Flesh.

Neither they, nor any thing they do, is pleasing unto him: their best works are dead works, and Silken sins, (as one expresseth it) it must be understood with this limitation, so long as they continue in such a State. vid. Psal. 54.5. Heb. 11.6.

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 .

Here he applies what he had laid down more generally to the believing Romans in particular.

i. e. Not after the Flesh, but after the Spirit (as in v. 5. or not carnally, but Spiritually minded.

The Conjunction here is causal not conditional; it may be rendred, seeing that, or forasmuch as. vid. v. 17. & 31. 2 Thes. 1.6.

The Spirit of God dwells in the regenerate, not only by the immensity of his presence, so he is every where and in all things: but by the presence and efficacy of his grace; the indwelling of the Spirit in Believers, denotes two things. 1. His ruling in them; where a man dwells as Lord, there he doth command and bear rule. 2. His abiding in them, and that for ever. Iohn 14.16.

If he hath not the same Spirit which in the forgoing verse is called, the Spirit of God; it is called, the Spirit of Christ; because it proceeds from him, and is procured by him. Iohn 14.26. and 16.7. Gal. 4.6. When he saith such a one is none of Christs; he means, that he doth not peculiarly belong to Christ, he hath no special interest in him, is no true Member of him. As a Merchant sets his Seal upon his Goods, so doth Christ his Spirit upon his followers, Eph. 1.13.

Marginal references: 1 Cor. 3.16.; Joh. 3.34. Phil. 1.19. 1 Pet 1.11.

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

Before, he said the Spirit of God and Christ dwelt in them; here Christ himself. Christ dwells in Believers by his Spirit.

By body some understand the corrupt and unregenerate part in the godly, as if that were as good as dead in them. But others take the word in its proper signification, and think no more is meant thereby than that the Bodies even of Believers, are mortal Bodies; so they are called in the next verse. They are subject to death as the bodies of other men.

Some by Spirit here do understand the Spirit of God, and he is life; that is, he will quicken and raise up your bodies again to an immortal life. Others by Spirit do understand the Souls, yet not simply and absolutly considered, but as renewed by grace; that is life, or that doth live: it lives a life of Grace here, and it shall live a life of Glory hereafter.

By Righteousness, here understand, either imputed Righteousness, which gives us a right and title to Salvation; or inherent Righteousness, which is a necessary condition required in every Person, that shall indeed be saved. The Sum is, if you be Christians indeed, though your bodies dye, yet your Souls shall live, and that for ever; and your dead bodies shall not finally perish, but shall certainly be raised again; so it follows in the next verse.

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

A Periphrasis of God the Father. The Son raised himself, Iohn 2.19. and 10.18. and yet the Father is said here to raise him from the dead. vid. notes on chap. 1.4.

Raise them from a State of Mortality. & all the attendants to a glorious immortal life.

q. d. If you are sanctified by the Spirit, you shall be raised up by the Spirit also, as Christ was. The wicked also shall be raised at the last day. But the Righteous shall be raised after a peculiar manner, they shall be raised as by the Almighty Power of God; so by vertue of their Union with Christ as his members, and by vertue of their relation to the Spirit as his Temples. They only shall partake of a Resurrection, that is desirable and beneficial to them. Therefore 'tis called Emphatically the Resurrection of the Iust, Luke 14.14. and these two are joyned together, as belonging one to the other; the Children of God, and the Children of the Resurrection, Luke. 20.36.

Marginal references: Chap. 6.4, [illegible: 1 letter] 1 Cor. 6.14. 2 Cor. 4.14▪ Eph. 2.5.; Or, because of his Spirit.

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

This illative particle sends us to the things before delivered. q. d. Seeing we are not in the Flesh, but have the Spirit of God dwelling in us; not only sanctifying and enlivening our souls for the present, but raising and quickening our bodies for time to come, therefore we are not Debtors, &c.

i. e. We are not Debtors to Sin, or the corrupt and sinful nature that is in us. We owe it no service, there is nothing due to it from Believers, but blows, and the blew eye that the Apostle gave it. The Antithesis is omitted, but it is necessarily implyed and understood; and that is, That we are debters to the Spirit, to live and walk after it.

13 For if ye live after the flesh, ye shall die : but if ye through the Spirit , do mortifie the deeds of the body , ye shall live .

viz. Eternally, and never partake of the glorious Resurrection before spoken of. The Godly themselves need this caution; they must not think, that because they are elected and justified, &c. that therefore they may do and live as they list.

i. e. By the grace and assistance of the Spirit.

i. e Kill and put to death. Tis not enough to forbear the actings of Sin, but we must kill and crucifie it. Sin may be left upon many considerations, and yet not mortified.

