retained, and now it 1s uſed to fignitic any reward or ſtipend what- e By death here we muſt underſtand not only temporal, bur alſo and more eſpecially, eternal dearh, as appears by the oppo- fition it hath to eternal Life : This 1s the juſt and rrue hire of S:. f He doth not ſay that eternal life is the Wages of Righteouſneſs, He varies the Phraſe on purpoſe, to ſhew, that we attain not eternal Lite by our own merits, our own works or worthineſs, but by the Gf? vr Grace of God ; for which cauſe he alto addeth, through Jeſus Chriſt our Lord. vid. Aug. lib. de gratia & libers arvitrio, c. 9. Let the Papifts (it rhey can) reconcile this Text to their diſtinQtion of Mortal and Ven:ul Sins, and to their Doctrine of the meritoriouſieſs of good
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22.
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5 Eor i wien we were inthe fleſh &, the T motions of fins which were by the law /, did work 1n our mem- bers: to bring forth fruit unto death ».
i n 4. For bringing forth of which Fruit unto God, we have now better helps than formerly we had; or we are in much better Cir- cumſtince than formerly we were: And fo he proceeds to thew how our preſent State doth differ from the former. + 7. e. In our Carnal Fleſhly State, before we were Regenerated, or under the Carnal Paxdzgogy of the Law ; for in the next Verle he ſpeaks of our being nw delivered from the Law. | i. e The corrupt Inclinati- ons to Sin, which are drawn forth by the Law, as ill Vapours are 12:{ed our of a Dunghil by the Sun, or which are irritated by the L.1w ; of which by and by. m wid. c. 6. 13,16. % 2. e. Such 111 Fruit as ends in Death, c. 6. 21.
& Bui now o we are delive:ed from the law p, [| that bing dead.wherein we were held gz that we ſhould ſerve in * newneſs of {piritz,and not z» the oldneſsof theletter -.
0 3. e. Being brought out of our Feſhly State. p See the Notes on-wer. 4. q4 The Relative is not in the Greek Text,bur it 15 welliup- plied to 31] up the Sence. The Antecedent mult be eirher Sin or the Law ; by both of theſe we were held or detained whilft Unregene- rate : But now neither of theſe have any power to hold us with. Some read it, Ye being dead, the Old Man of which he j pake in the foregoing Chapter. » z. e. That we ſhould ſerve God or Jetus Chriit our New Hu:band in true Holineſs, which is wrought in us by the renewins of the Spirir; or ſerve him in a new Spiritual manner. 5 i.e. Not in an outward and ceremonial manner, according to the Letter of the Law; which Service or way of Worſhip, 1s now Anti- quatcd, and grown out of date, The word Olanes in{inuates the aboliting theroot,, becauſe of infuthciency, Heb. 8. 13. _
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- G1.ic that we fay then 2 Is the law im? ford; Nay. If had notknown fin, but by the Law « : fo; | bad not known | luſt 2», except the law had faid,
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{ Here is another Anticipation of an Obje&ion, which might ail: tom what the Apoſtle had ſaid, wer. 5. that Siz was power- ful in us by rhe Law, Some might Objc& and ſay, That the Law « then was $in. 7. ec. That it was the casſ{c of jt, and a fa&for for ic. To this he Anſwers, by his uſual Note of Dcteſtation, Gd ſerbid. u 7, e. I had nt known it ſo clearly and eijtecually ; ſo as to humble and drive me to Chriſt. For otherwiſe , Nature it {elf reacherh a difference of good and evil in many things. He adds this as a Reaſon why the Law cannot be the cauſe of Sin, becauſe it diſcovers and reproves Sin; it dete&s and damns 1t ; and that it fo doth, he proves from his own Experience. w 7z.e. 1 had not kyown it to be Sin. By Left here ſome underſtand, that concupiſcence, whichthe Schoolmen call unform'd concupsſcence, which hath not the conſent of the Will: For the concupiſcence to which we Conſent, the Heathens themſelves know to be Sinful; but that which hath not the Conſent of the Will, or the firſt motions zo Sin, they held to be no Sin, asneith-r did the Phariſees, amongſt whom Par lived ; nor do the Papiſts to this very day. Some by Luft do underſtand original Sin, which is the Fountain from whence all particular Les do How ; the hot Furnace from which all ſinf-4 Moons, as fo many Sparks, do continually Ariſe : This is called Luft likewiſe, in Jam. 1. 14. and this is forbidden in every Com- mandment ; for where any Sin is prohibited, there the Root alſo is prohibired ; bur more particularly it is forbidden in the Tenth Com- manameant, x Some underſtand the Law in general ; but the Arti- cle ue'd in the Greek ſeems to reſtrain it to a particular Precepr, Be- ſides, they are the very words of the Tenth Commanamen:. Bur, Why doth he not mention the ObjeRQs thar are ſpecified in that Commanament ; as Thy Neighbours Houſe, Wife, &c? The Anſwer is, That that was not Material ; for the Apoſtle ſpeaking of inward Concupiſcence, which without the Law is latent and undiſcovered ; It was enough to name the ſu it ſelf, ſeeing the Objetts abour which it is Converſant arc of all forts, and can hardly be numbred.
S ut * fin ytaking || occation by the commandment z, wrought inme all manner of concupiſcence a, for * with out the jaw fin b was dead c