Law of God But to what purpose was this small delight in the Law of God which had no influence upon Practice or the mortification of his Flesh for he plainly acknowledges that he saw another Law in his Members warring against the Law of his Mind Verse 23 The Law of his Mind was a Rule in his Conscience that he ought to do all good and to avoid and eschew all evil But the Question is Which Law prevails Why he tells us plainly and why should we not believe him And bringing me into captivity to the law of sin which is in my members The two Laws indeed did both war but the Law of Sin was the conqueror And of whom a man is overcome of the same is he brought under bondage 2 Pet. 2.19 And then being captivated no wonder he crys out in the 24th Verse Verse 24 O wretched man that I am who shall deliver me from the body of this death or this Body of Death Now when the Law hath perfectly left him for dead in a spiritual sence a condemned Wretch strugling for life by the help of the Holy Law which yet could afford him no comfort nor help here we must imagine as I conceive that God in wonderful Mercy made a discovery of Christ and Grace to him the Law was his School-master to bring him to Christ Now Christ is precious to him as the only Saviour that was before utterly lost and undone in himself and as to all hopes from the Law Now I suppose this Verse is that which hath misled all those Interpreters and good Christians that mistook this Chapter as if St. Paul had spoken it of himself after conversion The Expression indeed is admirable and truly Evangelical but I take it as I said before as a new discovery made to him under his Bondage and Captivity under Sin by which he might attain unto true deliverance from the guilt and power of Sin I thank God through Jesus Christ our Lord. Verse 25 Not a word of Christ before in all this struggle and agony wherein the personation is made of one under Convictions and Condemnations and Irritations unto Sin accidentally from the Law till the Man is utterly undone and crys out for deliverance I thank God through Jesus Christ our Lord. Verse 25 So then with my mind I my self serve the law of God but with my flesh the law of sin This I take to be added in the close of this Chapter as the summa totalis or the Epitome of all the foregoing Discourse But yet even in it though there is one little word added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I my self because the Mind is indeed more principally a Man's self than his Flesh or Body is yet it is to me very insignificant to prove what Men would have for as long as the Law of the Members prevails against the Law of the Mind and brings the Man into captivity to the Law of Sin What is that Service of God with his Mind worth 'T is the predominant Party in the Man that denominates him spiritual or carnal and indeed he allows the Denomination quae sumitur a Majori in the fourteenth Verse I am carnal and I am a person sold under sin And so I dismiss the seventh Chapter and hasten out of this cold shivering Water as I called it above into the other hot Bath of the eighth Chapter which will more evidently and demonstratively clear the sence and importance of the seventh and was given us as I said above as another surety for the seventh that the seeming ill sence of that might have no evil influence upon us nor give any disparagement to our noble Gospel-Religion But I shall take along with me as Ariadnes thread that Expression which was put into the dying and otherwise despairing Man's mouth in the 23th Verse of the seventh Chapter when he had said gaspingly O miserable man that I am who shall deliver me from this body of death I thank God through Jesus Christ our Lord. And from that Expression I take my rise to begin to explain the first Verse of the eighth Chapter ROMANS Chap. VIII THere is therefore now no condemnation to them which are in Christ Jesus Verse 1 Now I see by this last discovery made to me when I was even giving up all for lost that to avoid condemnation which the Law inflicted and could not otherwise chuse but thunder out against a sinner we must all betake ourselves to Christ so the Illative therefore may well convert this eighth Chapter with that Expression in Verse 25. of the foregoing Chapter Therefore if you will flee from condemnation you must flee to Christ for there is no condemnation to them that are in Christ Jesus Why who are they that are in Christ Jesus It follows who walk not after the flesh but after the spirit Ay they are the Men indeed and none but they free from condemnation The Man in the seventh Chapter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh Verse 5. and therefore was followed with condemnation but they that are in Christ Jesus walk after the Spirit their state is altered and therefore no wonder they are freed from their Desperations But the second Verse makes all clear For the law of the spirit of life in Christ Jesus Verse 2 hath made me free from the law of sin and death There are several things very observable in this Verse 1. Here is the personation continued in the first person I and me hath set me free as much as to say I that before was a captive to Sin under the Law of Sin and Death am set free 2. Here is a quite different Law never before mentioned viz. The Law of the Spirit of Life in Christ Jesus 3. The Law of the Spirit of Life in Christ Jesus sets the person free that was captive under the Law of Sin and Death Now let it be allowed Disputandi Causa that the word or person I all along the seventh Chapter was St. Paul yet sure they will not deny that me which is but the Accusative Case of I is St. Paul also Let all then depend upon this word And then it will plainly appear that Ego non sum Ego The I in the seventh Chapter though spoken of the same person is not spoken of the same person in the same state here In the seventh Chapter he is led into Captivity to the Law of Sin and Death In this Chapter the Law of the Spirit of Life in Christ Jesus hath set him free from the Law of Sin and Death Therefore the Man in the seventh Chapter that was led into captivity to the Law of Sin Verse 23. needed the Gospel which is here called the Law of the Spirit of Life in Christ Jesus to set him at liberty from this Law of Sin Therefore he was before only a miserable Man under the convictions and condemnations of the Law and not converted which was the
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
not only they Verse 23 that is the brute Creatures the Gentiles saith Dr. Hammand but ourselves also which have the first-fruits of the spirit even we ourselves groan within ourselves waiting for the adoption to wit the redemption of our bodies I shall not pretend here to give an Account of every particular word but shall content myself with the general fence as hastning to the end of the Chapter only observing the Temper and good Qualities of the sanctified Man till he comes to the top of his Attainments And here I find a 4th Priviledge or excellent Quality of this person that waâ—keth not after the Flesh but after the Spirit which is this Though he bear the heaviest Afflictions as light and thinketh them not worthy to he compared with the Glory to come yet he groans mightily within himself not for the pressure of the Afflictions but for the presence of that which he longs * Gemimus propter faturum quod deest after He hath received the First-fruits in earnest but longs after and groans for that of which he hath received the earnest waiting for the adoption viz. The redemption of our bodies This Scripture seems to be much of the same import with 2 Cor. 5.1 2 3 4. For we that are in this tabernacle do groan being burthened not for that we would be uncloathed they do not desire to die to be freed of the burthen of affliction but that they might be cloathed upon with their house from heaven that mortality might be swallowed up of life So here they did groan waiting for the Adoption viz. The Redemption of our Body Corporis nostri id est Corporum nostrorum a corruptione mortalitate concupiscentia aliisque vitae miseriis quae in resurrectione demum nobis continget adoptionem expectantes id est redemptionem vel liberationem Appositio redemptionis filiationem declarat Adoptio hic metonymice sumitur vel pro patefactione adoptionis vel pro adoptionis fruitione Adoptio ergo sicut redemptio hic intelligitur quoad effectum qui in resurrectione perfectus erit c. Vide Polum By Adoption and Redemption is here meant the declaring our Adoption and Redemption and the full enjoyment of both and this all Saints when themselves do groan after For it is certainly an essential part of the new Creature to have at times if not frequently