Evil deeds are called the deeds of the body, because the body is so instrumental in the doing thereof. There are some, that by body here do understand the corrupt nature, the same that before in many places he calls the flesh: this was called, chap. 6.6. the body of Sin, and here 'tis called the body.

viz. Eternally. See a parallel-place, chap. 6.22. Gal. 6.8. vid. v. 6.

Marginal references: Eph. 4.22▪ Col. 3.5.

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

This proves the latter part of the foregoing verse, such as by the Spirit do mortifie Sin, shall live; for they are the Sons of God; and that appears, because they are led by the Spirit of God.

He doth not say as many as live by the Spirit, but as one led by the Spirit; to shew (sayes one) that the Spirit must be the guide & ruler of our Life, as the Pilot is of the Ship, and as a Rider is of his Horse. The Phrase is borrowed (sayes another) either from those which are guided and directed as a blind man in his way; or from those, who wanting strength of their own, are borne and carryed of others: so we are both wayes led by the Spirit, for we can neither see our way, unless the Spirit directs us; nor have we strength to walk in it, unless the Spirit assist and draw us along. The Spirit leads and draws us irresistably and necessarily, and yet not violently or against our wills; though we were unwilling before, yet we are made willing afterwards; so willing, that we desire and pray to be led by the Spirit. vid. and 25.5: Psal. 143.10. Cant. 1.4.

Marginal references: Gal. 5.1[illegible: 1 letter] ▪

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

This verse proves the former, that we are led by the Spirit of God, and are his Children, and that by an effect of the Spirit in them, which is to enable them to call God Father.

He doth not here speak of two distinct Spirits, but one & the same Spirit of God in different person; & at different times, is both the Spirit of Bondage, and the Spirit of Adoption. The Spirit of Bondage seems to respct either that State of servitude, which the People of God were under in the time of the Ceremonial Law. vid. Gal. 4.3, 9. Or it respects the Publishing of the Moral Law upon Mount Sinai, which was with horror and fear. Comp. Exod. 19.16. with Heb. 12.18, 19, 20, 21. vid. Gal. 4.24. or else it respects that horror and slavish fear, which the Spirit of God doth work in mens hearts and consciences, by the Ministry of the Law; when he opens the eyes of men, to see they are in Bondage and Slavery to Sin and Satan, and that they are subject and obnoxious to the Wrath and Vengeance of God; this is many times preparatory and introductory to their conversion; but when they are regenerated they are delivered from it. vid. Luk. 1.74. Heb. 2.15. 1 Iohn 4.18. Object. Many of Gods Children are full of doubts and fears. A. These are not allwayes from the suggestions of Gods Spirit, but the misgivings of their own Spirits. Some distinguish between the Spirit of Bondage and Desertion; the Children of God are delivered from the former, but exercised with the latter.

The Spirit of God is called, the Spirit of Adoption ▪ both because he works and effects it in us, and because he testifies and assures it to us. He might have said, the Spirit of Liberty. The Anthithesis required it; but he said as much, when he calls him the Spirit of Adoption, for Children are free.

Or by whom we cry. Acceptable prayer is wrought in us by the Spirit, v. 26. Abba is an Hebrew or Syriack word, signifying Father, why then is the word Father added in the Greek? To signify, that God is the Father both of Iews and Gentiles. chap. 3.29. and 10.12. or to shew the double Paternity that is in God, he is the Father of all Men by Creation, of Believers only by Grace and Regeneration: Or, rather to denote the importunity and earnestness which ought to be in Prayer, and so it agrees with the former word crying. Ingeminations carry an earnestness with them. There are two places more, where these two words are repeated or used together, Mar. 14.36. Gal. 4, 6.

Marginal references: 1 Cor. 2.[illegible: 1 letter] 2 Tim. 1.7.; Isa. 56.5.; Mar. 14.[illegible: 1 letter]

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

The Spirit of Adoption doth not only excite us to call upon God as our Father, but it doth ascertain and assure us (as before) that we are His Children. And this it doth not by an outward voice, as God the Father to Iesus Christ; nor by an Angel, as to Daniel and the Virgin Mary; but by an inward and secret suggestion, whereby he raiseth our hearts to this perswasion, that God is our Father and we are his Children. This is not the Testimony of the Graces and Operations of the Spirit, but of the Spirit it self. Conceives it thus; A mans own Spirit doth witness to him his Adoption, he finds in himself upon diligent search and examination, the manifest signes and tokens thereof. But this testimony of its self is weak, and Satan hath many wayes and wiles to invalidate it, therefore for more assurance it is confirmed by another and greater testimony, and that is of the Spirit himself, he witnesseth with our Spirits, and Seals it up unto us. He first works grace in our hearts, and then witnesseth to it. This Testimony is not alike in all Believers, nor in any one of them at all times; it is better felt than expressed. He witnesseth to our Spirit (so some read it) by a distinct and immediate testimony, and witnesseth with our Spirit (so the word properly signifies) by a conjunctive and concurrent testimony.

