9 For I was alive without the law 11 For sin, taking occasion by the once: but when the commandment commandment, deceived me, and by it came, sin revived, and I died. slew me. 10 And the commandment, which was ordained to life, I found to be unto death. c Matt. 19:20. Luke 10:25-29. | f 21-23. 8:7. 15:29. 18:9-12,21. Phil. 3:5,6. d Matt. 5:21,&c. 15:4-6. Mark 7:8-13. e 3:19,20. 10:5. Ps. 40:12. Gal. 3:10. Jam. 2:10,11. g 4,6. marg. 11. 3:20. Gal. 2: 19. h 10:5. Lev. 18:5. Ez. 20:11. 6 12,13. Neh. 9:13. Ps. 19:712. 119:39,86,127,128,137,140, 172. 1 Tim. 1:8. m 7. the judgment of God, that the transgressions of that law were worthy of death? (Rom. 1:32.)' Guise. (Notes 2:12-16. 5:12—14.) 1 Pet. an object withheld by Providence, was criminal, ""without the law," (meaning the law given by even so criminal as to expose him to the curse of Moses,) "sin is dead," not able to hurt me; or, the law. (Marg. Ref. y.-Notes, Ex. 20:17. without the law of Moses, which annexes death Matt. 5:27,28.) Nay, he should not have felt so 'to transgression, sin is as good as dead, is not many lustings, or covetings, if the very strictness able to have its will against me, and bring death of the commandment, "Thou shalt not covet," "upon me. For this is contrary to the apostle's had not given occasion to them. So that "sin," 'peremptory assertions, that "by one man sin (his depraved nature spoken of as an agent,) trai-'entered into the world and death by sin;” “that torously watching the opportunity of destroying 'sin was in the world until," or all along before, him, "took occasion by the commandment" to "the law;" and that "death reigned from Adam excite in his heart "all manner of concupiscence." to Moses." (5:12-14.) How then could it be The imagination began to rove, and the heart to 'said, that sin was not able to hurt the apostle, or hanker after forbidden objects; and so he was to bring death on him, or upon any other Jew, led to conceive of some greater satisfaction in without the law of Moses: since "it had reigned them, than in those which were not forbidden. unto death" so many hundred years before that (Marg. Ref. z, a.)—That man has no deep knowl-law was given; and we are told, that the very edge of human nature, or the perverse wicked-heathens, who had only the law of nature, knew ness of his own heart, who does not observe, or is not conscious, of this irrational propensity, to fancy that there is something exquisitely pleas. urable, in what is out of our reach, or prohibited. Lust. (7) "Concupiscence." Marg. Thy εIndeed it seems natural to expect, that it would | Svprav. 8. 1:24. 6:12. 13:14. The change of the be so with the posterity of those, who could be words in the translation, where the same word is satisfied with no fruit in the garden of God, ex- used in the original, often perplexes the reader. cept that which he had forbidden: amidst the Eva, so far from meaning exclusively "lust," profusion of Eden perhaps that tree had been in the common acceptation of that term, signidisregarded, if it had not been prohibited. (Noles fies a strong desire of any kind; and is used in a and P. O. Gen. 3:1-6.) We readily observe good sense; (See on Luke 22:15.) or in a general this propensity in others, especially in our chil- but evil sense. (Gal. 5:16. Eph. 2:3. dren; though perhaps self-love may make us 4:2,3.)-Thou shalt not covel.] Ove exidupnosis. 13: blind to it in ourselves.-"For without the law 9. Matt. 5:28. Luke 22:15. Acts 20:33. Gal. sin was dead:" not only the same affections and 5:17. Jam. 4:2.-Ex. 20:17. Sept.-Occasion, actions could not have hurt us, if the law had (8) Apopunv. 11. 2 Cor. 5:12. 11:12. Gal. 5:13. not given sin its condemning power; but the sin-1 Tim. 5:14. Ex ano, et boun See on Acts 14:5. ful principle lay comparatively in a dead or dor--Wrought.] Kartioyacaro. 13,15,17,18,20. mant state; as a frozen serpent is inactive and in- on 2:9. (Note, Jam. 1:13-15.) noxious, till the warmth enlivens it and it recov- V. 9-12. It seems evident, that the apostle in ers vigor; and then, if provoked, its nature be- these verses, and in the subsequent part of the comes apparent. (Marg. Ref. b.