a desire to be dissolved that they may be with Christ for seeing God hath made that their happiness and they have made it their own choice when they act like themselves they must needs with St. Paul have a desire to be dissolved and to be with Christ and the only reason of a Saint's desiring to live here should be that he may glorifie God for by Faith he hath made a discovery of a far better state than that of this Life can be and this he must needs desire far more than to live here or he is absurd For we are saved by hope All the salvation that we have here excepting the First-fruits Verse 24 spoken of before called the First-fruits of the Spirit is a salvation of hope which the prophane wretches of the World have gotten into an Oath with which they bind that they would have you to believe As I hope to be saved say they True Saints hope to be saved And this is the chief salvation they are possessed of For hope that is seen is not hope for what a man seeth why doth he yet hope for Verse 24 But if we hope for what we see not then do we with patience wait for it Verse 25 Though we groan as longing for our hope yet we groan not as impatient of our burthen but with patience wait Likewise also the spirit helpeth our infirmities Verse 26 for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the heart knoweth what is the mind of the spirit Verse 27 because he maketh intercession for the saints according to the will of God This I take to be a fifth Priviledge of the sanctified person that walks not after the Flesh but after the Spirit That he hath the Spirit of God helping his infirmities and teaching him to pray both for what he ought and as he ought for these are both specified in the 26th Verse For we know not what to pray for as we ought but the spirit it self maketh intercession for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unexpressible groans groans of that force urgency and fervency which cannot be expressed that is what the force of them is All true Saints have the Spirit of Grace and Supplication they are enabled some way to pray for what they ought and as they ought and they have Groans that follow their Petitions that have a meaning in them that God only knows no Man can conceive of the workings of their Hearts and Affections so as God the searcher of the Heart understands them For thither it is ultimately reserred by the Apostle He that searcheth the hearts knoweth what is the mind of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have spoken somewhat to that Phrase in the 5th 6th and 7th Verses of this Chapter Whether it be the Mind of our Spirit in its groanings which comes not forth into words or rather what is the Mind of his own Spirit because it maketh Intercessions for the Saints according to the Will of God The Mind and Meaning of the Spirit answers to the Will of God and therefore is so acceptable to him But whose shall be the Groaning Will any one ascribe these to the Spirit as groaning I question the Divinity of such an Ascription Therefore the Groanings are made in the Saints and actually exerted or groaned by the Saints only guided and effected by the Spirit it self dwelling in them If so then the Intercession that is made for us with these Groanings is not only made for us in Heaven but in us on Earth therefore we are taught what to pray for and how to pray by the Spirit which makes these Intercessions for us within us of which God who searcheth the Hearts judgeth according to what of the Spirit is in them I cannot here descend to speak to the Controversie of Praying by Forms or without Forms I think we may pray in the Holy Ghost as the Phrase is Ephes 6.18 with a Form and I question not at all but many good Ministers and private Christians pray in the Holy Ghost without a Form And that is all I have to say at present Only both ways you see that the sanctified person in this Chapter hath this fifth Priviledge to be assisted by the Holy Ghost in offering his Prayers and Supplications to God he doth not only groan within himself for the glory to come for the hope which yet he doth not see but the Spirit it self helpeth him in his Groanings and to his groanings 〈◊〉 〈◊〉 〈◊〉
having as I have above declared setled the Doctrin of Justification by Faith and ended the Discourse in tryumph at the end of the fifth Chapter and proceeded in the sixth Chapter to shew at large how Holiness and Sanctification also necessarily and effectually follows upon the hearty embracing the Doctrine of the Gospel thereby they are baptized into the Death of Christ and profess themselves dead to Sin and are actually set free from Sin and become the Servants of Righteousness and yield themselves unto God and their Members Instruments of Righteousness unto God Ver. 13 14. and have their Fruit unto Holiness Verse 22. He as in a Parenthesis in the seventh Chapter gives you a Parable of a Man endeavouring to be holy by the Law but is utterly defeated of his design and instead of attaining Holiness thereby loseth all his comfort and hope and is plung'd into a far worse condition as to Holiness than he was in before and being brought into a state of desperation thereby betakes himself to Christ then in the very nick of time revealed to him and by betaking himself to Christ is set at liberty from Condemnation and Desperation and also from the Law of Sin and Death which he acknowledged himself before to be led into captivity unto after a fierce Battel betwixt the Law of the Members and the Law of the Mind and so finds by blessed experience that he is one of them in whom the Righteousness of the Law is now fulfilled which Righteousness by the Law could never have been effected accomplished and fulfilled The Righteousness of the Law can never be fulfilled in any mortal Man but by the Grace of the Gospel received that is a Man can never become holy but by Faith Acts 15.9 Purifying their Hearts by Faith Gal. 5.6.6.15 Faith working by Love to the keeping the Commandments of God is the new Creature Compare those two places in Gal. Such Men as have this Faith they walk not after the Flesh any longer but after the Spirit For they that are after the flesh Verse 5 do mind the things of the flesh but they that This Particle for is a causal Particle and shews the Reason of the Assertion going before The Assertion before in the fourth Verse is this The righteousness of the law is or that it might be fulfilled in us who walk not after the flesh but after the spirit Now this is proved to be so because they that are after the Flesh do â—ind the things of the Flesh and they that are after the Spirit the things of the Spirit Therefore they who are after the Spirit do truly attain unto the Holiness and Righteousness of the Law which is a Spiritual and an Holy Law because their whole Mind is set upon spiritual things or the things of the Spirit but for carnal Men or Men that are after the flesh their whole mind is upon fleshly or carnal things and accordingly as Mens minds are set if they have undertaken a feasible thing such will their attainments be They that are after the Flesh as all those are that are under the Law Rom. 7.5 When we were in the flesh the motions of sin which were by the law did work do mind the things of the Flesh * Cogitant desiderant curant sapiunt they savour and relish and give their mind to nothing but †Carnalia bona mundana honores opes c. Corpores Voluptates vel opera Carnis ad quae Concupiscencia Carnalis inclinat ut peccata omnia fleshly things they cannot freely lift up their Heart to God and heavenly or spiritual things but true Saints of God that have received the Spirit of Life which is in Christ Jesus have embraced Gospel-Principles with a Spirit of Faith and Love and so walk after the Spirit their mind is wholly or at least chiefly ser upon the things of the Spirit which I take in other words to signifie Matters of Religion And therefore since their minds are wholly set upon them no wonder they make great attainments in them so as to have the righteousness of the Law fulfilled in them For to be carnally minded is death Verse 6 but to be spiritually minded is life and peace For a Man to be carnally minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carnal mind or carnal mindedness or to be wholly set upon carnal things is a stare of Spiritual Death and will end if continued in in Eternal Death There can be no life in Religion where the mind is carnal and his tendency is altogether towards and his relish is only of carnal things But to be spiritually minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole tendency of a Man indued with the Spirit and that hath heartily embraced Gospel-Principles is towards