Marginal references: Cor. 1.22. [illegible: 1 word] [illegible: 1 letter].5. Eph. 1. [illegible: 1 word]. & 4.30.; Or, the same [illegible: 1 word]

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

There is a parallel Text in Gal. 4.7. 'tis not so with the Children of earthly Princes. vid. 2 Chron. 21.3.

Or Coheir[illegible: 1 letter] with Christ, he is our Elder Brother, and is not ashamed to call us Brethren; the inheritance is his by Nature, ours by Grace.

The Cross of Christ is the condition of our Heavenly inheritance. The pronoun him, is not in the Original, but fitly supplyed in out Translation; suffering with him, is much the same with suffering for him. Suffering Believers do but pledg Christ in the Cup, that he began to them.

Or Glorified with him, not with equal Glory, but according to our proportion; he was glorified in this way, Luke 24.26. and so must we. Three things implyed in our being Glorified together. 1. Comformity, we shall in some measure be like him in Glory. vid. Iohn 17.22. Phil. 3.21. 2. Conco[illegible: 1 letter]titancy, we shall be present with him in Glory. Iohn 17.24. 1 Thes. 4.17. 3. Conveyance, our Glory will be from him; his Glory will reflect on us, and we shall shine in his Beams.

Marginal references: Act. 14.22. [illegible: 1 letter] Tim 2.11, [illegible: 1 word] ▪

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 .

i. e. I make account, I certainly conclude. vid. chap. [illegible: 1 letter].28. The word is borrowed either from Arithmeticians, who by casting their Accounts do find the true and total Summe: Or, from Logicians, who by considering the Pr[illegible: 1 letter] mises do draw the Conclusion.

It is revealed to us, and it shall be revealed in us. This Text is a confutation of the Popish Doctrine of Merit and humane Satisfaction.

Marginal references: [illegible: 1 letter] Cor. 4.17. [illegible: 1 word]. 1.6, 7; [illegible: 2 letters].13. [illegible: 2 letters], Season.; The word properly signifieth that part of the Ballance which goeth down. q. d. If the sufferings of this life be weighed with the Glory to come, they will be light in comparison. These words to be compared are to be supplyed in our Translation to make up the sense.

19 For the earnest expectation of the creature waiteth for the manifestation of the Sons of God .

This word is four times used in this and the three following verses, only in the 22. verse, tis rendred Creation; that is the subject of which all that followeth is predicated. One main question therefore is this, Of what Creature the Apostle here speaks of? Divers answers are or may be given, I will fix upon two only. 1. By the Creature or the Creation (and v. 22. the whole Creation or every Creature) is meant all mankind, both Iewes and Gentiles, and especially the latter. vid. Mar. 16.15. there Christ gives it in Commission to preach the Gospel to every Creature; 'tis the same word. And in 1 Pet. 2.13. They are commanded to submit themselves to every Ordinance of Man. In the Original it is to every humane Creature, the same word which is in the Text before us; he mean▪ the Gentile or Heathen Magistrates in Authority over them. In the Scripture the Gentiles are sometimes called the World, chap. 11.12, 15. and sometimes the Creature or the Creation. 2. By the Creature is meant the whole World with all the Creatures therein, or the whole Frame and body of the Creation. The Creature in this sence by a Prosopopeia is here spoken of as a rational Person; it is usual with the Spirit of God in Scripture, to fasten upon unreasonable Creatures, such expressions, as are proper only to those that are reasonable. vid. Psal. 96.11, 12. Hab. 2.11. Iames 5.4. So here the Creature (in this sence) is said to expect, wait, &c.

The expectation of the Creature expecteth: An Hebrew Pleonasme: It expecteth with the head lift up or stretched out, Phil. 1.20.

i. e The time when the Sons of God shall be manifested. The Arabick Interpreter puts the Word Glory into the Text, and reads the word thus, the earnest expectation of the Creature waiteth for the manifestation of the Glory of the Sons of God; their Glory for the present is hidden, but it shall be discovered and manifested, 2 Cor. 3.18. The Creature in the sence of the word (as above) waiteth for this, because then it shall be restored to its primitive liberty and lustre, at that time there will be a Restitution of all things. Act. 3.21. But those who understand the Creature in the first sence, do put a quite different interpretation upon this last clause; and that is, that the Gentile world are now earnestly expecting and waiting to see what the Iewes will do, whether they will discover themselves to be the Sons of God, or not, by their receiving or rejecting Christ.

