necessarily dependant and consequent upon Faith and Grace as Justification it self is In the seventh Chapter after the Apostle had setled the matter of Sanctification in the sixth as indispensibly necessary and naturally flowing from the Doctrine of Grace and Justification by Faith he is pleased according to the Wisdom given to him to bring in an Instance of an Ineffectual Attempt towards Sanctification by a Man under Convictions from the Law as he had before shewn at large the folly of the Jews and Judaizing Christians in seeking Justification by the Law and indeed he words the matter in a way of personation in his own person whereupon several have mistaken the Apostle's design thinking that he spake all those things of himself after he was converted and in an estate of Regeneration whereas it is very clear to me and indeed I find to many learned and godly Men that the Apostle is only in his own Person personating a Man that is not truly converted but strugling with his Corruptions in his own strength being terrified by the Law which only convinceth of Sin and is a ministration of Condemnation and so no wonder that he is so overcome and brought into Bondage as he acknowledgeth himself to be in that Chapter But this I speak here but precariously till I shall afterwards have made it to appear In the eighth Chapter the Apostle after he had set forth the convinced Person in such a struggle with his Corruptions in his own Strength the Law affording him neither Strength nor Hope after he had set him forth as overcome and captivated and brought into desperation he gives him a glimpse of Christ gives him a Plank after his Shipwreck and in the very latter end of the seventh and beginning of the eighth Chapter brings him off clear from those Rocks and Shelves upon which he had been in utmost danger of perishing Which is all I shall say by way of Introduction and Analysis Sanctification by Faith VINDICATED IN A DISCOURSE ON THE Seventh Chapter of the Epistle OF St. PAVL to the ROMANS c. ROMANS Chap. VI. WHat shall we say then shall we continue in sin that grace may abound God forbid Verse 1 The Apostle had in the former Chapter made it his Design from the twelfth Verse to the end to shew that though the World had suffered much by the first Adam by whom Sin came into the World yet through the Grace of God the World that is especially those of it that receive the abundance of grace and of the gift of righteousness Verse 17. receive far more advantage by the second Adam than ever they had lost by the first Verse 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free-gift came upon all men unto justification of life Verse 20. Moreover the law entred that the offence might abound but where sin abounded grace did much more abound Verse 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord And with these words in triumph concludes his Discourse of Justification by Faith and Grace Upon which the Apostle starts a thought that might enter into the heart of a foolish person What shall we say then shall we continue in sin that grace may abound This the Apostle answers with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.2 God forbid We have three such Questions together within the compass of six Verses in the third Chapter of this Epistle which the Apostle rejects with an abhorrency Rom. 3.3 What if some did not believe shall their unbelief make the faith or faithfulness of God without effect God forbid Verse 5. If our unrighteousness commend the righteousness of God what shall we say then Is God unrighteous who taketh vengeance God forbid Verse 7. If the truth of God hath more abounded through my lie unto his glory why yet am I also judged as a sinner A foolish way of freeing himself from judgment Nay it seems the People were so used in the Apostle's days to these Paralogisms and foolish Ratiocinations that they presumed to affix them even upon the Apostles themselves Verse 8. And not as we be slanderously reported and as some affirm that we say Let us do evil that good may come whose damnation is just To return therefore to our sixth Chapter Verse 1 Verse 1. What shall we say then shall we continue in sin that grace may abound Since God hath made Grace to abound much more than Sin where-ever Sin hath abounded shall we resolve to continue in Sin that so God may continue to make his Gâ—â—â—e to abound towards us God forbid saith the Apostle God may for once having made Man a free Agent though holy as nothing else could come out of God's hand after his voluntary Defection and wicked Rebellion give him a Saviour and send us a second Adam the Lord from Heaven that should do us infinitely more good than ever the first earthly Adam d d us hurt but if we abuse his Grace and turn it into Wantonness the Grace will cease and only prove a greater aggravation of our Sin and Judgment But let us follow the Apostle's argumentation How shall we Verse 2 that are dead to sin live any longer therein This second Question strikes the first Question dead and is a full Answer to it How can Men that are dead to any thing live any longer in it or unto that to which they are dead It is a perfect contradiction to their being dead to it to live in it This is a Paraphrase and Comment enough for the second Verse Know ye not Verse 3 that so many as were or are baptized into Jesus Christ were baptized into his death This is a full Argument again by way of Question for the proof of the Assertion uttered by way of Question in the second Verse viz. That all Saints as such are dead to sin for that when they were baptized into Christ they were baptized into his Death and so are by profession dead to Sin This is more fully exprest in the next Verse Therefore we are buried with him by baptism into death Verse 4 that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Here iâ— a plain Allusion made to the ancient way of Baptizing which was by dipping under Water called here burying and rising or being raised up I shall give this Explication in the Words of Dr. Hammond upon the Text the third and fourth Verses 'T is a thing saith he that every Christian knows that the Innersion in Baptism refers to the Death of Christ the putting the Person baptized into the Water denotes and proclaims the Death and Burial of Christ and signifies our undertaking in Baptism that we will give over all the Sins of our former Lives which is our being