heavenly life and living unto God and as he hath a lively activity for God so his comforts accordingly grow upon him to be spiritually minded is not only full of life and activity for God but full of peace and comfort ordinarily Great peace have they that keep thy law and nothing shall offend them Psalm 119.165 Because the carnal mind is enmity against God for it is not subject to the law of God Verse 7 neither indeed can be It is no wonder that the carnal mind should have no activity for God and so consequently no peace whilest it is enmity against God yea neither is subject to the Law of God neither indeed can be Why what is this carnal mind Here I must make a grand Enquiry that we may find out if it so please God what this carnal mind is for if we know not the Subject spoken of we can never well understand what that is which is predicated or affirmed and asserted of it at least not the manner how it is affirmed of it For non entis nulla sunt attributa and non esse non apparere idem est What then is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but an accident or attrioute We may know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best by knowing what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Now in Verse 27 of this Chapter it is said God that searcheth the Hearts knoweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the Mind of the Spirit when it maketh Intercessions for us within us and doubtless there the meaning is what the Spirit would have So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is what the Flesh would have the relish savour or tendency of the Flesh What is this that is here called Flesh which hath in it such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a tendency such a relish such a savour as neither is nor can be subject to the Law of God Till this Question be well answered till this Enquiry be prudently and satisfactorily made I despair of ever giving a right Paraphrase or Interpretation of this Verse or any of the like nature Caro saith Vorstius
that is wholly addicted to and commanded by the lusts or desires of their flesh I take it to be all one with that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are after the flesh only there may be this little difference that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the state and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies conversation as walking after the flesh or according to the motions and dictates of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator and Beza say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so then or therefore but others sav 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must be translated Now they that are in the flesh cannot please God and therefore the righteousness of the Law is not fulfilled in them This I take to be the most genuine Interpretation And this Verse is confessed to be the Conclusion of the whole Argumentation of the Verses foregoing But ye are not in the flesh but in the spirit if so be the spirit of God dwell in you Now the Apostle hath done with the Argumentation beginning from the first Verse which Argumentation I take to be directed against the state of the Man under convictions in the seventh Chapter And so speaks to his converted Romans Ye are not in the flesh but in the spirit with this caution If so be that the spirit of God dwell in you For every Man that hath received the Gospel sincerely and betaken himself to Christ and his Righteousness from the Condemnations and accidental Irritations of the Law hath the Spirit of God dwelling in him for the Gospel is the Ministration of the Spirit which the Law is not Gal. 3.2 This only would I learn of you Received ye the spirit by the works of the law or by the hearing of faith Now if any man have not the Spirit of Christ he is none of his Verse 9 This Expression you see is doubled and therefore needs the greater consideration and serious reflection of every Man upon himself to know his state by I cannot here stay to make discovery how a Man may come to know whether he hath the Spirit of God and of Christ which is much or all one and it is the less necessary for me to do it because the Apostle himself in several Verses following makes the discovery himself by several high and glorious effects of the Spirit 's inhabitation And if Christ be in you that is by his Spirit the body is dead because of sin Verse 10 but the spirit is life because of righteousness I fancy or apprehend this to be the meaning of these dark Expressions for which I shall seriously consult Expositors Dr. Hammond Pole and Marlorate and give any thing that I find in them which I think considerable But I presume first here to give my own thoughts for which I beg the Reader 's pardon If Christ be in you by his Spirit the body is dead because of sin that is your Flesh and Body by which you were heretofore strongly impelled and as it were forced on to the commission of all sorts of sin is dead * Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod ad peccâ—tion scuratione peccati ne scilicet possit amplius nos impellere ad petulanter peccandum as to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of sin propter or secundum where I imagine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this I am sure is less straining than to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Piscator and Beza do and our English Translators in the eighth Verse So then they c. Tho' Pole tells us from another Author Tolet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I take it is never so used But to make good this Exposition see how the sence seems to force it If Christ be in you the body is dead because of or as to sin That is the Flesh in its Lusts is mortified I am sure this is true Divinity But the spirit is life in the abstract or alive in the concrete that it may answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead in the Antithesis in the words that is Whereas when you were without the Spirit of Christ the Flesh and the Body was alive and regnant and the Law of the Members warred against the Law of the Mind or Spirit and had the better of it and brought you into captivity to the Law of Sin which Law of Sin was in the Members in the Flesh and Body Now this Body this rampant Flesh unbridled Lust which had cast off the Bridle of the Spirit and the Law of the Mind and Conscience which ought to have ruled the Flesh this Body is dead not simply but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Body is dead in the matter of Sin so that you need not obey Sin in the lustings of the Body though the Body hath its desires still of eating and drinking c. yet it hath not those strong impetuous irregular desires that it had but is dead in a great measure because of Sin or as to Sin But the * Significat spiritum hominis tum ob Antithesin Corporis Spiritus tum extollat v. seq Animam five rationalem partem gratia Christi renovatam Estius ex Oecumen Cass spirit is life or greatly alive because of righteousness or as to the matter of Righteousness Now the Law of the Mind prevails over the Law of the Members you are alive to God and Righteousness and Holiness But if the spirit of him that is God the Father that raised up Christ from the dead Verse 11 dwell in you he that raised up Christ from the dead shall also quicken your morted bâ—dies by his spirit that dwelleth in you Here I confess I have a peculiar Notion which I have been hammering at these thirty Years but I will assure thee Reader that it is honest and will lead thee into no dangerous Errour and therefore consider it If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you That is in your mortal Body in which the Apostle forbids that Sin should reign Rom. 6.12 I say this mortal Body shall not only be dead as to the matter of Sin which is affirmed in the 10th Verse and is a great attainment by the Spirit of Christ's dwelling in us The World is well altered with such a Man that whereas his Flesh did rule and lead him captive to the Law of Sin now this Flesh and this mortal Body of his should be dead as to the matter of Sin this I say is a great attainment and a blessed alteration from his former state But this is not all no the chiefest thing is yet behind