-Note, 8:5-9.) chapter, spoke literally of himself, and his own Thus the spiritual precepts and awful sanctions experience. If he personated another man, why of the law, excite the depravity of the heart by did he not give some intimation of his design? In their contrariety to it; as the alkali produces an another place he fairly brought forward the Jew; effervescence by its contrariety to the acid; and (Note, 2:17-29.) and ambiguity is no characterso the heart rises in blasphemous enmity to the istic of his writings. Indeed, I apprehend, that law, and rushes more impetuously into trans- the more humble and spiritual any Christian is, gression. In what sense can this be applied to the more clearly will he perceive, that the aposthe ceremonial law, the ordinances of which a tle describes the experience of the true believer, carnal mind might readily comply with, provided from his first convictions, to his greatest progress their relation to the gospel were not perceived? in grace during this present imperfect state. Does the tenth commandment belong to the cere- His avowed object is to shew that the law can do monial law? Where is the marked transition, nothing for a sinner, either to justify or sanctify from the ceremonial to the moral law, to be found him; and that the believer feels this daily, as in this discussion? Is not the apostle evidently long as he lives. "I was," says he, "alive withthroughout illustrating one proposition; namely, out the law once:" he was once a Pharisee, ig. that those who are under the law are slaves to norant of the spirituality of the law, and only at'sin?' The inconsistency of expositors, who set tentive to the outward letter; to the corrupt glossout with confining the meaning to the ceremo- es of the scribes, which were suited to limit and nial law, or the Mosaic dispensation; and then explain away even the literal sense of the comglide, either imperceptibly to themselves, or at mand; (Notes, Matt. 5:19-22,33-37,43-48.15:1 least without hinting it to their readers, to the -14.) and to ceremonies and traditions: and, havmost spiritual precept of the moral law, must be ing some general decency of character, without obvious to every attentive student: and the per- any acquaintance with his inward depravity, he plexity which arises from this source is inex- concluded that his heart and life were good, and pressible. It is surprising to me, that the that he was in a state of acceptance with God. learned Mr. Locke, and some others after him,||(Marg. Ref. c, d.) But when "the command'should make the sense of the passage to be, ment came" to his conscience, by the convicVOL. VI. [49 7 See der sin. but I am carnal, sold un 13 Was then that which is good,|| 14 For we know that P the law is made death unto me? God forbid. But spiritual; sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 4 8:5. Gal. 3:21. [Practical Observations.] o 8-11. 5:20. Jam. 1:13-15. P q 18,22,23. Job 42:6. Ps. 119: Epb. 3:8. Matt. 16:23. 1 Cor. 3:1-3. $ 24. Gen. 37:27,36. 40:15. Ex. 21:2-6. 22:3. 1 Kings 21:20. 2 Kings 17:17. Is. 50:1. 52:3. Am. 2:6. Matt. 18:25. Luke 15:29. The tenth commandment seems to be especially intended.—Revived.] Avešnoev. 14:9. Luke 15:24,32. Rev. 20:5.-Occasion. (11) Apopμnv. See on 8. Sin took occasion by the law. for both the pravity of our nature was more in'flamed by the prohibition; and we wished it removed as a rub, or a block, out of the way.' Leigh. (Note, 8:5—9.) V. 13. The question here recurred, Was a "good" law made death to those who were under it? Was this its natural tendency and efficacy? (Notes, 5-8.) This conclusion the apostle rejects with detestation. Wholesome food, or a valuable medicine, through a diseased state of the body, or when taken improperly, may "occasion" death, contrary to its general and proper tendency: but poison kills, as a cause, by its native efficacy. The law may occasion death through man's depravity; but sin is the poison that causes death. It was not therefore the law, "but sin," which was made death to the apostle. “Sin took occasion," from the goodness of the law, to manifest its own deformity, odiousness, and dire malignity, by "working death in him by that which was good," as an intemperate man murders himself, not by a sword or by poison, but by the wholesome gifts of a bountiful Providence. Thus, through the commandment "sin became exceed of sin, as well as the sinfulness of the human heart, were most clearly shewn; in order that the abounding grace of God might appear the more glorious. (Marg. Ref.