Let us now approach and institute a comparison: The subject of the first of these passages is, the captivity by which the children of Israel were led away into exile on account of their sins; the subject of the latter is, captivity under sin: Therefore, this is to pass over to a different genus, contrary to the method observed in every approved discussion.

In the former of these passages the subject is, the punishments which that people deservedly suffered on account of the actual sins which they had committed against God; but, in the latter, the subject is, the cause whence it arises that the man who consents to the law of God, and who, with the law of his mind, wages war against the law of his members, is conquered and overcome, so that he actually commits sin, to which he is instigated and impelled by sin which dwelleth in him. Wherefore the latter passage treats upon the CAUSE of actual sin, and the former upon the PUNISHMENTS of actual sins. For this phrase," We all do fade as a leaf, and our iniquities, like the wind, have taken us away," does not signify that those men were impelled to some kind of sin through the depraved lusts of the flesh, as by a vehement wind, or that they melted away, as it were, into sins; but it signifies, that, on account of actual sins, which are distinguished by the appellation of "our iniquities," they were driven away into banishment as by a wind, and were scattered about as leaves. Let this passage be compared with the First Psalm, in which similar declarations are made concerning the wicked. Consult our interpreters of Holy Writ, such as Calvin, Musculus, Gualther, &c., and it will be evident, even with respect to the things which precede it, that the whole of this passage is unaptly cited by many persons to prove what they are desirous to establish.

For the plainer and more obvious explanation of this matter we must observe, that there is a two-fold captivity under the tyranny of sin;-the one, that of our primeval origin from Adam, according to which we are all born "children of wrath" and the servants of sin;-the other, that of our own particular act, when, by actual transgressions, we subject and bind ourselves still more to sin, and engage in its service. Some persons will have this twofold servitude to have been allegorically typified by the Egyptian and Babylonian captivities. For the Israelites in their parents entered into Egypt; and while there, after a lapse of years, they began to be oppressed and to be regarded as servants. The same people, on account of their sins, were led away, by the violence of their enemies, into captivity in Babylon.

But the captivity about which the apostle is here treating, is

posterior to the first of these two kinds: For the law of the members, which we have from our primeval origin, waging war with the law of the mind, when the latter is overcome, brings a man who is under the law into captivity to the law of sin,-that very man who was formerly conceived in sin and born in iniquity: And, to express the whole in one word, he who was born in sin and originally under captivity to it, is brought into captivity under the law of sin by means of actual sins.

From these observations, therefore, it is apparent, that the Proposition of our syllogism is true, and stands unshaken against all these objections. The Assumption stands in the very text of the apostle: From which the Conclusion follows, that the man about whom the apostle treats in this passage, is an unregenerate man, and not placed under grace, but under the law.

VERSE THE TWENTY-FOURTH.

1. THE lamentable Exclamation, O wretched man that I am! A twofold reading of it.-2. The Body of Death is the Body of Sin.-3. By four Reasons it is proved that the Body of Death is not our mortal Body.-4. This is confirmed by the testimonies of St. Augustine and Epiphanius.-5. An Argument in favour of the true Opinion.-6. Another Argument in its favour.

1. FROM the condition of this man, when accurately considered by himself, follows the mournful lament and exclamation, “O wretched man that I am! who shall deliver me from the body of this death, or from this body of death?" Of this, a two-fold explanation is produced, according to the double meaning of the words, —either "from the body of this death," or "from this body of death," which some people interpret by "this mortal body that we bear about with us," and others, by" that body of sin which has the dominion in a man who is under the law, and which renders him liable to death." The latter interpretation, however, is more agreeable both to the phrase and to the context: For the pronoun, T8T8, must not be referred to Zapatos, "the body," but to @avate, “death,” to which it is most nearly conjoined; and the clause ought to be rendered thus: "Who shall deliver me from the body of this death,” which is sin not only existing within me, but dwelling and reigning?, as it is expressed in the 17th and 20th verses.

2. For the apostle attributes a body to sin in the 6th verse of the Sixth chapter of this Epistle: "Our old man is crucified with him, that THE BODY OF SIN might be destroyed;" the

destruction of which is followed by a deliverance from the servitude of sin, as it is expressed in the same verse. The phrase also occurs in Coloss. ii, 11: "In putting off THE BODY OF THE SINS of the flesh by the circumcision of Christ." Wherefore, according to this mode of reading it, the meaning of the exclamation is, "Who shall deliver me from this tyranny of sin, which, reigning in me and dwelling in my flesh, bringing me into captivity and subjecting me to itself, brings certain death to me?"

3. SOME other persons are urgent about a different rendering, and give this meaning to the words, "Who shall deliver me from this mortal body?" That is, as the apostle speaks in another passage, "I desire to be dissolved, and to be with Christ." But this meaning does not agree with the exclamation,

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(1.) On account of the construction, which declares that the Pronoun, TT," this," must not be referred to the body, but to death.

(2.) Because the preceding verses do not permit this meaning to be entertained. For the force and tyranny of sin, dwelling in this man, and impelling him to fulfil his desires, is the subject on which the apostle is here treating. But "the deliverance" which is earnestly sought in this 24th verse, is opposed to "the captivity" which is the subject of the 23rd verse.