buried together with Christ or baptized to his Death that so we may live that regenerate new Life answerable to Christ's Resurrection which consists in a Course of all Sanctity a constant Christian Walk all our days This is enough for Explication Now the Argumentation of the Apostle seems to lye here A Christian by his Profession is not only dead to Sin but he is buried too and risen to a new Life and therefore 't is absurd and monstrous to see him live in any Sin as terrible monstrous absurd and intolerable as it were for us that have buried our Friends with all proper Solemnities to see them again come to our Houses and haunt us from Room to Room and appear to us where-ever we go or abide this were enough to frighten us out of our Life Even so monstrous and horrible a thing would it seem to us if we had the sence of spiritual things as we have of natural to see any Man that professeth himself a Christian to live in any known Sin But what an Age do we live in and how absurd I had almost said is this Doctrine now How strangely sounding in our Ears Where the Professor that endeavoars to live as one dead and buried unto Sin looks rather like a Spectre or Ghost than a Man that proclaims his Sin as Sodom But let us leave the Age and return to the Apostle and to the Rule For if we have been planted together in the likeness of his death Verse 5 we shall be also in the likeness of his resurrection Excellent Reason still and well recommended to our very fincy where the Apostle drop another Nemplior in his Allegorical Argumentation We have not only been buried in and raised our of the Water of Baptism which is a transiend way of being conformed to the death of Christ but we have been planted together with him in the likeness of his death which insinuates a permanent way of estating us in this Mortification and Vivification wherein we are to simbolize with or be made like unto Christ in a death unto Sin and a life unto Righteousness and under these Figures the reason of the thing is still illustrated and conâ—inued that it is our Duty by our Christian Profession to become utter strangers to all sin and very conversant in all the parts and exercises of an holy Life for it would be a strange thing that we should be only dead and buried with Christ and not live with him for so our Christian Religion and Profession would bring us to nothing we should only become dead and not live and then Religion doth nothing for us Therefore if we have been planted together in the likeness of his Death we shall be also in the I keness of his Besurrection which he brings in with as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more emphaâ—ical than the word also and yet that is all that is put for it in the Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone signifies also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Discretive places more weight in that part of the sentence with which it is conjoined and is much of kin with the Expletive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is much as if it had been thus said For if we have been planted together with Christ in the likeness of his Death we shall then most certainly or much rather be in the likeness of his Resurrection But the Apostle hath not yet done with the Allegory but bestows new fresh and fragrant Flowers upon our crucified Lord Verse 6. Knowing this that our old man is or was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucified with him Verse 6 that the body of sin might be destroyed that henceforth we should not serve sin This is a matter of knowledge if we know any thing of the mystery and meaning of the Gospel that when Christ was crucified and died for our sins he did not only die as a sacrifice for sin which was one principal end of his death but he did then seal the truth of the Gospel with his Blood the New Testament came to bear by the death of the Testator and there is this signification eminently in his death That whosoever should afterwards pretend to a benefit by his death which was chiefly for the expiation of sin should count himself indispensibly obliged never to indulge or allow himself in any sin which was the death of his Saviour as all sin was Let him that nameth the Name of Christ depart from iniquity 2 Cor. 5.14 1â— For the love of Christ constraineth us because we thus judge that if one died for all then were all dead They must reckon themselves as dying with Christ to sin when he died for sin Verse 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Which is a plain parallel Scripture to that before us In this Rom. 6.6 Knowing this that our old man was crucified with him I connot conceive how this our our old man that is out corrupt nature or humane nature as corrupt can be said properly to be crucified with Christ when he died any otherwise than by signification except it be by way of influence as his death confirmed the Gospel and the Gospel perswades and assists us to holiness as I have explained it Our old man that is those corrupt Affections and Inclinations which we had in us before conversion were crucified with him that the body of sin might be destroyed which is much the same with with our old Man's being crucified for our old Man was consistent of a Body with all its Limbs and Members that belong to a Body and this must now be destroyed to the intent that we should not henceforth serve sin For he that is dead is freed from sin Verse 7 The Apostle loves the figurative way of Argumentation which indeed is very acceptable and pleasant If a Man be dead he is justly freed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whatsoever old Master he had Before we were converted to Christ we lived in sin and served sin as a Master but when we are joined to Christ by Repentance and Faith we are crucified dead and buried as to sin sin can claim no right to our service and we profess in Baptism to be baptized into this death and by our conformity to Christ to have been crucified dead and buried with him Now if we be dead with Christ Verse 8 we believe that we shall also live with him because we are also planted with him in the likeness of his Resurrection Knowing that Christ being raised from the dead Verse 9 dieth no more death hath no more dominion over him So if you be raised with Christ as you are representatively or significatively in Baptisin therefore as you have died unto sin so you must die no more for the next