-Note, 5:20,21.) tions of the Holy Spirit, and he perceived its righteous and extensive requirements, and its severe denunciations: he found the sinful propensities of his heart, which before seemed dormant,|| rise against it; and every endeavor, to fulfil its precepts, shewed him more plainly his inability to do it. The probibition of what we desire 'makes us think the enjoyment of it more sweet 'and valuable; or at least provokes "the carnal 'mind, which is not subject to the law of God," 'to a more fervent lusting after it. Sin is in 'scripture represented as an enemy that seeks our ruin and destruction, and takes all occasions to effect it. 23. ... 1 Pet. 2:11.' Whitby. (Notes, 7,8. 5:20,21.) Thus his former hopes died away; he found himself a helpless sinner under merited condemnation, and became as a dead man, except as the gospel revived him from despondency. (Note, 2 Cor. 5:13-15.) Thus the law, of which the promise was, "The man that doeth these things, shall live in them," which was originally ordained to life for holy creatures, and from which, he, though a sinner, had expected heaven, was found to be unto death:" even as the law of any country, which secures the lives of honest men, is "found to be unto death" by the murderer or robber. (Marg. Ref. f—h.) The ceremo nial law was not "ordained unto life," except as it pointed out Christ, the Substance of its shad-ing sinful;" that is, the odious and ruinous nature ows; and it was found unto death by none, but those who made it an appendix to the covenant of works, and rejected Christ for the sake of it: and this perfectly coincides with the interpretation above given.-Sin, the corruption of fallen nature, being averse to the holy strictness of the moral law, by its extreme deceitfulness, seduced Paul into various transgressions, and thus slew all his self-righteous hopes, and actually brought him under deeper condemnation. Not that the law caused this, or even gave any just occasion for it: but "sin took occasion" froin it; as a wick- V. 14. The apostle here proceeds to confirm ed man takes occasion from a pious discourse, or his position.-"We know," says he, and allow, a friendly admonition, to scoff, blaspheme, or "that the law is spiritual." It is not like human rage the more. (Marg. Ref. k.-Notes, Prov. laws, which reach only to the outward actions, 9:7-9. 23:9. Matt. 7:6. Acts 18:1-6.) The and take no cognizance of the motives, affections, whole law must therefore be allowed to be per- and thoughts; for God chiefly respects these: fectly holy, the transcript of the divine charac-(Marg. Ref. p.-Notes, Ex. 20:1. Deut. 6:5. Ps ter; and each commandment, (especially that 51:5,6.) the law requires an entire conformity to which prohibits "coveting,") most "holy," and at the spiritual excellency of the divine perfections, the utmost distance from moral evil; most "just," and such a state of the heart, as approves itself as requiring nothing more than what is right- to him, who "is a Spirit:” and it allows of notheously due to God and our neighbors; and most ing but what is done from the most pure and sub"good," as tending to the true welfare of our-lime motives, and in perfect love, zeal, gratitude, selves, our families, the community, and all man- and delight. Compared with this most holy rule kind: so that the universal observance of it of conduct, the apostle found that he was "carnal, would almost annihilate the evils of the world, sold under sin:" his nature was perfectly opposite and convert earth into heaven. (Murg. Ref. 1, to this spiritual law; and even, after all his atm.-Notes, Ex. 20:1,17. Ps. 19:7-11. Gal. 3: tainments in grace, he found himself so very far 19-22. 1 Tim. 1:8-11.)-The apostle never short of this perfection, and in every respect so passes such eulogiums on the ceremonial law, or unable to attain to it, though he ardently aspired the Mosaic dispensation: they had a temporary after it; that he seemed comparatively to be fitness and goodness; but they "made nothing "carnal," and like a man who is sold against his perfect," and consisted of "carnal ordinances," will to a hated master, from whom he can by no which continued in force "till the time of ref- means set himself at liberty. (Marg. Ref. q—s.) ormation" and no longer. (Notes, Heb. 9:8-10.)-Numbers cannot conceive, that St. Paul could I was alive. (9) Ewv. i Thes. 3:8.-Without mean this of himself as a confirmed believer; and, the law.] Xwpis vous. See on 3:21.