The Apostle Peter speaking of the Epistles of our Apostle in 2 Pet. 3.16. he saith, that there are some things in them hard to be understood, and some think by reflec[illegible: 1 letter] ing upon some particular passages in that Chapter, he doth more especially respect this Context. There is indeed a great deal of obscurity in it.

Marginal references: 1 Joh. 3.2.

20 For the creature was made subject to vanity, not willingly , but by reason of him who hath subjected the same in hope

If these words be understood of the World, and all the Creatures therein contained, then they shew the Creatures present condition, it is subject to vanity, and that first in regard of its insufficiency, it falling short of that for which it was first created and ordained; then a thing is said to be vain, when it doth not answer or reach its proper end: Or in respect of its Transitoriness and uncertainty, of which see, 1 Cor. 7.31. Heb. 1.11, 12. 1 Iohn 2.17. The next verse tells us it is subject to the Bondage of Corruption as well as Vanity. Now this must needs be an unwilling subjection, therefore 'tis here said it is not subject willingly. i. e. of its one accord, or of its proper Instinct and Inclination; what the Will is in those that are rational, the Inclination is in these things that are natural; how comes it then into this condition? The next clause tells us, it is by reason of him who hath subjected the same in Hope.

i. e. God for the Sin of Man hath curst the Creature, and Subjected it to vanity and corruption. vid. Gen. 3.17. and 4.12. Levit. 26.19, 20. And though he hath done this, yet there is ground to expect and hope that the Creature shall return again to its former estate wherein it was created; that it shall be delivered and restored into a better condition, as in the next verse. Those that by the Creature understand the Gentile World, give a different interpretation of these words; they say that the Gentiles are made subject to Vanity. i. e. To Idolatry or a Vain Superstitious Worship. (Idols are called Vanities, Act. 14.15.) or to a miserable wretched estate that (as Hesychius notes) is the import of the word Vanity. And this not so much of their own accord, or by their own free choice, but by the power and malice of Satan, to whom they are justly given up of God, he rules in their hearts, carries them captive at his will, subjects them to all villany and misery. And it is reasonable to suppose of these poor Heathens, that they are willing to be rescued (at least some, and a considerable number of them) from under this vanity and slavery (as it is said, v. 22.) Q. But if he that thus subjects them be the Devil, how is he said to do this in hope? A. These words in hope belong to the end of the former Verse; all the rest of this verse being read or included in a Parenthesis. q. d. The Creature attends the manifestations of the Sons of God in Hope. Mean while it is subject to Vanity, &c.

21 Because the creature it self also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God .

If this verse be understood of the Heavens, and the Earth, and the things therein, the meaning is, that the Creatures in their kind, and according to their capacity, shall be partakers of that Liberty and freedom, which in the Children of God, is accompanied with unspeakable Glory, they shall not partake with▪ the Saints in Glory, but of that Liberty which in the Saints hath great Glory attending it, and superadded to it. The Creature at the day of Judgment shall be restored (as before) to that condition of liberty which it had in its first Creation; as when it was made at first, it was free from all Vanity, Bondage and Corruption, so it shall be again at the time of the general Resurrection. vid. Act. 3.19, 21. 2 Pet. 3.13. Those that by the Creation, would understand the Gentile World, give the sense of this verse. That the very Heathens also shall by the Gospel and Grace of Christ be rescued from those courses of Sin and Corruption, to which they have been long enslaved, into that glorious condition not only of free men, redeemed by Christ out of their bondage to sin and Satan, but even of the Sons of God to have right to his favour, and that never fading inheritance.

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

If here again the Heavens and the Earth, with what is therein be understood, then the Apostle farther enlargeth upon their present State and Condition; before they waited and expected deliverance, now they groan and travail in pain. They also are metaphorical Expressions; one is taken for a Man, who hath upon him a heavy burthen, another from a Woman that is near her delivery, and this they do until now, i. e. From the Fall of Adam to this present day. They that understand the words of the Gentile World, thus interpret them. We the Apostles and Ministers of Jesus Christ, do find by experience, that the Gentiles are very forward to receive the Gospel, when they hear it, whilst the Iewes generally reject it. The Gentile World is as it were in pangs of travail, ever since Christs time till now, ready to bring forth Sons and Daughters to God.