thing to be proved But yet the Apostle goes on and gives a more full account of this matter which leaves the thing without all pretence of doubt as I conceive Ver. 3 4. For what the law could not do in that it was weak through the flesh Verse 3 God sending his own Son in the likeness of sinful flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did i.e. and for sin condemned sin in the flesh The Explication of this Verse alone clears the whole matter as I judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What was the impossible thing which the Law could not do Why to justifie or sanctifie a sinner How came it impossible to the Law to effect either of these Why not from any weakness in itself it would have justified innocent Man with good authority But it cannot justifie a sinner that is impossible for then the Law of God would cease to be holy it would have sanctified innocent Man that is have led him on from one kind of holy action to another and made him conversant in and ready at doing the whole Will of God But when it meets with a sinner through the sin which reigns in his flesh it not only condemns him but irritates and provokes Lust till Sin by the Commandment appear in its colours appear Sin and become out of measure sinful as we have at large discoursed this matter in the foregoing Chapter This argues no weakness in the Law that it cannot justifie or sanctifie a sinner for it is weak only through the flesh So that any Man that doth not betake himself to Christ and the Gospel but is only under Convictions from the Law must needs be in such a condition as the seventh Chapter describes But now God in infinite Mercy since the Law under which Man was created was utterly disabled from justifying much more from sanctifying fallen Man sent his own Son in the likeness of sinful flesh and by so sending him did that for us which the Law could not do and for sin or as it is in the Margin by a Sin-offering condemned sin in the flesh that is expiated our sins and shewed us a way how we might effectually subdue our lusts or to give you the Paraphrase of the Verse in Dr. Hammond's own words they are these For when through the fleshly desires of Men carrying them headlong into all Sin in despight of the Prohibitions of the Law Chap. 7.14 the Law of Moses was by this means weak and unable to reform and amend Mens Lives then most seasonably God sent his own Son in the likeness of sinful flesh that is in a mortal body which was like sinful flesh and differed nothing from it save only in innocence and that on purpose that he might be a Sacrifice for Sin and by laying our Sins on him shewed a great Example of his Wrath against all carnal Sins by punishing Sin in his flesh that so Men might be perswaded by Love or wrought on by Terrors to forsake their sinful Courses By this means Sin itself is condemned in our flesh that is destroyed as to its guilt and power which before by the Law had condemned us That the righteousness of the law might be fulfilled in us who walk not after the flesh Verse 4 but after the Spirit By this means namely the sending Christ to die and giving us the Gospel which discovers to us his Death and Resurrection and the ends of them we are perswaded the Spirit working together with it in the Preaching of it to betake ourselves to Christ for Pardon and Salvation and for Strength against every Lust of the Flesh and being truly converted by and to the Faith of the Gospel the Righteousness of the Law comes to be fulfilled in us and we are enabled through the Grace of God to do the substance of all that which the Moral Law requires and our Failings are hid by the Intercessions of Christ and we are truly said to walk not after the Flesh but after the Spirit And now see if there be not a vast alteration of states from the Man in the seventh of the Romans and the same I in the eighth the one is legal and under the Power of Sin led captive by the Law of Sin the other is set at liberty by the Gospel from the Law of Sin and Death that is that Sin which necessarily ends in Death For the wages of sin is death and this is done by the Law of the Spirit of Life which is only in Christ Jesus and conveyed by his Gospel into the minds of Men. 'T is the new Law the Law of the Spirit so the Gospel is called We are Ministers of the New Testament not of the Letter but of the Spirit for the Letter that is the Law killeth but the Spirit that is the Gospel giveth Life 2 Cor. 3.6 The words that I speak unto you they are spirit and they are life John 6. â—â— Tâ—erefore the Gospel coming in power is called the Law of the Spirit of Life in Christ Jesus and it is also called the Ministration of the Spirit 2 Cor. 3.8 I have now done with the argumentative Part as hoping that the Cause is won which yet whether it be or no I must leave to the serious and candid Reader to determine for himself only I shall desire of any that is unsatisfied to give as fair an Account of his contrary Opinion and Perswasion as I have here done by insisting upon the several Verses of the 7th Chaper especially and let him see if he can make sence of every thing as I have done and not only argue against the whole together by some little Arguments that he may imagine to himself to have some strength in them I have not that I know balked or avoid d any thing in the whole Chapter that looks like an Argument for the Opinion which I contradict And that I may not be alone is this Discourse I thought it convenient to subjoyn out of Dr. Hammond's Commentary what were his Sentiments upon the Subject debated which after I have transcribed I shall willingly follow the Apostle's Discourse throughout the whole eighth Chapter For that therein as I humbly conceive the Apostle pursues the Mystery of the Law of the Spirit of Life which is in Christ Jesus till he makes it evident that this new Law otherwise truly called Gospel and the Ministration of the Spirit carries a Man on not only to a freedom from the Law of Sin and Death or the bondage and power of Corruption but carries him through the whole course of mortification of Sin and vivification even of our natural Flesh bringing it on to the service of the Spirit the Spirit of our Mind or the Law of the Mind and indeed into a rejoycing in the Conduct of the Spirit of God it brings us on to a Spirit of Adoption praying to God with holy Boldness as a Father It carries us on through the heaviest