conclude that not only all these things mentioned but all other things whatsoever do work together for good to them that love God The whole Creation groans for their Deliverance they Groan within themselves for their glorious State and the Spirit helps them in their Groanings and to further Groanings in Prayer beyond all Words and Expressions even to meanings which God knows and God alone and they shall all be answered in full Returns not a Sigh or a Groan lost sent out from them that love God from them that are effectually called according to his purpose For I question not but all things are done according to purpose which lies hid as I may humbly say in the breast of God According to the purpose of Eternal Ages as the Phrase is Eph. 3.11 Which he made or purposed in Christ Jesus our Lord. Then it follows as it were occasionally from this Expression called according to his purpose Ver. 29. For whom he did foreknow he also did predestinate to be conformed to the image of his son Verse 29 that he might be the first-born amongst many brethren Moreover whom he did predestinate them he also called and whem he called Verse 30 them he also justified and whom he justified them he also glorified The Purpose of God is so strongly made that it goes thorough and thorough with the whole train of Successive glorious Effects and this demonstrates a Wonderful Co-operation for good to those that love God to those that are called according to his Purpose Onely I must here honestly offer my Apprehensions in this most profound-Matter for I would deal honestly with all the World and especially with the Church of God And my chief Observation upon this Golden Chain as it is well called is this That the first Link of the Chain which is fastened to the Mercy-seat and all the World can never loose it thence is fore-knowledge whom he did fore-know which I humbly conceive is meant of God's fore-sight * Quos praescivit nempe tales per ductum Gratiae suae consensum liberae Voluntatis futuros bene victuros vel Gratiae oblatae assensuros vel credituros in fide perseveraturos Sic exponunt Chrysost Theodoret. Hieronymus c. Pole in loc The English is this Whom he did fore-know viz. that they would be such through the conduct of Grace and the consent of their own Free-will as would live well assent to Grace offered would believe and persevere in Faith what Men would do placed under such and such circumstances and thereupon did predestinate call justifie and glorifie in his eternal and irrefragable Purpose And so I dismiss the great Subject of these two Verses only I shall remark upon the 29th Verse Whom he did fore-know he also did predestinate to be conformed to the image of his Son that he might be the first-born amongst many brethren That though Men have a true liberty of will in their choice of and adhering unto Christ yet God did not leave the whole issue and success of things to the liberty of Men but fore-seeing what Men would do purposed and decreed to do more for them infinitely than they could themselves do in carrying on the work of Grace in them so that Christ should not be an Head without a Body and a First-born without Brethren but the First-born amongst many Brethren And this fore-knowledge of God what Men would do in believing and returning to God is as easie for us to conceive of as it is how God should foresee that Adam would certainly fall when it was in his power to have stood and yet this certain fore-knowledge of God must be allowed in a matter perfectly free for ought that we know or else the purpose of sending Christ as a Saviour which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could never have been made by the All-wise Jehovah What shall we say then Verse 31 if God be for us who can be against us As much as to say The whole matter of our salvation is a certain well-laid inexpugnable thing if we are but once brought over to God if we are once well convinced of sin by the Law and see our need of Christ if Christ become precious to us and our only deliverer if we are by him freed from the Curse and Condemnation of the Law and have the Law of the Spirit of Life in Christ Jesus setting us free from the Law of Sin and Death if we have the impossible thing of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought in us that is if we are enabled to walk after the Spirit and no longer after the Flesh if we have been taught to mortifie the Deeds of the Body and so come to be led by the Spirit to call God Father by a Spirit of Adoption are content to suffer with Christ to long for his presence and groan after it we need not question but all things shall work together for our good we shall find ourselves effectually called and therefore elected Make your calling and election sure 2 Pet. 1.10 We have no other way to know our Election but by our Calling and then and not till then can we take comfort in the Doctrine of Election namely when we may have ground to hope that the golden Chain hath fastened upon us and if so what can harm us if God be for us who can be against us unless they can be too hard for God Now from hence the Apostle runs on with a clear and triumphant Argumentation Verse 32. He that spared not his own Son Verse 32 but delivered him up for us all how shall he not with him also freely give us all things This is the clearest Argument in the World we have no reason to doubt of the good will of God for our final salvation and therefore present happiness for he that gives us the greatest gift he could give will never deny us the small matters of the World if they be good for us This Argument is like that of our Saviour's He that gave us Life will give us Food he that gave us Body will give us Rayment a majori ad minus Who shall lay any thing to the charge of God's elect It is God that justifies Verse 33 And if we be interested in election by effectual calling who shall lay any thing to our charge in judgment when he that is to be our judge and whose approbation alone justifies will justifie us Who is he that condemneth It is Christ that died and so took off our condemnation Verse 34 by suffering the penalty of out sin and he that died is not dead yea rather that is risen again who is ever at the right hand of God who also maketh intercession for us The Spirit in us and for us here on Earth and Christ for us in Heaven What abundant Consolation is here He that died for us on Earth to free us from Death and Hell is ascended to Heaven and there maketh intercession for us
that But that which I have now to acquaint thee with is That while I was making my Progress in getting and repeating the several Chapters there did a considerable light arise to me concerning the true and genuine sence of the seventh Chapter which I had been often puzzelled about heretofore And this I thought worthy a new Labour to acquaint thee with so here I have given thee the occasion of my writing upon it Now for my Reasons moving me so to do take as followeth First then Reason I I have observed That several Expressions in that seventh Chapter to the Romans are the common shelter of many profligate Persons who would fain pass in their own apprehensions and in the judgment of others for good Men though if they would make any serious Reflections they must needs see themselves in a very evil state When I would do good say they evil is present with me the good that I would I do not and the evil that I would not do that I do so then it is no more I that do it but sin that dwelleth in me With my mind I my self serve the Law of God but with my flesh the Law of Sin And so lick themselves whole presently after every the foulest Commission With an O wretched Man that I am and all because it is allowed by some that St. Paul used these Expressions as speaking in his own person after conversion Now this Scripture is to be wrested out of their hands by shewing them that St. Paul speaks this in the person of an unregenerate Man and therefore 't is a Plaister that will not cover much less heal their Sore Again Secondly I fear that even good People or at least People well inclined Reason II do too easily take comfort after having failed in many Points of their Duty in such Expressions as these When I would do good evil is present with me and I find a Law in my Members warring against the Law of my Mind and bringing me into captivity to the Law of Sin When they ought to take refuge only in a sound Repentance and the Blood of Christ after having humbled themselves and returned to their Duty as they ought And they need not be dispoiled of the Comfort that is ready at hand for them after ordinary failings and sins of infirmity for which I doubt not but there is a Pardon of course for them upon their Confession to God So that these Failings need not make any terrible disorder in their Peace and Comfort and they may have as much relief in Gal. 5.17 as they can justly pretend to have out of the seventh to the Romans Gal. 5.17 you have these words The flesh lusteth against the spirit and the spirit against the flesh and these two are contrary the one to the other so that ye cannot do the things that