Marginal references: Or, every creature.; Or, in pains of Child birth.

23. And not only they , but our selves also, which have the first-fruits of the Spirit , even we our selves groan within our selves , waiting for the adoption , to wit, the redemption of our body .

The Apostle had asserted and concluded v. 18. That there is a future Glory to be revealed hereafter in the Saints, such as infinitely transcendeth their sufferings now; and this he had confirmed from the earnest expectation of the Creature (the pronoun they is not in the Original) and now he farther confirmes it from the expectation which is in Believers themselves.

Hereby he means that Righteousness, Joy and Peace, which Believers have in this Life; these are the Fruits of the Spirits, and called first Fruits in regard of their order; and in regard of their quantity, they are but a handful in comparison of the whole; little in regard of the fulness which they shall have in Heaven; and in regard also of their signification, the Grace and Comforts of the Spirit of God in this Life are pledges to us of that abundance and fulness of Joy, which we shall partake of in the life to come; as the First fruits of the Iews were an Evidence to them of the ensuing crop.

Among our selves (say some) but it is better read in our Translation, within our selves. It expresseth the manner of the Saints groaning under sin and affliction; it is inward, and from the Heart.

Now we are the Sons of God, Why then should we wait for what we have already? A. We have the right, but not the full possession of our Inheritance; the Apostle himself explains his meaning in the next words.

i. e. Our perfect deliverance from Sin and Misery; this phrase is used in other places. vid. Luk. 21.28. Eph. 4 30. But why of our Body, and not of our Souls? because their Souls would be in actual possession of the inheritance before that day, or because the miseries and troubles of this life are conveyed to the whole man by the body, so that the Redemption of the Body is in effect the Redemption of the whole man.

Marginal references: 2 Cor. 5▪2, 4

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 ?

Though we certainly believe there is such a Redemption or Salvation belonging to us, according to the promise of God, yet for the present we have no possession of it; all the Salvation we have at present is in hope; which according to the nature of it, is of things not yet enjoyed, for vision or possession puts an end to hope; no man hopeth for what he seeth and enjoyeth.

Marginal references: 2 cor. 5.7. Heb. 11.1.

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

q. d. If we indeed hope for Redemption and Salvation which is out of sight, then it is meet that we do with patience digest and bear all our present Evils and Sufferings; true hope is accompanied alwayes with a patient waiting for the things hoped for: therefore you read of the patience of hope. 1 Thess. 1.3. vid. Heb. 6.12. and 10.36.

26. Likewise the Spirit also helpeth our infirmities : For we know not what we should pray for as we ought : but the Spirit it self maketh intercession for us , with groanings which cannot be uttered .

This referreth us, Either to the Work of the Spirit, before noted, ver. 11. He quickneth, and he likewise helpeth: Or rather, to Hope, in the foregoing verse, Hope helpeth to Patience, so also the Spirit.

The Word imports such help, as when another of greater Strength steps in, and sustains the Burthen that lyes too heavy upon our Shoulders; or it is borrowed from Nurses, that help their little Children that are unable to go, upholding them by their Hands or Sleeves.

One way whereby the Spirit helps us, is, by teaching us to Pray. Prayer doth greatly Relieve us under the Cross, and is a great Refuge in Trouble. But we knowing not how to Pray as we oug[illegible: 1 letter]ht, either in regard of Matter or Manner; herein therefore the Spirit aids or helps us, as it followeth: But how? Is it said We know not what to pray for, when we have the Lords Prayer, which contains a perfect Rule and Summary of all things meet to be prayed for? Though the Lords Prayer be a Rule in general, yet we may be to seek in Particulars. God's own Children many times ask they know not what, vid. Iob 6.8. Ionah 4.3. Mar. 10.38. and 2 Cor. 12.8.

There is a Twofold Intercession, one of Christ; of which we read, ver. 34. The other of the Spirit, of which this Place speaks. How doth the Spirit make intercession for us? A. By making Intercession in us, or by helping us to pray. The Spirit is called, Zech. 12.10. The Spirit of Supplication. 'Tis by him, ver. 15. that we cry Abba Father; he Cryes so in our Hearts, Gal. 4.6. God hath sent forth the Spirit of his Son in your hearts, crying Abba Father. The Spirit of our Father speaketh in us, Mat. 10.20. He suggesteth to us what we should pray for; he helpeth us to suitable Dispositions, and many times to suitable Expressions in Prayer, vid. Eph. 6.18. Iude 20.

With inward sighs and groans, which can't be exprest by words. There may be Prayer, where there is no Speech or vocal Expression. A Man may Cry, and that mightily to God, when he uttereth never a word, vid. Exod. 14.15. 1 Sam. 1.13.