-The command-finding it to be inseparably connected with what ment.] Της εντολής. 813. Malt. 5:19. 15:3,6. || follows, they would explain the whole of an Exceeding sinful.] Καθ' υπερβολήν ἁμαρτωλος. Yobon, Cor. 12:31. 2 Cor. 1:8. 4:17. 12:7. Gal. 1:13. Ab breрbaw, Eph. 1:19. 2:7. 3:19. 'Kad breрbolny, pro nephaλovтws, valde, maxime.' Schleusner.-'Apaprwλos. 3:7. 5:8,19. See on Luke 15:1. Ut appareret, peccatum esse maxime de'testabile, et pœna dignum.' Schleusner. 15 For that which I do I allow not; [[ not, I consent unto the law that it is for what I would, that do I not; but good. * what I hate, that do I. 16 If then I do that which I would 2 17 Now then it is no more I that do it, but a sin that dwelleth in me. 18 For I know y 12,14,22. Ps. 119:127,128. z 20. 4:7,8. 2 Cor. 8:12. Phil. 3: a 18,20,23. Jam. 4:5,6. b Gen. 6:5. 8:21. Job 14:4. 15: that in me (that is, 14-16. 25:4. Ps. 51:5. Is. 64: 6. Matt. 15:19. Mark 7:21-23. Luke 11:13. Eph. 2:1-5. Tit. 3:3. 1 Pet. 4:2. awakened Jew, or some other convinced sinner, 11, vv. 7-9.)-Some indeed suppose the transi who is seeking justification by the "works of the tion from the experience of the apostle, under law;" or at most of an unconfirmed believer. But his first convictions, to his subsequent conflict such things are spoken, as are true of none but with indwelling sin, to be made at the next verse: real Christians; and the whole is actually verified but the change of tense in this place does not adin their experience. A believer cannot willingly mit of that construction.—In the very same chapsell himself to work wickedness, as Ahab did; ter, in which our Lord pronounces Peter "bless(Note, 1 Kings 21:25,26.) nor will he imitateed," as a believer, he says, "Thou savorest not those slaves, who love their master and his ser- the things that be of God, but those that be of vice, and refuse liberty when offered to them: || men:” (Notes, Matt. 16:17—23.) that is, thou art (Note, Ex. 21:3,6.) yet, when he compares his "carnal," not totally, but in a considerable deactual attainments with the spirituality of the gree. Thus likewise the apostle addresses the law, and with his own desire and aim to obey it; Christians at Corinth as carnal, even when he he sees that he is yet to a great degree "carnal" speaks to them "as babes in Christ." (Note, 1 in the state of his mind, and under the power of Cor. 3:1-3.) Humbly to confess, and deeply to evil propensities, from which (like a man sold for lament, that we are thus "carnal and sold under a slave, he cannot emancipate himself. He is sin," is very far indeed from the disposition and "carnal" in exact proportion to the degree, in conduct of a willing slave to his lusts: and the which he falls short of perfect conformity to the readiness, with which numbers of the most emilaw of God: and he indignantly and reluctantly nent believers adopt the apostle's language, thus far serves an abhorred master; yet cannot shews that it is very suitable to their strong feelshake off the galling chain, till his powerful and ings of abhorrence of sin, and of self-abasement. gracious Friend comes to rescue him from it. It "I abhor myself, and repent in dust and ashes." is true, this inability lies in the remaining evil of (Notes, Job 1:1. 42:1-9. P. O. 1-6.) "Woe is his heart alone: yet, it is a real, but most humili- me! for I am undone: for I am a man of unclean ating hindrance to his serving God, as angels lips." (Note, Is. 6:5. P. O. 1-8.) "My soul and the spirits of just men made perfect do; or as cleaveth unto the dust." (Note, Ps. 119:25.) the Savior did, who could say, "The prince of "Surely I am more brutish than any man!" this world cometh, and hath nothing in me.' (Note, Prov. 30:2,3.)-Indeed all the complaints (Notes, John 8:27-29. 14:29-31, v. 31.) To this of the prevalence of sin, and all the longings and perfect holiness the zealous believer cannot but pantings after holiness, and all the earnest cries aspire; nothing short of it will ever satisfy his for pardon, teaching, quickening grace, which "hungering and thirsting after righteousness;" || pervade the book of Psalms, especially the hunand this proves that in another sense, he is "made dred and nineteenth Psalm, are entirely coincifree from sin," that is, set at liberty from its hat-dent with this complaint of the apostle, and arise ed dominion, and become the "servant of right-precisely from the same source; a "delight in the eousness." (Note, 6:16-19.)