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"'Ah! upon my word! Are you my rom, pray that you give me orders? If El Tuerto is pleased, what have you to do with it? Oughtn't you to be very happy that you are the only man who can call himself my minchorro?* * My "lover," or rather my "fancy." "'What does he say? inquired the Englishman.
Thus it is called the old man, and the body of sin, Rom. vi. 6. This old man hath his members in our members and faculties, so that none of them are free, understanding, will, affections, and the members of our body are all servants of unrighteousness to this body of sin, and old man.
II Sam. v. 3.; II Kings xi. 17; II Chron. xxvi. 16, 17, 18, 21; Rom. xiii. 3, 4, 6; I Pet. ii. 13, 14.
There is no salvation now by the law of Moses without Christ: hence Israel, which followed after the law of righteousness, did not attain to the law of righteousness, because they sought it not by faith, but as it were by the works of the law, Rom. ix. 31, 32. They went about to establish their own righteousness, and did not submit themselves unto the righteousness of God, Rom. x. 3.
It just is and remains as it is, in the devil's name, as it will not be anything else. I also know that in Rom. 3, the word "solum" is not present in either Greek or Latin text the papists did not have to teach me that it is fact! The letters s-o-l-a are not there.
Now can it be clearly evidenced by any, that these were not ruling as well as preaching presbyters; especially when it appears by other places that the primitive churches had both? Rom. xii. 8; 1 Cor. xii. 28; 1 Tim. v. 17.
But he that ruleth, mentioned in Rom. xii. 8, is a member of Christ's organical body, having an ordinary office of ruling therein given him of God, distinct from all other standing officers in the church, together with direction how he is to rule. Conclusion. Therefore he that ruleth, mentioned in Rom. xii. 8, is the ruling elder we seek, and that by divine right. The major proposition is clear.
As sin had reigned unto death, even so grace should reign, through righteousness unto eternal life, by Jesus Christ our Lord, Rom. v. 21. Grace reigning within us through righteousness, would frame and fit our souls for that eternal life that is insured to all who come once under the commanding, enlivening, strengthening, confirming, corroborating, and perfecting power of grace.
All the special offices, and gifts for these offices in special, are also from the same God, we having therefore gifts according to the grace given unto us, differing; whether prophecy, &c., Rom, xii. 6, 7, &c. Here it is plain that he distinguished betwixt grace and gifts.
Here the law is mute; it speaks not one word by way of the least complaint, but rather testifies of this righteousness that it is good and holy. Rom. 3:22,23; 5:15-19. Now then, since Christ did this as a public person, it follows that others must be justified thereby; for that was the end and reason of Christ's taking on him to do the righteousness of the law.
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