the Flesh shall not only not be a clog to the Spirit but it shall be a meet-help it shall not only be dead as to Sin but it shall be quickned up into the Service of the Spirit the Flesh of the Saints in their mortal Body before they have died and past through the Grave shall be brought by the indwelling of the Spirit to an usefulness in the Service of God * Piscator in Polc Certurn est hic non agi de Resurrectione Corporâ—m Calvin Non de ultima Resurrectione hic loquitur sed de continua Spiritus Operatione qua Reliquias Carnis paulatim mortificans Coelestem Vitam in whis instaurat ibid. He that raised up Christ from the dead shall also quicken your mortal body while it is mortal it may die and must die By the spirit that dwelleth in you which I take to be an Expression signifying our present State here after Conversion and not a Glorified Estate in Heaven for though the Saints in Heaven shall not be void of the Spirit of God there as we may conceive yet I take it this Phrase by his spirit which dwelleth in you signifies the State of this Life and that whilst we live here and have the Spirit of God and of Christ dwelling in us Our mortal Bodies which are yet only wortalia and not Mortua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be quickned into the service of our Spirit which was the design of God in his Creating Man before thâ— rebellion of the Flesh happened and our Spirits led by the Spirit of God So then we shall Eat and Drink to the Glory of God we shall Marry in the Lord 1 Cor. 7.39 Servants shall serve their Master as serving the Lord Christ Col. 3.24 And so I might instance in all the particular actions relating to the Body and the Animal Life If they are Musical they will not endure wanton Songs their very Musick shall be Innocent which is now so much devoted to the Devil to Bacchus and Veaus and Mars the Heathen Deities Therefore brethren we are debtors Verse 12 Now the Apostle comes to make some Application or practical Reflections upon this mysterious and sinewy Discourse we are debtors You see we are all obliged and that greatly we are not our own Men all Men are Debrors engaged one way or another Verse 13 But what are we Christians Debtors to not to the flesh to live after the flesh For if ye live after the flesh ye shall dye but if ye through the spirit do mortifie the deeds of the body ye shall live The Spirit of God and of Christ dwells in every Saint and we are to make use of the Assistances of the Spirit dwelling in us to mortifie the Deeds and Affections of the Body so far as the Body was engaged in Sin and captivated â—o the Law of Sin Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts and therefore no Doubt also in his deeds Col. 3.9 For as many as are led by the spirit of God Verse 14 they are the sous of God The Apostle still grows in his Sence as the Rule is in Oratory Cresâ—at Oratio The Apostle had before affirmed that if any Man have not the Spirit of Christ he is none of his and then he tells us That where the Spirit of Christ is the Body is dead because of Sin or as to the matter of Sin and the Spirit is alive as to the matter of Righteousness and that the very mortal Body shall be quickened as I take it in this Life to the Service of the Spirit that is of our natural Spirit and Conscience not excluding but highly including the Spirit of God And now that we shall find our whole selves Debtors or owing ourselves not to the flesh any longer than it must be to the Spirit and in this 14 Verse That we are led by the Spirit go ten under the conduct of it that we are safe indeed unless we wickedly depart from such a Guide And now he takes one step further that by that time we are come thus far we are gotten under a Spirit of Adoption And here I take it the Apostle hath much done with the Discourse of Holiness and Sanctification as brought about by the Gospel and so proceeds to other priviledges which a Saint enjoys and arrives at which I am willing to prosecute to the end of this Chapter for it is a rich Mine and a most luscious Discourse The Lord grant that I may beable to proceed in it more than Notionally and Speculatively that I may have the true enjoyment of these Discourses by being able to apply every thing to my own Soul for my comfort and elevation of Heart in the wayes of God as having a particular Interest and Concern in these Mysteries But before I go any further on in the following Verses I must endeavour to perform my Promise of giving what I find in Hammend Pole and Marlorat considerable and different from my apprehensions here signified upon the 10 and 11 Verses But ye are not in the flesh but in the Spirit if so be the Spirit of God dwell in you Verse 9 Now if any man have not the Spirit of God he is none of his Paraphrase But ye Christians under the Gospel if ye have any of that Spiritual Divine Temper Dr. Hammond upon the 9 Ver. hath these words which Christ came to infuse by his Doctrine and Example are thereby engaged to all manner of sincere inward Purity to mortify the Flesh with the Affections and Lusts and if you do not so you live not according to the Gospel and if not so ye may know that you are not Christians Christ will not own you for his however ye have received the Faith and are admitted into the Number And if Christ be in you the body is dead because of sin but the spirit is life Verse 10 because of righteousness Paraphrase But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your Lives be answerable thereto then though being Sinners the punishment of Sin that is Death befall you and so your bodies dye and return to Dust which is the punishment of Sin yet your Souls shall live for ever an happy and a blessed Life as the reward of your return to Christ in the sincerity of a new and righteous Life to which the Evangelical Justification belongs But if the spirit of him that raised up Jesus from the dead dwell in you Verse 11 he that raised up Christ from the dead shall also quicken your mortal bodies by the spirit that dwelleth in you Paraphrase And then even for your dead Bodies they shall not finally perish neither they shall be sure to be raised again for the Spirit of God by which ye are to be guided and led is that Divine Omnipotent Spirit that