ye would There is as much comfort in these words as a sound Christian can seek for out of the seventh to the Romans in cases of infirmity And I know no Divine that hinders them of the relief of this Scripture for the Flesh not being perfectly subdued by and to the Spirit may hinder and clog them so as they may fail often and may not come to be so good as they fain would be or do all the good that they fain would do And yet they are not forced to acknowledge that they are sold under sin as the Expression in that seventh to the Romans by which they put a Sword into all wicked persons hands to kill themselves withal and to bear themselves out in their vilest Enormities Thirdly Reas III And indeed let the words in the seventh to the Romans be but allowed to be spoken of St. Paul in and of his own person after conversion and I know not what you can say by way of conviction to the wickedest Man in the World He will tell you when you charge him That he was drunk such a time and filthy such a time and can prove it of him That it is true it was so but he hates it 't was not he that did it but indwelling Sin with his Mind he himself serves the Law of God but with his Flesh the Law of Sin How can you confute him how know you but it is so as be saith and then upon what pretence can you excommunicate him or censure him if he declares his hatred of what he hath done how do you know but he may be a Saint like Saint Paul whenas the Church of God in all Ages hath and doth and ought to proceed in its Censures against Men according to External Actions 1 John 3.7 8. He that doth righteousness is righteousness even as he is righteous He that committeth sin is of the devil Verse 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him St. John's Epistle 3d. 11. He that doth good is of God he that doth evil hath not seen God Fourthly Reas IV This taking the seventh to the Romans in the sence above mentioned casts a great disparagement on St. Paul Methinks those two Expressions in the fourteenth Verse of that Chapter can never agree to St. Paul The Law is spiritual but I am carnal sold under sin What was St. Paul carnal after his conversion The highest Christian that can bear that Name St. Paul tells us is but a Babe 1 Cor. 3.1 2 3. And I brethren could not write unto you as unto spiritual but as unto carnal even as unto babes in Christ I have fed you with milk and not with meat c. Verse 3. For ye are yet carnal and whereas there is among you envying and strife and divisions are ye not carnal and walk as men What was St. Paul a Babe after he had written all that Epistle to the seventh Chapter But the next Expression is a thousand times worse if St. Paul speaks in his own person as of himself after conversion He is not only carnal but sold under sin a very vile Captive under the slavery of sin I remember such an Expression no where but in Ahab's case who it is said sold himself to work Wickedness And if St. Paul was sold under sin he either sold himself or was sold by another to this slavery And who could sell him after he was become God's but the Holy God which is Blasphemy to affirm or he himself which is to make him another Ahab Then in Verse 15. he explains how it appears that he was sold under sin by the causal Particle For For what I do I allow not for what I would that do I not but what I hate that I do And this is a clear Description of Slavery So Verse 23. the Law in his Members brought him into captivity to the Law of Sin made him a Slave Fifthly Reas V This contradicts all that St. Paul speaks of himself in other places of his Epistles 2 Tim. 4.7 8. I have fought the good fight I have finished my course
are much the same What need of so much caution and exhortation to avoid a thing that shall never come to pass Why truly because though you may certainly avoid and escape the dominion and reigning power of sin by care and diligence watchfulness and holy activity still praying for depending upon and making use of the Grace of God yet if you be not thus employed however you may seem to your selves and others to have clean escaped those that live in error 2 Pet. 2.18 and to have escaped the pollutions that are in the world through lust the evil spirit will return and take with him seven other spirits worse than ever he was and will take possession of his swept and garnished old mansion and sin will again have dominion and reign over you To recite the whole Verse For sin shall not have dominion over you for ye are not under the law but under grace Verse 14 Here the Apostle expresses the great reason why true Christians may be and are freed from the dominion of sin it is because they are not under the Law and seek not to be justified by the Law but under Grace Justification and Sanctification have one and the same Root Source and Foundation Jesus Christ is made of God unto us wisdom righteousness sanctification and redemption 1 Cor. 1.30 So the Apostle hath well confuted that Paralogism in the first Verse Shall we continue in sin that grace may abound by turning it into a Violentum He takes the Enemies Cannon and turns them upon themselves therefore you must not continue in sin because grace hath abounded and doth abound For sin shall not have dominion over you because ye are under grace I shall need here to say something to make it appear how the Dominion of Sin is destroyed by Grace and not by the Law though I know I shall have much more occasion several times to speak to this in the seventh Chapter which indeed cannot be made intelligible without the unfolding of this Mystery And first for the explication of it I shall give a parallel place it is Gal. 5.16 18. Verse 16. This I say then walk in the spirit and ye shall not fulfil the lusts of the flesh Verse 18. If ye be led by the spirit ye are not under the law The Apostle had before been exhorting them to love one another because Love was the fulfilling of the Law and tells them further in Verse 15. If they did bite and devour one another there was a great danger they would be consumed one of another Now for prevention hereof the Apostle adds Verse 16. This I say then walk in spirit and ye shall not fulfil the lusts of the flesh that is that lust of envy and bitterness Verse 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Even in good Men there is a remainder of flesh as it is taken in an ill sence which hinders them from doing much of that good which they would fain do when they are more themselves But then the Apostle minds them of what he had said before in the sixteenth Verse as the Apostle loves to inculcate and repeat If you be led by the spirit or walk in the spirit which I take to be all one if ye be led by the spirit ye are not under the law Which I take to be all one with the other part of the sixteenth Verse Ye shall not fulfil the lusts of the flesh And accordingly he reckons up the lusts of the flesh which when brought into act are the works of the flesh In the next Verse 19. Now the works of the flesh are manifest c. But the parallel I seem to my self to find in these words of the Epistle to the Galatians compared with those in Romans 6.14 appears thus in Ep. to Gal. t is If ye be led by the spirit ye are not under the law or ye shall not fulfil the lusts of the flesh to be under the law and to fulfil the lusts of the flesh are consequent one upon another and therefore used as synonimous or equivalent Expressions and if so they fully answer the words that I am now upon Rom. 6.14 Sin shall not have dominion over you for ye are not under the law but under grace Now if not to be under the law and not to fulfil the lusts of the flesh be all one then to be under the law and to fulfil the lusts of the flesh are all one for Contrariorum contrariae sunt rationes and if to be under the law and to fulfil the lusts of the flesh are all one that is in the way of inferring one another as Posita causa ponitur effectus being under the law is the cause fulfilling the lusts of the flesh is the effect I say if these are all one or rather if they do mutuo se ponere tollere then the Apostle's is a good Argument in the Text before us Rom. 6.14 Sin shall not have dominion over you for you are not under the law but under grace But I shall leave the Argument from a parallel which serves only to prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so it is that he that is under the Law as his way of justification will certainly fulfil the lusts of the flesh and that sin shall not have dominion over him that is not under the law and come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the reason why it is so which evermore proves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so Now the reason why it is so that he that is under the law will always and cannot but fulfil the lusts of the flesh and that he that walks in the spirit is led by the spirit or under the conduct of grace and the promise for justification and sanctification will not and cannot whilst such yield himself a slave to his lusts and suffer sin to have dominion over him is this because a sinner as we are all sinners that is under the law and betakes himself to the law for justification and goes no farther is not well schooled under the law so as to betake himself to Christ and Grace for a righteousness as the law is only a Schoolmaster to bring us to Christ that we may be justified by faith Gal. 3.24 he finds the law commands him to be holy persectly holy and threatens every sin with death and gives him no strength nor hope without perfect unerring obedience besides all the wrath that the law is charged with against him for his past sins And here the poor Man finding it his duty to abstain from all evil and do all that is good and having no strength and no hope but in the way of perfect unerring obedience besides the making amends and giving satisfaction for his past sins he grows sad and mad and desperate and falls to