-As the apostle was || law of God;" and a painful consciousness of great far more enlightened and humble than Chris- || remaining want of conformity to it. (Notes, Ps. tians in general are, doubtless this clog was more 119:5. Malt. 5:6.) uneasy to him, than it is to them; though most of Spiritual. (14) Пvεvμтikos. 1:11. 15:27. 1 Cor. us find our lives at times greatly embittered by 2:13,15. 3:1. 9:11. 10:3,4. 12:1. 14:1,37. 15:44, it. So that this energetic language, which many 46. Gal. 6:1. Eph. 1:3. 5:19. 6:12. Col. 1:9. imagine to describe an unestablished believer's || 3:16. 1 Pet. 2:5.-Carnal.] Eapkikos. 15:27. 1 Cor. experience, or even that of an unconverted per- 3:1,3,4. 9:11. 2 Cor. 1:12. 10:4. Heb. 7:16. 1 son, seems to have resulted from the extraordina-|| Pet. 2:11.-Sold under sin.] Пempaμevos bTO TηV ry degree of St. Paul's sanctification, and the papriav. Matt. 18:25, et al.-1 Sam. 23:7. 1 Kings depth of his self-abasement and hatred of sin: and||21:25. Is. 50:1. 52:3. Sept. Tηv åμapriav, 7,8,9, the reason of our not readily understanding him 11,13,17,20,23.-In all these texts with the artiseems to be, because we are so far beneath him cle, "the sin, which dwelleth in us," and which in holiness, humility, acquaintance with the spir- the apostle speaks of as a person, or agent, is ituality of God's law, and the evil of our own evidently intended. hearts, and in our degree of abhorrence of moral V. 15-17. The apostle here begins more parevil. (P. O. Matt. 8:5-13. Note, Eph. 3:8.) In ticularly to enlarge on the conflict, which he daithe former part of the chapter, the apostle had ly maintained with the remainder of his original spoken in the past tense, "I was alive, &c." (9) depravity. He was frequently tempted by "the but here he uses the present, to which he uní- sin that dwelt in him" into such tempers, words, formly adheres in what follows. He had describ- or actions, as he did not approve or allow, in his ed his state, as a blind proud Pharisee; and the renewed judgment and affections. He earnestly manner in which he became "dead to the law," desired, and fully determined, if possible, to peras to dependence on it for justification: (Note, form a perfect obedience to the law of God; but Gal. 2:17-21.) and here he shews, that even, as he continually fell short of this: and, while he a confirmed Christian, all his hope and all his ho- "hated" and abhorred every kind and degree of liness must come from Christ, according to the sin, he found it impracticable wholly to avoid new covenant. Thus in another place he says, committing it in work, or word, or thought. In "What things were gain to me, these I counted thus doing what he "hated," and desired above all loss for Christ; yea, doubtless, and I count all things to shun, he "consented to the law, that it things but loss, for the excellency of the knowl- was good;" and as the prevailing bias of his soul edge of Christ Jesus, &c." (Notes, Phil. 3:1-was to holiness, he was evidenced by it to be a regenerate man, under the covenant of grace; so plish the good required by it; but his corrupt nathat it would not be laid to his charge, in the day ture, though dethroned and crucified, made such of judgment, that he did the evil which he hated, constant opposition to this, that he could by no but it would be placed to the account of "the sin, means perform what he aimed at. (Marg. Ref. which dwelt in him" as a detested inmate, and d.-Note. Phil. 2:12,13.) So that, in fact, he did which he was not able to expel, though not will not fulfil that measure of good, which he was haing to obey it. (Marg. Ref.-Notes, Ps. 66:18, bitually desirous of doing, but in every thing fell 19. 