death would be a death unto righteousness unto which you were raised and this death must never be So it follows For in that he died Verse 10 he died unto sin once The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semel duntaxat only once or once for all he dieth no more but in that he liveth or whatsoever he liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he liveth unto God his whole life is consecrated to God and so must yours be and you are no further Christians than you thus do So it follows Likewise reckon ye also your selves to be dead indeed unto sin Verse 11 but alive unto God through Jesus Christ our Lord. I know no difficulty in the words but that they may easily be understood by what hath been spoken before only I observe in the words Likewise reckon your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the great thing that we have to do is to keep the account clear to consider what is the consequence of our Christian Profession if we be wise and pertinent and serious therein we must count it our indispensible Duty to shew a true conformity to the Death Burial and Resurrection of Christ by our being as crucified dead and buried to all sin and alive unto God in all that we live I shall only give a parallel place both for matter and form unto the tenth Verse with this difference that one place speaks of our Saviour the other of St. Paul but each express a Crucifixion Death and Resurrection or living unto God and so pass to the twelfth Verse In the tenth Verse of this Chapter it is thus expressed in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The parallel place is Gal. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am crucified with Christ yet I live no longer I but Christ liveth in me and the life that I now live or what I live in the flesh I live by the faith of the Son of God The other is Christ died to sin once but now what he liveth he liveth unto God Let not sin therefore reign in your mortal body Verse 12 The Apostle having hitherto shewn doctrinally the absurdity of that Question in the first Verse Shall we continue in sin that grace may abound from our professed state of Death to Sin declared in Baptism and from our necessary conformity to Christ comes in this Verse as partly in the eleventh to make the Application by way of Exhortation Likewise reckon ye also yourselves And here let not sin therefore reign in your mortal body Here I take the word body not to be the same with the word body in the sixth Verse Our old man was crucified with Christ that the body of sin might be destroyed for there body is called the body of sin but in this Verse sin and body are distinguished one from the other as two different things and separable one from the other whereas in that phrase the body of sin sin cannot be separated from the body for take away sin from the body of sin and there will be no body left for the body of sin is made up of sin in all its variety but we may at least in conception separate sin from our mortal body for the same body in Adam that after he had sinned became mortal was actually without sin before he had sinned therefore it may at least be conceived without sin whereas the body of sin cannot be conceived without sin But this Criticism will more visibly appear if you observe the words of the Text in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is being exactly interpreted to be read thus Let not sin therefore reign in your mortal body that you should obey sin it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the lusts of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An English Reader cannot make the distinction which is very apparent in the Greek For he is apt to take it thus Let not sin therefore reign in your mortal body that you should obey it that is sin in the lusts thereof that is in the lusts of sin but it is not so but quite otherwise in the Greek in the lusts thereof that is of the body I shall endeavour to explain the matter thus for it is not a meer Nicety but the Observation or Criticism carries a great deal of useful sence in it We are all of us here in this World in a mortal body Whether in the body or out of the body I cannot tell God knoweth saith St. Poul 2 Cor. 12.2 I say we are all in a mortal body and this body of ours hath several appetites or designs as eating and drinking c. these designs are called lustings or lusts according to the old English Now the Apostle's advice is that sin reign not in our mortal bodies In the body of sin which is to be destroyed and crucified with Christ there is nothing else but sin reigning sin this therefore must be destroyed but it is no duty but a great sin for us to destroy and kill our mortal body we must nourish it and cherish it in a moderate way only we must have a care that sin reign not in these mortal bodies so as to obey sin in gratifying to excess the innocent lustings or desires of our body The thirteenth Verse illustrates and strengthens this sence that I have given of the twelfth Neither yield ye your members that is the limbs of your mortal body Verse 13 your hands and feet your eyes and ears and tongue Instruments Margin Arms or Weapons of unrighteousness unto sin In this Verse are two Captains Kings Generals or Masters God and Sin You must not yield your members or limbs as instruments of unrighteousness unto sin If by the members here were meant the members of the body of sin it were no good sence to say yield not your members as instruments of unrighteousness unto sin for how can it be that the members of the body should not yield to the use and service of the body which is only unrighteousness in the body of sin But by our members here is understood the limbs and members of our natural or mortal body Now I shall recite the whole Verse Neither yield ye your members as instruments of unrighteousness unto sin Verse 13 do not obey sin in gratifying the desires of the body but yield your selves unto God as those that are alive from the dead that is from death in sin and your members as instruments of righteousness unto God Use your bodies and every limb and faculty of them to the glory of God whose you are and whom you ought to glorifie with your bodies and spirits which are his For sin shall not have dominion over you Above Verse twelve Verse 14 he had exhorted and cautioned them that sin might not have dominion over them Let not sin therefore reign in your mortal body Here he either promises or at least foretells them that it shall not reign for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