Marginal references: Or, helpet[illegible: 1 letter] together.; Mat. 20.22. Jam. 4.3.; Or, the [illegible: 1 word] Spirit.

27. And he that searcheth the hearts , knoweth what is the mind of the Spirit , because he maketh intercession for the saints according to the will of God .

This Phrase is a Periphrasis of God, and is spoken of Him after the manner of Men. God doth not properly search or enquire into any thing, but because amongst Men Knowledge comes by searching; therefore by way of Resemblance, this is attributed to God, though that which is intended by it, is only this, That God knoweth the Heart, Ier, 17.10. Act. 1.24.

Both with the Knowledge of Apprehension and Approbation.

Our Prayers shall be sure to speed, if they are of this sort, 1 Iohn 5.14, 15. Praying according to the Will of God; respects, 1. The Matter of our Prayers. 2. The Manner of our Praying. 3. The End thereof, Iames 4.3.

Marginal references: Rev. 2.23.; Or, that maketh.; Or, acco[illegible: 2 letters]ing to God.

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

Another Argument to comfort us under the Cross, from the benefits of it, we know that all things, &c. It is not matter of guess only and conjecture, but of certainty and assurance. How is this known? 1. By the testimony of God; the Scripture tells us as much. Isa. 3.10. Psal. 128.1, 2. 2. By our own Experience: We are assured of it, by the event and effects of all things, both upon our selves and others.

Even Sin it self; because from their Falls, God's Children Arise more humble and careful. Afflictions are chiefly intended; the worst and crossest Providences; those things that are Evil in themselves, they work for good to the Children of God.

Here is their Op[illegible: 1 letter]ration, and their Co-operation: First, They work together with God. What the Apostle sayes of himself and others in the Ministry, 2 Cor. 6.1. that may be said of other things, especially of Afflictions; they are workers together with God. Some read the words thus, God co-operates all to good. Again, They work together with us; we our selves must concur, and be Active herein; we must Labour and Endeavour to get good out of every Providence; once more they work together amongst themselves, or one with another. Take this or that Providence singly, or by it self, and you shall not see the good it doth, but take it in its Conjunction and Connexion with others; and then you may perceive it. One exemplifies it thus, as in matter of Physick; if you take such and such Simples alone, they may Poyson rather than Cure; but then take them in their Composition, as they are made up by the Direction of a skillful Physitian; and so they prove an excellent Medicine.

Sometimes for temporal Good, Gen. 50.20. always for spiritual and eternal Good, which is best of all. All Occurrences of Providence shall serve to bring them nearer to God here, and to Heaven hereafter.

These words are added to shew the ground and reason of God's Calling us; which is nothing else, but His own purpose and good pleasure; 'tis not according to our worthiness, but his purpose, vid. 2 Tim. 1.9.

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 among many brethren .

Having let fall a Word in the former Verse, concerning the purpose of God; he thinks good, in what follows, to pursue that Subject, and a little to enlarge upon it.

i. e. With a knowledge of approbation; for otherwise, he foreknew all Persons and Things: Or, whom he did forekn[illegible: 1 letter]w for His own, Iohn 10.14, 27. chap. 11.2. 2 Tim. 2.19. This foreknowledge of God, is the ground of our Election, vid. 1 Pet. 1.2.

Whom He was pleas'd to approve of, and to pitch His free Love and Favour upon: He severed from the common lump and mass of Mankind, and did appoint them to be conformed to the image of his Son. i. e. To be conformed to him in Holiness, and Sufferings here, and in Glory hereafter, vid. 1 Cor. 15.49. 2 Cor. 3.18. Ephes. 1.4, 5, 6. Phil. 3.20, 21. 1 Iohn. 3.2.

This is the Limitation of the forementioned Conformity; though there be a likeness in us unto Christ, yet there is an Equality; He still retaineth the Dignity of the First-born, and hath a double, yea a far greater Portion; He is Head and Ruler of all the Family in Heaven, and in Earth, Psal. 45.7, 8.

Marginal references: [illegible: 1 word] 17.22.; [illegible: 1 word]. 1.18. [illegible: 1 word] 1.6.

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 .

He hath already given them the Beginning and Pledge thereof in Grace; and will in due time bring them to the Possession of eternal Life and Glory. Some, under this term of Glorification would have Sanctification included; because, otherwise they think there is a great defect in this Chain of Salvation, here [illegible: 1 letter]et down by the Apostle; of which Sanctification, is one special Link; but this is rather to be couched and included in effectual Calling; which is the Third Link, and already spoken of.

