Commentaries on the Epistle of Paul the apostle to the Romans

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CΗΑΡ. VII. 14. EPISTLE O THE ROMANS. 259I . For e lino that the la is 14 Scimus enim quod Lex spiri- spiritual buto am carnat, sol tualis est: ego autem carnali Sum,

unde Sin. Venditus sub peccato.

15. For that whiel Ii I alio 15. Quod enim operor, non intel-not for hat Ι ould that do I ligo; siquidem non quo volo, hoc not; ut What Phate, that do I. ago sed quod odi, hoc facio. 16. I thono do that hieli I6. Si vero quod nolo, hoc facio, Would Ot, Leonsent uiato the a consentio Legi Dei quod sit bona. ilia it i good. 17. O then, it is no more I that 17. Nunc vero non jam illud desit, but si that dWelleth in me operor ego, Sed quod habitat in me

o addin anything. The sentene throughout is thoroughi Hebraistic. What is partiali announced in the ords that it might appear Sin,' or,to e sin, α, is more fuit stated in the last clause and the participio,

This is evident ly the eas here. As urna means halcis inful and corrupt, O spiritual imporis halcis holy, just, and good A the orks of the festi aro exi and depraved votas, so the fruits of the Spirit are good an hol fruits Se Gai. v. 19, 22, and particulari dolin ii. . Ed.

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gis of tho Spirit.

Heris ρ carnal in exae proportion to tho degre in hichae salis stior of perfeci conformit to the la O G d. V Scott. It has been usual With a certain lassis divines, such as HammoniandNuli, to hol that at the ather besore Augustine viewediata here Snot Speuking of himself. ut this is plaint contradicted by What Augus in declares himself in severat part of his ritings. In his Retractations, B. i. hap. 23, he refers' som author o divine disco ses quibusdαm diuinorum tractatoribus eloquiorum by hos authorit hemas induced tochange his opinion, an to rogard Paul here a spe ing of himself. Healludes again in his orti against Iulian, an advocate of Pelagianism B. 6, ehap. i. to this ver change in his ieW, an ascribes it to the readin Ofthe ortis of those ho ore belle and more infelligent than himself, melioribus et intelligentioribus cessi. Thonae refers to thema name, and says, mene it Was that I camen understand thes things, as Ulla , Grego , Ambrose, an other hol and nown doctor of the Chureli, un- dorsi od them, Who thought that the Apostle himself strenuousi struggled against amat lusis, hicli ho a ianwillin t have, and et had, and thath bore lines acto his conflic in these ords,V referring to this very teXt,)-Hinc factum est, ut sic ista intelligerem, quemadmodum intelleaeitHILΛRIUS, GREGORIUS AMBROSIUS, et ceteri Ecclesio sancti notique doctores, qui et ipsum Apostolum adversus carnales concupiscentires, quas habere nolebat, et tamen habebat, strenue confiaeisse, eundemque confictum suum inis suis erbis contestatum fuisse senserunt.-Ed.

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CHAP. VII. 15. EPISTLE TO THE ROMANS. 26 i

Pam carnat sold unde sin,' in the fame Way but the are evidently connected together. Therare indeed strong, df, and sOme inplain themin such a Way as toto hollyransultabieno a reneWed man; ut, oughtto tali the explanatio a given by the postle himself in hal follows, forti handies the sub oet tori AEnd of the hapter. Various fictions have been resorte to by crities on this potnt. The Apostle has been supposed by someri spes of himself, unde the laW, O as Stuari termiit, in a laW-state,' an sueti is the scheme o Hannia mond. thers have imagined that he prsonates aue livin during the time etWeen Abraham and the giving of the laW and this a Loche'sidea. A thir part have entertained the notion that in Apostle, speakin in his οὐ person, represents by a sortis fiction, a Uitring and somemthers have imagined the effect of the la in JeWs and proselytes, as Opposed to the effect of the gospei, as delineate in the ex chapter. An a laurili part maintain that theraposite deseribes a manci a transition-state, in hom God's Spirit Works for his conversion, ut Who is asyet doubilat whicli Wanto turn to Ain or O Od. Ait these conjectures have arisen, because the languagesis nes alien init Obrious meaning and accordinito the Apostle's W eXplanation. AsSOO as, depari Domuli plain meaning of the texi and the contexi, e Ope adOorri endles conjectures an fictions. The Apostle ars nothinghere of himself, but what ever real Christia findito e true. Is no a Christian, ea, tho best, in his orld carnal, as et a spiritual Θ s heno sol unde sin V that is, subjected to a condition in hieli heris continuati a Gyed tempted hindered, restrat ned ehecked, and seduced by the depravit an corruptionis his nature and in hieli hiis alWays heptla belo satae stim at seelis an long sor. It was the sayin o agood man, latet gone to his rest, hos extende piigrimage a Dinelythree years that se mus have been osten Wallowsedipi despuir had itno been for the evenili chapter of the Episti to the Romans. The bestinterpreter of many things in Scripture is spiritual experience Without

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men ' are fariette divinos than an of the learned in posses nothingmore than natural talent an natural nequirementS. Ed.

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CΗΑΡ. VII. 15. EPISTLE TO THE ROMAN8. 263

Spirit.

Τhe inexperien00d Who considerio tho subj0et whichalio Apostle audies, nor the plan hieli e purSUOS, imagine, that tho charaetor of man by natur is horo describsed and induod thor is a simila descriptionis human nature iveni us by the Phil0sophors: ut Scripturo philosophiges much

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The ver γι-- is sed here in the sense of the Hebre verbo , Whicli is non fouendored by the Septuagint. See Ps. i. 6 mos viii quan Mati vii. 23. Ed.

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o the Apostle, as in faet the evidetice of his growth. tris the effusionis a more quie an culture sensibilit than fel to the lodio ordinarymen.

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266 00MMENTARIES O THE CHAP. VII. 17.

IS. Fores lino that in me that 18. Novi onim quod non habitat)is, in m flesii χWelleth no good in se hoc est, in carne mea)bonum: thing fordo ilicis present,ith me; siquidem velle adest mihi, sed ut but homo perfor that hieli is perficiam bonum non reperio. good Irand not. 19. O the good that I Would I 19. Non enim quod volo facio