forth this Mystery How the Law through the corruption of our Nature is accidentally a great provoker to and stirrer up of Sin which I express thus When any Man goes on in his natural Course and lives the common Life of Men in his worldly Occasions and worldly Delights he may go on very smoothly and be all alive I was alive without the law once and well pleased with his Condition especially if the World smiles upon him before he begins to think of another Life and another World and a Day of Judgment when he shall be called to account for all the Irregularities and for all his Talents of Parts and Strength and Wealth and Opportunities of Glorifying God in the World But when he begins seriously to think and consider that he is a sinner that he is under a Law to God in every thing that he doth and speaks and thinks that he must give an Account for every thing that he enjoys or hath the use of and begins to be sensible that he is guilty of many Sins by way of omission and commission and that every Sin deserves Hell lays him under Wrath and an Eternal Curse then here comes the Law in its Convictions chargeth him with Guilt in one Action and another and above all with a Corrupt Nature that is the Scource and Fountain of every Irregularity and Transgression and bids him observe well and do all things that are written and recorded as his Duty and tells him he is damn'd if he do not and tells him he is under a Sentence of Condemnation for every Sin he hath committed for this is the proper Office of the Law to every sinner for it is not to be avoided but that it should be the Duty of every rational Creature Man or Angel to do his Creator's Will and to avoid the doing of every thing that is contrary thereunto and when he hath offended he falls under his Maker's displeasure But this Men do not think upon till Conscience begins to work And this I take to be the Law 's coming to a Man When the commandment came saith the Apostle Verse 9 Verse 9. sin revived and I died I was alive without the law once but when First a Man finds himself lost undone condemned and the Law strictly as a Law having no Pardon nor Mercy nor Hope in it for a poor sinner occasions all his Lusts for which it condemns him to rise up in rebellion against that Law which only forbids and condemns Sin but shews no way to get from under the guilt or power of it A Coward they say when made desperate grows many times very valiant And this is all the way I can conceive of how that the Law that is holy and just and good can work in a Man all manner of Concupiscence It first discovers these to be in the Soul condemns the Soul for them makes him desperate under the Conviction and by occasion enrageth Lust and indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated occasion signifies impetus aggressio materia occasio opportunitas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies proficiscor cum impeta quodam an impetuous violent Attempt which is here made by a sinner upon occasion of the Conviction which the Law as doing its proper Office works upon the Conscience So that you see how the Law as an Husband certainly produceth Sin in a sinful Man not directly but accidentally it works all manner of Concupiscence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth it effectually though accidentally and occasionally for without the Law saith the Apostle Sin is dead but the Law quickens it not only in its appearing Guilt but in its filthy Life-vigour and Predominancy I was alive without the Law once but as soon as ever the Law came Sin revived and I died I was not only dead in Law but alive in Sin Then it follows Verse 10. And the commandment which was ordained to life Verse 10 I found to be unto death The words are in the Greek thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Commandment unto Life the same was found to me or by me to death The Holy Law of God which was our Natural Husband in an Estate of Innocency and would have conducted us in all good ways to the pleasing of God and perhaps after some time of probation which the good Angels had would have fixed us in a state of Eternal Life and Blessedness as they are now fixed without any need of pardon This Commandment which in the Ordination of God was intended unto Life and could be intended by him to no other purpose and therefore our Translators add these words was ordained in a smaller Character this Commandment ordained unto Life I found to be unto Death that Law which would have saved innocent Adam killed me a sinful Son of Adam It killed me two several ways it discovered me to be under a Sentence of Death already and it enraged my Lusts and wrought in me all manner of Concupiscence and now every Lust enlivened was a new Death so that the Law killed me a thousand times over Verse 11. The Apostle repeating much the same words that he had spoken in Verse 8. as 't is his usual course in all his Argumentations to inculcate Verse 11 For sin taking occasion by tâ—â— commandment deceived me and by it slew me What greater deceit could there possibly be put upon a Man than to bring Death upon him by that which was professedly by the great God of Heaven ordained to be put unto Life What greater deceit than to make a Man a thousand times more a sinner than ever he would have been else by that which is holy just and good and the very transcript of the Holiness of God And yet this cheat Sin puts upon every Man by the Law when a Man struggles with the Law alone being under conviction of â—in from it it must needs be a killing deceit that Sin puts upon a Man in such a case and the Law deservedly called a Killing Letter and a Ministration of Death and Condemnation 2 Cor. 3.6 7 9. Wherefore the Law is holy Ver. 12 13. and the commandment holy and just and good Was that then which is good made death to me God forbid See here the accuteness of the Apostle Paul and his great curiosity and niceness and subtilty in distinguishing If I may so express my self concerning an Author which I acknowledge with all sincerity to be divinely inspired But yet there is so much of the Man appears innocently in his Writings as it may be truly said his Writings do redolere or sapere genium scribentis And perhaps it may be said so of divers of the Penmen of Holy Writ Isaiah the Courtier Amos the Herdsman and Daniel the Statesman c. without any dishonour offered to the Divine Spirit that yet held the Pen of the Amanuenses I say observe here our Doctor subtilis in his distinguishing He