est Vitiositas nativa seu peccatum Originis a quo nihil boni cogitari praestari potest and this Mr. Pole in his Synopsis leaves for the meaning of it Now this I cannot acquiesce in as a full description of the Subject Flesh here spoken of there is something of the truth in it but it is not satisfactory That it cannot be meant of sinful flesh or a principle or root in us that unavoidably carries sin in it or produceth sin seems apparent to me from the Expression of the Apostle in the latter end of this Verse The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be The Apostle makes a great assertion That the carnal mind is enmity against God then he gives a reason Because it is not subject to the Law of God and then follows this reason with an high proof or aggravation which makes the reason very full and evident That it is not only actually not subject but incapable of becoming subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither indeed can be Now to me it would be no wonder no high discovery at all to say That a sinful nature cannot be subject to the holy Law for every body knows that that which hath sin necessarily in it cannot be subject to that which is holy for there is a perfect contradiction in one to the other But now if there be such a thing which by nature is indifferent to sin or not to sin but by accidental circumstances becomes sinful and whil'st it is under those accidents and circumstances cannot but be a sinning Principle and productive of variety of sins to assert concerning his that whil'st under these circumstances it cannot be subject to the Law of God This may be a great discovery and worth our best and strictest notice and observation Now such a thing I take the flesh and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in this Discourse of the Apostle's We know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and spirit are the two contradistinct and constituent parts of Man Tee spirit is willing but the flesh is weak Matth. 26.41 Sometimes there are three parts made of a Man Body Soul and Spirit Corpus Arima which make Animals and Spirit which make a Man which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5.23 Now there was a time when Flesh and Spirit did sweetly agree in the Service of God and the Flesh was without sin But since Adam fell there was a sad divorce made between the Flesh and the Spirit of a Man and every sinner and unregenerate person adheres to his fleshly part with the neglect of the Soul and Spirit or Mind and Conscience and is led by the inclinations and tendencies of the Flesh and so the Flesh in them is deserted of its Guide the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath lost its Bridle and now the Flesh gives the denomination to a carnal Man Nay the Flesh that is as destitute of its Guide which ought to be the Spirit of a Man enlightned and assisted by the Spirit of God is called by the name of a sinning Principle and partly in the Saints themselves for that none of them is perfect So you have it Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these two are contrary the one to another so that ye cannot do the things that ye would Now Men that are wholly unregenerate are wholly under the command of their fleshly inclinations and they follow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Flesh dictates and commands and this is not subject to the Law of God neither indeed can be that is whil'st they remain carnal till they have received the Gospel they are in the flesh and walk after the flesh Nay there is a further piece of mystery in this matter that whereas the Flesh according to the order of Nature and institution of God in our first Creation ought to be influenced and guided and ruled by the Spirit in carnal Men the Flesh influenceth and infecteth their very Mind and Conscience which is the only Fort and Garrison that God holdeth in a wicked Man Therefore we hear of a fleshly Mind Col. 2.18 And there even their Minds and Consciences are defiled Tit. 1.15 So that the sence of this seventh Verse seems now somewhat clear to me wherein the Apostle proves what he had asserted in the sixth That to be carnally minded is death namely because it is enmity against God and is not subject to the Law of God neither indeed can be And therefore what wonder is it that it brings on a spiritual Death whereas on the contrary to be spiritually minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Life and Peace When a Man hath entertained the Gospel and therewithal received the Spirit of God into his Heart he is alive to God and full of Peace and Joy I might add one thing more which may possibly elucidate this matter and that is this The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tendency and strong bent of the Flesh or the Flesh itself deserted of the Spirit of a Man and of God is not subject to the Law of God neither indeed can be because the Flesh is not the immediate Subject of Religion any more than a Brute is the brute Animals are not under any Rule of Religion the Body is but the Soul's Jumentum its inferiour Associate it is not capable of seeing any Beauty or goodness in Religion but when the Mind is convinced and brought over to God the Flesh may and will joyn with the Soul its ancient Friend and Guide even in all its faculties and appetites so long as it is well watcht and guided and prudently provided for accordingly the Apostle adviseth his good holy sanctified Believers Rom. 6.12 Let not sin therefore reign in your mortal body or flesh that ye should obey it in the lusts thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye should obey it that is Sin in the lusts or desires of it that is the mortal Body as I have discoursed at large in the sixth Chapter The Paraphrase therefore of this Verse is this The carnal Mind or rather the tendency and humor or mind of the Flesh deserted of the conduct of the Spirit hath set up an interest against God Thence we have it in Greek Latin and English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutem aspernantes and unbridled Lusts Effraenes cupiditates and is not subject to the Law of God neither indeed can be Rebus sic stantibus till the Bridle Fraenum that it hath lost be super-induced It is like a mad Horse snuffing up the Wind and taking its Course whither it pleaseth and lusteth So then Verse 8 they that are in the flesh cannot please God No wonder then that they that are in the flesh cannot please God This Inference will be easily admitted They that are in the flesh
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
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