Marginal references: [illegible: 1 word] 2.6.

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

Some refer this Question to what is said in the Verses immediately preceding; Others, to what he had said, v. 28. and Others go higher, and refer it to all that he said before. Some by these things understand Afflictions and Sufferings; more especially, What shall we say to these? or what need we be disheartned by these? For if God, &c.

i. e. Seeing God is for us, 'tis a note of Certainty, not of Ambiguity, vid. v. 9. He takes it for granted, as that which cannot be denied, vid. Psal. 46.7, 11. and 118.6, 7.

i. e. None can; none can be against us successfully; none can be against us safely: Such will harm themselves more than us, vid. Psal. 56.4. Maximilian the Emperour, so admired this Sentence, that he caused it to be Written over the Table where he used to Dine and Sup; that having it often in his Eye, he might have it also in his Mind.

Marginal references: [illegible: 1 word] 14.9.

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 ?

This Phrase, Either shews the Bounty of God, that He did not with-hold Christ; Or the severity of God, that He did not Favour, but Afflict and Punish Him, Isa. 53.4, 5, 11.

vid. Act. 2.23. This doth not excuse Iudas, no nor Pilate and the Iews, though they executed God's purpose; yet they acted their own Malice and Wickedness.

This plainly refers to such Persons as he had before mentioned; such as God fore-knew, predestinated, called, &c. which is not all Men in general, but a set number of Persons in particular; it is an Expression both of Latitude and Restriction; of Latitude, in the word all; of Restriction, in the word us.

q. d. Without question He will; it may be confidently inferred and concluded, He that hath given the Greater, will not stick to give the Less. Christ is more than all the World, or than all other Gifts and Blessings whatsoever.

Marginal references: [illegible: 1 word] 5.6,; [illegible: 1 word] 4.25.

33. Who shall lay any thing to the charge of Gods elect ? It is God that justifieth.

Who can implead such, or put in any Accusation against them? There is nothing to Accuse them of, they are justified; and there is none to Accuse them; It is God that hath justified them; the Supream Judge hath absolved them. This seems to be taken out of Isaiah 50.8, 9. They were Christ's Words there, and spoken of God's justifying him; they are every Believers Words here, and intended of God's justifying them. Here seems to be two Reasons of their Indemnity; One is imply'd, i. e. God's electing them: The Other exprest, i. e. God's justifying and acquitting of them.

Marginal references: Rev. 12.10, 11.

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

As none can Accuse the Elect of God, so much less can any Condemn them, vid. ver. 1.

And 'tis He that is the Judge, and must condemn them, if they be condemned. His Death frees them from Condemnation; thereby he hath made a sufficient Attonement and Satisfaction for all their Sins: And that which hath long ago satisfied in Heaven, for the Sins of all the Elect, may very well serve to satisfy the Heart and Conscience of a Believing sinner here on Earth. Such a One may throw down the Gauntlet, as the Apostle doth, and Challenge all the World. Let Conscience, carnal Reason, Law, Sin, Hell, and Divels bring forth all they can, it wont be sufficient to Condemnation; and that because of Christ's Death and Satisfaction.

The Resurrection of Christ hath a special Influence upon our Iustification; and therefore the Apostle puts a rather upon it, and that Comparatively to the Death of Christ, vid. Chap. 4.25. and the Notes there.

Faith finds matter of Triumph, not only▪ from Christ's Death and Resurrection, but from his Session at the Right Hand of God, and Intercession for us.

Marginal references: Job 34.29.; Mark 16.19. Heb. 12.2.; Heb. 7.25. & 9.24.

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

He continues his Tryumph: He doth not say what, but who; though He instanceth in Things, and not in Persons; yet it is exprest Personally, because that these things do commonly do us hurt in the improvement of Persons, whether of Satan or Wicked Men, who are Instrumental thereunto.

Understand is either Actively, from our Love of Him; or Passively, from His Love of Us; the Latter seems to be chiefly intended, Who shall separate us from the Love of Christ? or from the Sense and Manifestation thereof.

He makes an Enumeration of particular Evils; of seven in number; and he begins with the Lesser, and riseth to the Greater; placing them in order, not casually, but by Choice. The word Tribulation, signifies any thing that presseth or pincheth Us.

The word Properly, signifies straitness of Place, and is transferred from the Body to the Mind, to point out the Anguish or Perplexity thereof.

The word Properly, signifieth a Driving from place to place; Banishment is implied therein, if not chiefly intended, vid. Mat. 10.23.

Any danger or hazard of Life, in any kind whatsoever, vid. 2 Cor. 11.26.

This is put Figuratively, for death it self, especially violent death.