had said Verse 10. The commandment which was ordained to life I found to be unto death Now here Verse 13. he utterly avoids with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that which was good that is without all doubt the same Commandment which he says Verse 12. was holy and just and good was made death to him The words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon these two the Apostle distinguisheth with a God forbid that they should be the same Therefore we had need you see to be very curious in observing the words of Scripture But the meaning of the distinction or that which the Apostle designs to assert and what to avoid I take to be this The Law was by the perversness of our sinful Nature abusing an Holy Law an occasion of Death But the Apostle abhors to say that that good law is or was death 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was found to be so in event by accident but was not so in itself for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Verb Substantive and not a Verb Passive the Verb Substantive predicates in esse the Verb Passive in fieri ab extra So much for the niceness of the Distinction Let us now go on with the 13th Verse which will further confirm what I have written Was that then which is good made death to me or became it death to me Verse 13 Was it death to me God forbid But sin that it might appear sin working death in me by that which is good became or was made death to me This ugly thing called Sin was made or became death The good Law was not made death to me But sin that it might appear sin working death in me by that which is good That sin by the commandment might become out of measure sinful Verse 13 Here in this Verse the Apostle shews his great Subtilty and Acuteness again yea in my mind a Poetical strain of fancy carrying on a Prosopopaeia by which he gives Sin which we all know in the true Philosophical account of it is nothing but a disorderly Action or omission of a Duty or an irregular Affection yet I say he gives Sin a person as if it were a subtle mischievous contriving thing for so the words run It was not the good Law that was made death but Sin was made death or became death Sin I say that it might appear Sin that is that it might appear to be what it was that it might indeed look like it self a most mischievous thing indeed How doth that appear Why it works death in me by that which is good To bring good out of evil is the work of God but to bring evil and the greatest evil out of the greatest good is the work of the Devil or rather the work of Sin that mischievous thing that first made Devils and then made Hell Sin that it might appear Sin the Apostle hath no worse word or name to call Sin by or else it should have had some other dreadful Epithet Now that the Apostle was in such an holy rage against it then it follows with a new Invective in the end of the 13th Verse That sin by the commandment might become out of measure sinful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin hyperbolically sinful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that you see all that the Apostle is angry with is only Sin but withal it is as apparent that Sin shews all this mischievousness and maliciousness and destructiveness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by occasion of the Law or Commandment which if it had not come to the Man's conscience that is here spoken of whosoever he be this Lyon Sin had lain couchant and as it were dormant that is fast asleep in comparison if the rage and superlative hyperbolical roaring Madness that the Laws put it into I come now to the 14th Verse For we know that the law is spiritual but I am carnal sold under sin Verse 14 For we know he appeals to the sentiments of all Christians and might do of all Men as he does in the second Chapter wherein he sets forth at large That the Gentiles that have not the law do by nature the things contained in the law that is by the dictates of Nature approve of the Law as a holy Rule which they are obliged to obey which shews the work of the law written in their hearts Ver. 14 15 of that Chapter For we know that the Law is spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is spiritual in its Original dictated by the Spirit of God spiritual in its Conduct it guides the Spirit of a Man to the prosecution of all worthy heavenly and spiritual things that suit the Spirit of a Man feeds it nourishes it strengthens it comforts it as much as sensible and fleshly things do the Body and Senses of a Man The law is spiritual but I am carnal sold under sin and that is the reason that the Law and I can no better agree but as sinful hyperbolically sinful sin is enraged at the presence and convictions and condemnations of the Law so I to be sure that am the sinner sold under sin that am a carnal person and in the flesh Ver. 6. When we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death must needs be mightily discomposed inflamed and desperate in sinning at the coming of the Law with its commands without giving strength to obey with its charges and threatnings without any hope of pardon For what the Apostle had figuratively and as it were poetically affixed to Sin giving it a Person doth properly fall upon the Sinner if Sin be said by the Apostle to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of measure sinful by the Law How much more true is it of the Sinner and shall this Sinner be St. Paul and that after Conversion God forbid What carnal and sold under sin and out of measure sinful When the very Heathens are by the same Apostle affirmed by Nature to do the things contained in the Law no doubt by some special assistances of the Spirit keeping them from these mischievous though accidental effects of the Law whereby it is said in this Chapter to enrage Lust For that which I do Verse 15 I allow not for what I would that do I not but what I hate that I do A goodly description of the Apostle Paul who says Happy is that man which condemneth not himself in the thing which he alloweth and as it might be said in the thing which he alloweth not I know it is spoken in another case viz. in the matter of indifferent things making an ill use of his liberty Rom. 14.20 But how unhappy was St. Paul himself then in this seventh of Romans that did not only what he allowed not but what he hated and could not do what he did allow and