〈◊〉 〈◊〉 the Spirit helps with us and over against us at the other end of the burden under which we groan because of our Infirmities which else would cause that the burthen would be too heavy for us Onus attollit ex altera parte ne sub eo fatiscamus Cum multa potuisset opera Spiritus Sancti proferre quibus ab ipso juvamur hoc solum exponit eum adjuvare nos in orando Tol. Therefore it is not his praying for us in Heaven Spiritus Sanctus hic ut in praeced membro intelligitur E. Tol. Be. Qui interpellare dicitur non quod apud Patrem aut filium ut perverse dicebant Arriani sit Mediator sed quod efficaci sua in nobis operatione nos orare faciat doceat Menochius ex Estio Pole in loc Quia nos ad preces instigat Beza Quia preces ad Deum nobis dictat Grotius Beza Postulat Spiritus non in se sed in nobis per nos tanquam per instrumenta rationalia libera quod autem per instrumentum fit ipsi moventi causae primae tribuitur Tolet. And that fancy of Grotius as I presume to call it begging pardon of that great Name that in Ecclesia Diaconus imaginem quodammodo gerit Spiritus Sancti In the Church the Deacon in reading the Prayers bears after a sort the resemblance of the Holy Ghost strengthens this Interpretation that as the Reader goes before the Assembly in suggesting or rehearsing what they are to pray for so the Holy Ghost is the great Guide and Leader of every Saint in his private and secret Prayer at least not to mention others in shewing them what they are to pray for There are many rare things in Pole's Quotations which are too long to be here inserted and translated I shall add a few more and then translate them because this is an important Matter They are called Groans which cannot be uttered for several reasons One Quia Spiritus ea desideria vota nobis saepe inspirat quae nec ante cogitata nec obvia fuerant nec scitur unde veniant quo tendant Tolet. Ver. 27. He that searcheth the hearts knoweth the mind of the spirit Gemitus illi surt nobis non Deo inenarrabiles scit Deus quo cor ipsum sertur a Spiritu S. motwn quid Spiritus intendit per nos postulat Tolet. Because it maketh intercession for us according to the Will of God Interpellat intercedit postulat orat nâ—mpe per ipsos sanctos qui ipsius instrumenta sunt quorum Corda movet excitat regit Novit quid studeat spiritus nempe sanctorum preces dirigere secundum Deum suggerendo eis illa precari quae Deo serviant Grotius Ex Polo ioidem The English of some of those Latin Quotations above is this Whereas he might have mentioned many Works of the Spirit by which we are helped of it he only insists upon this That he helped us in Praying It is the Holy Spirit himself who is here to be understood who is said to make intercession not that he is a Mediator with the Father or the Son as the Arrians falsly said but that by his effectual operation in us he makes and teaches us to pray Menochius out of Estius Because he urges to pray Beza Because he dictates to us Prayers which we are to offer to God Grotius and Beza The Spirit makes Intercessions not in himself but in us and by us as rational and free Instruments Now that which is done by an Instrument is attributed to the first moving Cause Tâ—lâ—t They are called Groanings which cannot be uttered for several Reasons One Because the Spirit doth often Inspire into us those Desires and Petitions which neither were thought on before nor were any way obvious or at hand for us to think upon neither do we know whence they come and whither they tend Tolet. But for this last Passage I must needs say I know not with what Authority or Allowance we can utter such Passages in Prayer as we know not whither they tend unless we should act purely as inspired and know that we are inspired I am much taken with that Heathen Sentence Nullum numen abest si sit prudentia I know not that we may act in any thing towards Man much less in our Addresses to God beyond what we understand Once more those Groanings are unutterable to us not to God God knoweth whither the heart is carried being moved by the Holy Ghost what the Spirit intends or means and asks by us Tolet. The Spirit intercedes asks prays viz. by the Saints who are his Instruments whose hearts he moves excites and governs God knows what the Spirit means viz. to direct the Prayers of the Saints according to God by suggesting to them those things to be prayed for which may serve for the glory of God Grotius in Pole's Synopsis I have insisted the larger upon this Text and Matter because I find a strange Interpretation of the words in a Learned and Reverend Authour wherein he carries all this Assistance in Prayer to the Spirit of Christ's interceding and praying for us at the Right Hand of his Father where he always makes Intercession for us So that when we Pray but know not ourselves what is best nor consequently what we ought to pray for particularly Health Wealth or Honour then Christ joyns his helping Hand to ours joyns his All-wise and Divine Prayers for that which he knows we most want to our Prayers and so helps to relieve us in all our Distresses And he that searcheth the hearts c. Paraphrase and then God that knoweth our wants exactly understands also the desire and intention of the Spirit of Christ This Interpretation you see is contrary to the current of Expositors both Popish and Protestant Grotius and Beza and turns these two Verses which carry so much matter of Support and Consolation in them only upon the Intercession of Christ in Heaven which indeed is a most Comfortable Article of our Faith but why should we be robb'd and despoiled of the Comfort of the Advocate on Earth which our Lord hath sent us to supply his absence from us by making Intercession within us as he doth without us most effectually at his Father's Right Hand I meet with one that says upon this Paraphrase these words Those that say that by the spirit that helpeth our infirmities Ver. 26. is meant Christ by his Spirit praying for us in Heaven can neither make it agree with the Context nor prove that the Spirit groaneth in Heaven or is called our Intercessor there but within us And so I pass to the 28 Verse And we know that all things work together for good to them that love God Verse 28 to them who are called acording to his purpose After the Apostle had reckoned up and insisted upon these five several Priviledges which the sanctified Person is invested with he seems to come in a general way to
the Law or the Promises of the Gospel What though they call themselves Churchmen and Sons of the Church What if they be of separate Assemblies if they walk not after the Spirit but after the Flesh they are the Devil's Slaves and Firebrands of Hell There is no peace saith my God to the wicked Isai 48.22 Without holiness no man shall see the Lord Holiness is the true end of all Religion we must attain unto Holiness or we can never please God in any Religion that we profess Cease to do evil learn to do well put away the evil of your doings Come now and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wool Esai 1.16 17 18. There is no communion with God no Fellowship or Converse with or Approach unto God for all these I take to be understood by Reasoning together without washing and cleansing ourselves Before this in the 11 12 13 14 15 Verses God renounceth all Acceptance of any thing they did in Religion To what purpose is the multitude of your sacrifices unto me c. saith the Lord. Men may use some kind of honest Endeavours after Holiness and fail of attaining what they seek after Thus the Apostle witnesses of the Jews Rom. 9.31 But Israel which followed after the law of righteousness hath not attained to the law of righteousness Verse 32. Wherefore because they sought it not by faith but as it were by the works of the law Now for these the Aposile had a great deal of Pitty and Commiseration as you may see Rom. 9.1 2 3. I say the truth in Christ I lye not my conscience also bearing me witness in the Holy Ghost that I have great heaviness and continual sorrow in my heart For I could wish that myself were accursed from Christ for my brethren my kinsmen according to the flesh who are Israelites c. And so Rom. 10.1 2 3. Brethren my hearts desire and prayer to God for Israel is that they might be saved For I bear them record that they have a zeal of God but not according to the knowledge For they being ignorant of God's righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God Now I have made these two last Quotations to prove That Men may in some sort and way have a great Zeal and Endeavour to please God and to be the Favorites of Heaven and yet lose their labour What shall become then of those that take no pains in Religion at all and indeed do not truly endeavour to become universally Holy but please themselves with some poor low ends in their Profession short of this only worthy design I shall conclude this Application with those words of the Apostle in Rom. 6.21 22. What fruit had ye then in those things whereof ye are now ashamed What real Profit or what real Comfort had ye in those sinful Pleasures and wicked Courses wherein once in the State of Unregeneracy ye indulged yourselves Wicked Men of the World take a great deal of pains to get Profits and Pleasures and Honours and what doth it afford them What comfort have they of it at the very time upon a sober Review and Consideration The Answer is None at all and besides now ye are ashamed of what ye then did then it was no matter of Comfort and now 't is a matter of Shame But what follows Ver. 22. But now