(3.) On account of the thanksgiving which is appended to it, and which ought not to be subjoined to a desire which was not then fulfilled [if the meaning of the phrase were, this mortal body.]

(4.) Because the grace of Christ is not simply to deliver us out of this mortal body, but to free us from the body of sin and from its dominion. It is true indeed, that, through the blessed avaλvo19, "dissolution" or "departure," for which we are waiting in the faith and hope of Christ, rest is granted to us from all our labours, and from the conflict of lusts with which we are inwardly attacked. But in this passage the apostle is treating, not about the conflict and impulse of lusts which exist within us, but about the fulfilling of those lusts by that impulse to which "the law of the mind" opposes itself in vain.

4. ST. AUGUSTINE is one of my supporters, who says, in his Treatise On Nature and Grace, (cap. 53,) " The saints most certainly do not pray to be delivered from the substance of the "body, which is good, but from carnal vices; from which no "man is delivered without the grace of the Saviour, nor at the "time of his departure from the body, when it dies."-It is no injury to my interpretation, that St. Augustine here says, that, according to his interpretation, " Saints or holy persons pray for

deliverance from carnal vices," &c.; I only point out what he understood by "the body of death."

On the Perfection of Justice, against Cælestius, St. Augustine also says:-"It is one thing therefore to depart out of this body, "which the last day of the present life compels all men to do: "But it is another thing to be delivered from the body of this "death, which Divine grace alone, through Jesus Christ, imparts "to his saints and believers."

EPIPHANIUS On the 64th Heresy, (lib. 2, tom. 1,) from Methodius, says: "Wherefore, O Aglaophon, he does not call this body death, but sin which dwells in the body through the lust of the flesh, and from which God has delivered him by his coming."

5. (1.) WHEREFORE, from this 24th verse, when rightly understood, I argue thus for the establishment of my own opinion:Those men who are placed under grace are not wretched : But this man is wretched :

THEREFORE, this man is not placed under grace.

The Assumption is in the text, and thus placed beyond all controversy.

In reference to the Proposition perhaps some one will say: "Men placed under grace are partly blessed, and partly wretched; "blessed, as they are regenerate and partakers of the grace of "Christ ;-wretched, as they still have within them the remains "of sin, with which they ought to maintain a constant warfare: "This is a sure sign of a felicity which is not yet full and perfect." -I confess that, while the regenerate continue as sojourners in this mortal life, they do not attain to a felicity that is full, complete in all its parts, and perfect: But I do not recollect ever to have read, in the Scriptures,] that they are on this account called "wretched" with regard to the "spiritual life which they live by faith of the Son of God;" though, in reference to this natural life," they be of all men most miserable.” (1 Cor. xv, 19.) The opposite to this may be easily proved from the Scriptures: "Blessed are the poor in spirit,-they that mourn,—that hunger and thirst after righteousness," &c. (Matt. v, 3-12.)

"But," some one will rejoin, is it not wretched to contend "with the remains of sin, to be buffeted by the messenger of "Satan, sometimes to be overcome, and to be grievously injured?" -It is undoubtedly desirable that this were not necessary, that it never occurred, that they might be delivered from the messenger of Satan: But the contenders, and those who are thus buffeted, cannot be called "wretched" on account of that contest and buffeting. But it is wretched indeed, to be overcome: Yet neither are VOL. II.

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they called "wretched," who, though they be sometimes conquered, more frequently obtain the victory over the world, sin and Satan.

6. (2.) HE WHO desires to be delivered from the body of this death, that is, from the dominion and tyranny of sin, is not placed under grace, but under the law:-But this man desires to be delivered from the dominion and tyranny of sin:-Therefore, this man is not placed under grace, but under the law.

The Proposition is true, because regenerate men, and those who are placed under grace, are free from the servitude and tyranny of sin,-not indeed perfectly free, but yet so far as to render it impossible for them to be said to be under the dominion and servitude of sin, if the person who speaks concerning them be desirous of talking in accordance with the Scriptures. But it has been already proved, that this man is desirous of being freed from the body of sin which dwells and reigns within him: Therefore, the Conclusion regularly follows.

VERSE THE TWENTY-FIFTH.

1. VARIOUS Readings of the first clause, from the Ancient Fathers.-2. In the latter clause, this man is said "to serve the law of God with his mind; but with his flesh, the law of sin.”—3.“ To serve God,” and “ to serve the law of God," are not the same thing.-4. The various kinds of law mentioned in this chapter, with a diagram, and the explanation of it.-5. From this verse nothing can be obtained in Confirmation of the contrary opinion.

1. ST. CHRYSOSTOM reads the former part of this verse thus: "I thank," &c.: Which is also the reading of THEOPHYLACT. This is the reading of ST. AMBROSE: "The Grace of God through Jesus Christ."-ST. JEROME, also, against the Pelagians adopts the same reading.

ST. AUGUSTINE renders the clause thus: "By the Grace of God through Jesus Christ."-Discourse 5, On the Words of the Apostle. Tom. 10.

EPIPHANIUS renders it, "The Grace of God through Jesus Christ."—From Methodius against Origen, Heresy 64. Lib. 2,

tom. 1.

But this clause contains a thanksgiving, in which St. Paul returns thanks to God that he, in his own person, has been delivered from this body of sin, about which he had been treating, and to which that man was liable whose character he was then