119:113. Phil. 3:12-14.) The apostle cer- short of his aim: and he was also frequently dotainly did not mean to excuse his sinfulness, as if ing the evil, in some measure or respect, which he might not justly have been condemned for it: he was habitually most bent upon avoiding. Now, but to shew that "righteousness could" in no case as he was thus constantly baffled and obstructed, "be by the law;" and that, by the grace of the in his earnest persevering desires and endeavors gospel, a man's state and character are determin- to obey the law; it was evident that it was not ed, according to what habitually prevails in his properly he, as a believer, who did this; but the heart and life; notwithstanding impediments and traitor and enemy that lodged within his heart. restraints. A wicked man feels some inward op- (Note, 15-17.) He was obliged, contrary to his position to his crimes, from conscience, fear, or habitually prevalent inclinations, to live under a shame; and he meets with various obstacles to the sort of necessity of being sinful; and he could only gratification of his desires: yet all this is account-persist in maintaining the conflict with his ined for nothing, while sin habitually prevails in ward enemies, without being able entirely to exhis heart and conduct, and he does not hate it. tirpate them. (Note, Ps. 119:5. 2 Cor. 7:1.) (Note, Ps. 36:3,4.) A godly man has great hin- For indeed, he found, by painful experience, that drances in his holy progress, from indwelling sin there was "a law" imposed upon him, in his presand outward temptation: yet this is not imputed ent state of warfare, that, when he was most deto him for condemnation, seeing the prevailing sirous of "doing good, evil was present with him," state of his heart and tenor of his conduct are to interrupt, intrude, baffle, discourage, and deholy. Thus Judas, in betraying Christ, acted in file him. (Marg. Ref. f, g.)-Let any man who character, according to the habitual, though con- knows his own heart, and the spirituality of the cealed, state of his heart: it was "Judas that did law of God, compare his actual conduct, comt:" but Peter, through sudden temptation, acted prising his thoughts, motives, affections, words, out of character, and contrary to the habitual and works, during any given time with his purstate of his heart, in denying Christ: it was "not poses, prevailing desires, and earnest persevering he, but the sin that dwelt in him;" that is, accord- prayers: let him take that one duty, which he ing to the gracious tenor of the new covenant. especially aims to perform most perfectly, or Allow not. (15) "I know not." Marg. Ov that wrong temper, or evil propensity, which he yivwokw. Matt. 7:23. John 8:55. 10:14,15,27. 1 most longs to rectify or extinguish: let him exCor. 8:3. 2 Tim. 2:19.-Ps. 1:6. Sept. Notes, amine himself very exactly in these respects Ps. 1:4-6. Matt. 7:21-23. 2 Tim. 2:19.-I con- every night; and he will surely find, that he cansent. (16) Σvpon. Here only.-Dwelleth. (17) not but be a sinner still, and subjected to "a law, Oikoa. 18,20. 8:9,11. 1 Cor. 3:16. 1 Tim. 6:16. that when he would do good, evil is present with KaToixEw, Eph. 3:17. Col. 1:19. 2:9. EvoLkew, 8:11. him." God has wise reasons for permitting this V. 18-21. The apostle "knew, that in him," to be so, especially to give us a deeper sense of as a fallen creature, apart from regenerating the malignity of sin, and our own deep depravity, grace, "no good thing," but sin and only sin was in order to commend the grace of the gospel: found; though its actings were more specious at but those who are most acquainted with the exone time than another. (Notes, Gen. 6:5. Jer.cellency of the law, and most diligently aim in 17:9,10. Matt. 15:15-20.) It is evident from the every thing to obey it, will be most deeply conlimitation, "that is, in my flesh," that he spoke as scious that the case is actually thus with them, a believer, who had grace, as well as "sin, dwell-whatever their opinion may be of those, whom ing in him:" for by "flesh," in this connexion, he they suppose to be more eminent Christians.does not mean the body as distinct from the soul, This opposition to sin, however, though in a measbut "the old man," or unregenerate human na- ure unsuccessful; and this humiliating and disture, as the subsequent parts of the argument ful- tressing disappointment, respecting the object of ly prove: and this nature, derived from fallen their most ardent desires; must not be confoundAdam, never concurs with the Holy Spirit in re- ed with the willing slavery of sin, and the congeneration, or with the new man afterwards, but venient excuse of indwelling depravity. always strives against both. (Marg. Ref. b, c. apostle "daily exercised himself to have a con-Notes, 5,6. 