raised Christ's dead body out of the Grave and if ye be guided by that animated and quickned by that live a pious and holy life there is no doubt but God will raise your mortal Bodies out of the Graves also by the power of the same Spirit that raised Christ's As for Pole's Synopsis I have read over all that he saith upon these Verses and you see what I have gotten out of him from Piscator Calvin Estius and others towards my sence and as he hath all the sences of divers Authors so in it you have this of Dr. Hammond Now for Marlorat I find the same Quotation out of Calvin that Pole hath upon these words Vivificabit Mortalia Corpora vestra He shall also quicken your mortal Bodies Mortalia Corpora vocat quiequid adbuc restat in nobis Morti obuoxium ut mos est illi usitatus crassiorem nostri partem hoc nomine appellare ut jam saepe dictum est Vnde colligimus non de ultima Resurrectione quae momento fiet haberi Sermonem sed de continua Spiritus operatione qua reliquias Carnis paulatim mortificans coelestem Vitam in nobis instaurat In English thus St. Paul calls that our mortal Bodies whatsoever yet remains in us liable to death as it is an usual Custom with him to call our grosser part by that name as I have often already said Whence we gather that he doth not here speak of the last Resurrection which shall be done in a moment by the Spirit of Christ and of God but of the continual Operation of the Spirit in us whereby mortifying by little and little the relicks and remainders of the Flesh he doth renew and establish an heavenly Life in us And so I have done with the 10 11 12 13 Verses For as many as are led by the spirit of God they are the sons of God Verse 14 I am now past the discourse of Sanctification by Faith as brought about by Gospel-Principles and impossible to be effected by the Law or attained unto by a legal Spirit or frame of Heart and I come to some other high Priviledges which a Man Sanctified attains unto The first is he is led by the spirit of God and so secondly is one of the Sons of God I shall hasten now with as much brevity as I can to the end of this Chapter And such a one is not only a Son but is in a very fair way to understand and to have the boldness of a Son in the presence of God For ye have not received a spirit of bondage again to fear Verse 15 This Expression seems to have an eye and respect to the Old-Testament Dispensation we in the Dispensation of the Gospel have not received the Spirit of Bondage again as they did under the Law who though they were truly and really under the Covenant of Grace yet their Dispensation looked much like Law and accordingly their Spirits were low and legal and they were more like Servants than Sons as you have it professedly and at large discoursed in Gal. 4.1 2 3. to the end of the 7th Verse Verse 15 And Gal. 3.22 23 24. Ye have received the spirit of adoption by which we cry Abba Father Ye Romans have received the Spirit by which same Spirit we Christians of all Nations cry Abba Father for the Saints drink all into one Spirit according to that Article of our Creed the Communion of Saints The spirit itself beareth witness with our spirits Verse 16 That we are the Children of God There are two Spirits spoken of in one Verse the Spirit itself that is the Spirit of God bâ—areth witness with our Spirits that is with our Consciences being enlightned by the Spirit of God and renewed thereby and restored to its empire over the Flesh by which renovation we are made the Children of God that we are the Children of God First we must be the Children of God and then the Spirit of God can and will bear witness to this Truth that so it is unless our Consciences can bear this Testimony the Spirit will not cannot bear such a Testimony because it is a Spirit of Truth And if children Verse 17 then heirs See how the Priviledge rises all Children among Men are not Heirs but all God's Children are Heirs heirs of God and joynt-heirs or Co-heirs with Christ if so be that we suffer with him that we may be also glorified together See what little reason we have to be asraid of Suffering if we suffer for a good Cause and with a good Conscience Phil. 1.29 For unto you it is given in the behalf of Christ not only to believe on him but to suffer for his name It is an additional Gift to that of Faith to suffer for the Name of Christ to bear the Cross is the way to the Crown but we are apt to have dastardly and cowardly Thoughts and Spirits St. Paul was quite of another mind as he shews in the next Verse For I reckon Verse 18 that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us This is the third Priviledge that a Sanctified Man hath viz. Courage in the midst of all sorts of suffering for Christ and that upon this account namely the inconceiveable Glory which he is to receive which will be so great when it comes that the whole groaning World waits with earnest expectation to see the blessed Time when the Saints shall receive this Glory and what Comfort should the Saints themselves then take in the Expectation of it and what Patience should they excercise in the mean time For the earnest expectation of the creature Verse 19 waiteth for the manifestation of the sons of God this with the 20 21 22 I shall not meddle with as containing no doubt a great Mystery which good and learned Men are divided about and which I confess I do not understand but thus much is evident that there is a wonderfull Glory to come for the Saints and that this life is a suffering life but so ordered for the Saints that they have great cause of Patience nay Joy and Glorying in all their Tribulations seeing the whole suffering and groaning World is contented under their sufferings meerly with the Expectation they have and Participation that they shall have of the Saints Glory for it is said Verse 21. That the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God This is a groaning time There are three sorts of Groans 1st That of the whole Creation 2dly That of the Saints Verse 23. 3dly The Spirit of God also maketh Intercession for us with Groanings which cannot be uttered The First sort of Groans I have passed over with a Confession of my Ignorance only that we see the sad effects of sin in which the brute Creatures suffer The Second sort of Groans we may and ought to understand And