23.) then, and not before, their own resurrection shall take place; "the dead in Christ shall rise first:" (1 Thess. iv. 16.)

On this account it is, that they are represented by the Apostle as waiting, in such earnest expectation, till the Saints shall be raised in glory. But a hope spoken of in such terms as these, we may be certain is one which "maketh not ashamed:" nay, it is a hope "full of immortality;" for the Apostle describes the result of it in these words; "the creature itself shall be delivered from the bondage of corruption, into the glorious liberty of the children of God." (Ver. 21.)

We conclude, therefore, that the mercy of God will not suffer any one to perish for a sin which he could not help: in ways of his own finding out, he will apply the benefits of Christ's death, in such degrees as he sees fit, to all those in every nation, who fearing him, and working righteousness, are accepted with him. (Acts x. 35.)

NOTE (C) p. 173.

Being a more particular interpretation of the description, in Chapter 7, of the wretched state of the unregenerate man. (Ver. 5-25.)

Ver. 5. orε yaρ пμεv εv тy σаρкɩ. "For when we were in the flesh."

The Apostle illustrates the superior efficacy of the Gospel for Sanctification, by contrasting the state of the unregenerate Jew under the Law, with that of the true Christian. The former

is set forth at full, in this 7th Chapter; the latter is more briefly described in the beginning of the 8th. He distinguishes the two states generally, by the names of the Flesh, and the Spirit; these being the ruling principles which actuate the man in each.

Ver. 5. τα παθηματα των ἁμαρτιων, τα δια τε νομε.

"The motions of sins which were by the Law."

"That remained in us under the Law." Mr. Locke. "Which subsisted in us, notwithstanding the law." Taylor. But St. Paul interprets his own meaning, in Verse 8: "Sin taking occasion by the commandment, wrought in me all manner of concupiscence:" From which it is plain, that "the motions of sins which were by the Law," (Ver. 5.) are those which "sin wrought în him by the commandment." (Ver. 8.)

Ver. 8. αφορμην δε λαβεσα ἡ ἁμαρτια δια της εντολής.

"But sin taking occasion by the commadment."

'Taking opportunity during the Law, or whilst I was under the commandment." Mr. Locke.

"Having received a destructive advantage and force, from the commandment, or the law threatening death to the transgressors of it." Taylor.-But both of them far from the Apostle's mind. As for Taylor's interpretation of the expression "taking occasion," we need only observe, that he turns aside the true intent of St. Paul's words, from "Sin working in us concupiscence by the law;" to "Sin working to us condemnation by the law." "Take notice, (he says, Notes upon Romans, p. 311.) in those

“The sting of

four Verses (viz 8-11.) the Apostle comments upon, or however explains, those words, (1 Cor. xv. 56.) death is sin, and the strength of sin is the law :" and those also, (Rom. v. 13.) "Sin is not imputed when law is not in being.”— In opposition to which, and the rest of his long note, we need only recall to mind, that the Apostle is now upon the subject of Sanctification and not of Justification.

Ver. 8. χωρις γαρ νομε άμαρτια νεκρα.

"For without the law sin was dead."

Locke.

"Not able to hurt me, and bring death upon me." Mr. "Without the law, threatening sin with death, sin had no such destructive force, or advantage, against us: without the law, sin, the sting of death, is itself dead, and quite unable to slay the sinner." Taylor.

But both of them wrong, for the reason just now assigned; that the Apostle is now upon the subject of Sanctification, and not of Justification.

Besides, the very context sufficiently proves, that it is not the slaying, but the tempting power of sin, that is here to be understood: "Without the law, sin is dead;" dead with regard to its power of working lust: One need only read the preceding part of the Verse, to be convinced that this is the true sense : "Sin, taking occasion by the commandment, wrought in me all manner of concupiscence: for without the law, sin was dead."Compare also those expressions, (Ver. 5.) "The motions of sins, which were by the law; and Ver. 11, "sin, taking occasion by the commandment, deceived me."

Ver. 9. εγω δε εζων χωρις νομα ποτε.

"For I was alive without the law once."

"Of St. Paul's own person, this was not true; for he was bred and born under the law; "circumcised the eighth day; an Hebrew of the Hebrews; as touching the law, a Pharisee :" (Phil. iii. 5.) he never was alive without the law. But the Israelites were, whom he therefore represents indefinitely under a single person; the whole nation, before and under the law." Bishop Jer. Taylor. Unum Necessarium, Ch. 7. Sect. 4. p. 417, of the 2d. paging.

66

Equidem illud, esse xwpic voμs, in Apostoli scriptis, Gentilium statum et conditionem significat, vel eorum qui Lege scripta carent; ut opponitur eorum conditioni qui vivunt sub œconomia legali. Vivere enim χωρις νομs, et ανόμως vel ανομον, idem signi ficant: vide Rom. ii. 12. et 1 Cor. ix. 20, 21. Nunquam autem certe Apostolus eo modo sine lege fuit, siquidem Judæus erat genere, a teneris unguiculis Gamalielis discipulus, qui legis doctrinam una cum lacte suxerat. Necessse est igitur, ut statuamus Apostolum in sua persona voluisse repræsentare statum Judæorum; primo, quales fuerint xwpiç vous, ante legem latam; dein, quales facti sint ελgeons τns evroλns, postquam lex data esset." Bp. Bull, Harm. Apost. Diss. 2 Cap. 9. §. 13.

As the serpent did Eve; and drew me into sin. It follows, "and by it (i. e. by the Commandment) slew me: according to the order observed by the Apostle, (v. 12.) first sin, then death, as its consequence.

Ver. 14. ¿ voμos ævεvμarios: “the law is spiritual:"

"Not only restraining exterior acts, but regulating our inmost thoughts, quelling all inordinate appetites and affections of heart within us." Barrow, Expos. of the Decalogue, p. 653.

Ver. 14. εγω δε σαρκικος ειμι.

"But I am carnal."

"But I;" i. e. the same person as before, viz. the Jew under the discipline of the Law, destitute of the aids of grace afforded under the Gospel.

To attribute this character to St. Paul, is one of the most remarkable misinterpretations of Scripture that can easily be produced: it destroys the whole œconomy of the 6th, 7th, and 8th Chapters: the design of which is, to shew the efficacy of the Gospel for Sanctification, in opposition to the Law; and by this argument to induce the Jew to embrace the Gospel whereas, if we understand this character of St. Paul himself, that argument will be wholly lost; for the Christian would appear to be under the same slavery to sin, with the Jew under the Law.—Yet the Reformers adopt this interpretation, after St. Austin. St. Austin himself adopted it, when heated in the Pelagian controversy: before that time, he had interpreted the passage by a μɛrɑoxnparioμos; a figure by which the Apostle, to avoid offence, transfers as it were to his own person the character which really belongs to the unregenerate Jew. In this way, the Fathers before Augustine understood it: and considering the aspect which the other interpretation bears towards virtue and true piety, we may feel disposed to say with Grotius; Deo laus sit, quod optimi, i. e. trium primorum sæculorum, Christiani, hunc