8:1-13. John 3:6. Gal. 5:6-16.) science void of offence towards God and man:" The apostle became more deeply acquainted with and could call others to witness, "how holily, and this humiliating truth by his experience subse- justly, and unblamably, he had behaved among quent to conversion, than he had been before. them." Yet this was not inconsistent with his Formerly he perhaps supposed, that a little good being deeply humbled in the sight of God, by the disposition, or moral ability to holiness, was in consciousness of wandering thoughts in prayer, man; but this was now experimentally disproved. want of fervor, of love and gratitude to God, of As regenerate, se had indeed an habitual will-zeal for his glory, and of enlarged good will to ingness to obey the law of God, and to accom- men: the rising of evil tempers, the intrusion 6. The A. D. 61. i CHAPTER VII. 22 For I delight in the law of God" who shall deliver me from the body of this death? after the inward man: 23 But I see 1 another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24 Om wretched man that I am! b 8:7. Job 23:12. Ps. 1:2. 19:9-1 Jam. 3:2. 4:1. 1 Pet. 2:11. 10. 40:8. 119: 16,24,35,47,48,72,1 14. 2 Tim. 2:25,26. 92,97-104,111,113,127,167,174. Is. 51.7. John 4:34. Heb. 8:10. 12:29. 2 Cor. 4:16. Eph. 3:16. Col. 3:9,10. 1 Pet. 3:4. k5,21,25. 8:2. Ec. 7:20. Gal. 5: 17. 1 Tim. 6:11,12. Heb. 12:4. m 8:26. 1 Kings 8:38. Ps. 6:6. 25 1 thank God, through Jesus n Deut. 22:26,27. Ps. 71:11. 72: | o 6:14.17. Ps. 107:15,16. 116:16, nay, it must imply a high degree of sanctifica vain imaginations, and the intermixture of selfish motives. (Notes, Acts 24:10-21, v. 16. 1 Thes. 2:9-12.) All these are "sin," and as such hated and abhorred, in proportion to the degree of a man's sanctification: (Note, Ps. 119:113.) yet no mere man on earth, after all possible diligence, watchfulness, fasting, and prayer, could truly say, that, in these respects, he was perfectly free from sin, in his worship and obedience. So that, even the person who is not conscious of at any time neglecting one duty, or committing one actual transgression, in word or deed, (which is at least a most uncommon case,) yet, aspiring to be holy as an angel, or as Jesus Christ was, will very painfully feel, that "he doeth not the things that he would;" and will "find a law, that when he would do good, evil is present with him:" and the more spiritual the services are in which he engages, the greater clog and hindHad the apostle intendrance will it be to him. ed to describe the case of any of those, however distinguished, who habitually live in sin, against the conviction of their own judgment and conscience; it cannot be conceived, that he would not, with his usual concise energy, have repro-fying corpse, as, by a refinement of cruelty, bated their conduct, as far more aggravated, than that of ignorant and thoughtless transgressors: but nothing of this kind appears; on the contrary, he leads on the character, which he is describing, to exultation and joy in believing. (Notes, 22-25. 8:!,2.) To will. (18) To Seλev. 19,21. Phil. 2:13.Is present.] Пlapakεiтal. 21. Here only. Пpoke ται, 2 Cor. 8:12.-A law. (21) Tov vopov. 23,25. 8: 2.-Men, in various respects, do those things voluntarily; which yet they are very reluctant to do, and perhaps previously had resolved not to do. Και γαρ εγώ σοι δωκα εκών, ακοντι δε θυμῳ. Homer. I indeed willingly gave unto thee, but with 'an unwilling mind.' This unwilling willingness pervades a great proportion of human actions. I really could not refuse him.'-'I could not, as So that I was circumstanced, do otherwise.' free-agency and responsibility still remain the same notwithstanding this "law, that when we would do good, evil is present with us.' V. 22-25 By "the inward man," the apostle must mean the soul, as renewed by divine grace. He alone uses the term; and he uses it concerning believers only. (Notes, 2:25-29. 2 Cor. 4:13-18, v. 16. Eph. 3:14-19, v. 16.) The affections and faculties of the soul in fallen man, are more opposite to the law of God, than the bodily appetites; nay, the latter are not sinful, except as improperly gratified through the lusts of the heart. (Notes, 6:12,13,16—19. Gal. 5:16|| -21. Jam. 1:13-15.) But to approve, and even "delight in, the law of God," according to the habitual judgment and affections of the soul, through a kind of spiritual sympathy, or congeniality of heart with its most strict and holy requirements, must be peculiar to the regenerate; some have been sentenced to do. He found by [53 |