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

He cites this Testimony to prove, That none of the forementioned Evils; no, not Death it self can separate Believers from the Love of Christ: 'Tis taken out of Psal. 44.22. The Argument seems to be this, The Saints of Old have endured all manner of Sufferings, and yet were not Separated from the Love of God; therefore such Sufferings cannot separate them now.

Not for our Sins sake, but for Christ's, or for Righteousness sake, Mat. 5.10. and 10.18, 39. 1 Pet. 3.14.

How could they say this? Killing takes away all Complaining, and makes the Parties so dealt with, uncapable of saying, how it is with them. This Expression Notes the danger and desperateness of their Condition: 'Tis usual in Scripture to set forth an eminent Danger, under the notion of Death, vid. 1 Cor. 15.31. 2 Cor. 1.10. and 4.11.

i. e. Continually without ceasing, vid. Psal. 38.6, 12. and 71.24. & 73.14. Prov. 23.17. Chap. 10.21.

i. e. We are designed for Destruction. Our Enemies make account they can Destroy us, as Men do Sheep, that they have by them in the Slaughter-house. They reckon they have us at Command, and can cut us off when they li[illegible: 1 letter]t. Or rather thus, They make no reckoning of our Destruction; they make no more of killing Us, than Butchers do o[illegible: 1 letter] killing Sheep: Our Death is very cheap in their account, Psal. 44.11, 12. Here let me insert a Tragical Story of the Christians of Calabria, that suffered Persecution, Anno 1560. They were all shut up in one House together, as in a Sheepfold: An Executioner comes in, and among them takes one, and blind-folds him with a Muffler about his Eyes, and so leadeth him forth to a larger Place, where he Commandeth him to Kneel down; which being done, he cutteth his Throat, and so leaveth him half Dead; and taking his Butchers Knife and Muffler, all of gore Blood, he cometh again to the rest, and so leading them one after another, he dispatcheth them to the number of Eighty Eight, no otherwise than a Butcher doth his Sheep. Fox his Act. & Monum.

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

i. e. In Tribulation, Distress, &c, as before, v. 35.

Or we overcome. We Conquer, when we our selves are conquered; We conquer by those, which are wont to conquer others; we beat our Enemies with their own Weapons. The meaning seems to be this, The Devil aims in all the Sufferings of God's Children, to Draw them off from Christ, to make them Murmur, Despair, &c. But in this he is defeated, and disappointed; for God Inspires his Children with such a Generous and Noble Spirit, that Sufferings abate not their Zeal and Patience, but rather increase it. We Christians laugh at your cruelty, and grow the more resolute, said one of Iulian's Nobles to him.

A short Description of Christ, together with a Reason of a Christians Success. The conquest he hath over Sin, and over Sufferings also, is not from himself, or his own Strength, but from Christ, &c. vid. chap. 7.24, 25. 1 Cor. 15.57. 2 Cor. 2.14. 2 Tim. 4.17.

Marginal references: but, Or, nevertheless.; 1 Joh. 4.4. & 5.4, 5. Rev. 12.11.

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

Or I am fully assured, not by any special Revelation, but by the same spirit of Faith, which is common to all Believers, 2 Cor. 4.13.

i. e. Neither fear of death, nor hope of life.

1. The Evil Angels; for the Good Angels would not attempt the Separating us from the love of Christ. There are some, that think the Good Angels to be also here intended; and they understand it by way of Supposition. q▪ d. If they should endeavour such a thing, they would never Effect it; and thus they make the Apostle here to Argue, as he doth in another Place, Gal. 1.8.

Some would have the Evil Angels to be here intended, and the Good Angels in what went before; in Col. 2.15. they are thus termed: But others, by Principalities and Powers, do rather understand Persecuting Princes, and Potentates.

i. e. The Evils and Pressures that are upon us now, or that shall be upon us hereafter. He makes no mention of the things past, for they are overcome already.

Marginal references: Eph. 1.21. & 6.12. Col. 1.16. 1 Pet. 3.22.

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 .

i. e. Neither the height of Honour, and worldly Advancement; nor the depth of Disgrace, and worldly Abasement. Some take height and depth for a comprehensive Expression, which the Scripture useth, when he takes in all, and leaves nothing out.

This is added to the rest, as an, &c. at the end of a Sentence. And to supply whatever our Fancies might, in this case, frame to themselves. Or the Apostle here makes an end of his Induction; and because it had been endless to reckon up all the Creatures, he closeth in this manner; If there be any other creature.

Which he bears to us, as Members of Christ, and are by Faith United to Him, vid. v. 35. and Notes there.