being made free from sin Who is free from sin Answer Every Saint of God is free from Sin in the Apostle's sence not in the sence of a quarrelsome Scholastick and become servants to God you have your fruit unto holiness That is a present rich Fruit indeed that by turning to God and exercising ourselves unto Righteousness we attain unto an Holy Frame and Temper and Readiness to every good Work And the end everlasting Life The Law teacheth Holiness and the Gospel effects it and though some may lose their labour that are at some pains in Religion for want of diligent Enquiry after the right way as the Jews did and all that seek to be justified and sanctified by the Law will do yet they that are at no pains at all in Religion are sure to tumble into Hell Strive to enter in at the strait gate sa it our Saviour for many I say unto you shall seek to enter in but shall not be able Luke 13.21 If seeking will not do but we must also strive to enter what will become of those that do not so much as seek And now I would end this Subject Use VII Of Consolation which is grown under my hand to double the largeness that I intended it with a Use of Consolation to all the true Saints of God Are there any as I hope there are many that have been duly convinced of Sin how great an Evil it is how it hath dishonoured God and defiled and debased their Nature and Noble Soul which is God's Off-spring and endangered their sinking under the Divine Displeasure to Eternity and especially of the great Sin of not believing in Christ but rather seeking to be justified by the Works of the Law have they at last found themselves killed by the Law with a Thousand Deaths and been driven to flee from the Wrath that is certainly to come unto the Hope that is set before them in the Gospel Have they been couvinced of Righteousness because Christ is gone to the Father and we are to see him no more till his second coming and from hence conclude that he hath brought about Everlasting Righteousness by his Death for else how could he upon whom his Father laid the Iniquities of us all and did while he was punishing him upon the Cross as it were forsake him be admitted again into his Father's presence as an Advocate for us Have they been convinced of Judgment as knowing that because Christ hath died and is again gone to the Father that therefore the Prince of this World the Devil is judged and condemned and shall be cast out of his Tyranny over Men all Men that betake themselves to Christ the Captain of their Salvation who by Death destroyed him that had the power of Death that is the Devil that he might deliver them who through fear of death are all their life-time subject to bondage Heb. 2.14 15. And so have they betaken themselves to Christ as their Head and Husband and only Saviour that he may be made of God unto them Wisdom Righteousness Sanctification and Redemption Why unto you is the Word of this Salvation sent You are the blessed of the Lord and ye shall be blessed and the Gates of Hell shall never prevail against you You are called to resist the Devil to fight against Principalities and Powers and the Rulers of the Darkness of this World and against Spiritual Wickedness in high places
Ephes 6.10 11 12. And for this end you have a Suit of Spiritual Armour the Armour of God on the Right-hand and on the left from Head to Foot and ye shall be made more than Conquerors through him that hath loved you to the Death of the Cross Rejoyce in the Lord always and again I say rejoyce Read the eighth Chapter to the Romans and take Courage and Everlasting Consolation All things are made sure for your good and interest Be but faithful to God and never fear his Grace to you Sing your Triumphant Songs the Song of Moses and the Lamb both Law and Gospel shall comfort you If God be for us who can be against us He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things We are the circumcision that worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 I will lead you to one rich Walk where you may expatiate and deliciate your holy Souls For I speak here to none but those that are sanctified and effectually called It is Gal. 3.1 2 3 to the 7th inclusive Now I say that the heir as long as he is a child differeth nothing from a servant though he be lord of all but is under tutors and governors until the time appointed of the father even so we when we were children were in bondage under the elements of the world but when the fulness of the time was come God sent forth his Son made of a woman made under the law to redeem them that were under the law that we might receive the adoption of sons Under the times and dispensations of the Old Testament till the coming of Christ in the flesh the People of God even the true Saints of God were like Children though great Heirs kept at School bred up at a distance from their Father's House in a state of darkness fear and bondage knew little of their Priviledges and Inheritance tho' they were saved by Faith and had the Gospel preached to them in an obscure way yet it lookt all like Law till Christ the Eternal Son of God was made of a Woman and made under the Law they also were as it were under the Law But now in the days of the Gospel especially since the Ascension of Christ and his Mission of the Spirit the Dispensation is quite altered and they are like Heirs called home to the possession of their Inheritance to live like those that are Lords of all Now they are endued with a Spirit of Adoption by which they come to know themselves Sons and Daughters unto God Almighty Verse 6. And because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba Father Abba Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek for Father That is Father in all Languages to Saints of all Nations Verse 8. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. In the days of the Gospel heavenly things are brought down to us in the greatest plainness so that a truly holy Soul may converse and treat with them with great freedom Ephes 2.5 6. In two Verses you have three of the greatest Priviledges expressed that the mind of Man can possibly conceive We are said there to be quickned together with Christ to be raised up together and made sit together in heavenly places with him Can there be a nearer approach of an Heir to his heavenly Inheritance Col. 2.20 If therefore ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Col. 3.1 If ye be therefore risen with Christ seek those things which are above where Christ sitteth at the right-hand of God Verse 3. For ye are dead and your life is hid with Christ in God We must live as those that live in Heaven with Christ Phil. 3.20 For our conversation is in heaven 1 Cor. 3.3 Are ye not carnal and walk as men Saints should not live like other Men no not like Men You are Sons and Heirs and have liberty to call God Father Our Lord hath taught us to begin our Prayers to God with this rich and high Appellation of Our Father Endeavour therefore but to live like Children of God and you may with holy boldness call God Father and if you can look up to God as your Father you highly dishonour him and disparage yourselves to doubt or fear of what may betide you from Men or Devils all your life long Therefore I say it to all the Saints of God and I humbly beg of God that I may ever attend the Exhortation Endeavour to walk worthy of God unto all pleasing keep your Watch strictly over your Hearts and Ways and go on your Way rejoycing through Thick and Thin through Fire and Water through Troops and Armies of Men and Devils the World is conquered for you Devils and Principalities are triumphed over your own innate and inbred Lusts shall not be too strong for you if you still by the Spirit faithfully endeavour to mortifie the Deeds of the Body Heaven stands open to you Mansions are prepared Angels are ready for your safe Convoy Die you must but Death hath lost its Sting and there is no greater Friend than Death itself next to a Holy Life for Death is also Yours and that is the Porter that lets you into your Resting-place The Law cannot condemn you and the Gospel will save you AN APPENDIX THat the assertion of the Apostle in Rom. 7.9 When the commandment came sin reviv'd and I died is plainly meant of the Moral Law I shall now endeavour to make appear For this I reckon there are several proofs in this 7th Chapter to the Romans First if we consider to whom this Epistle was written it was to the Romans who were certainly as much Gentiles as Jews and more Rom. 11.13 The Apostle tells them I speak to you Gentiles forasmuch as I am the Apostle of the Gentiles I magnifie mine office Now to these he saith Rom. 7.4 Wherefore my brethren ye also are become dead to the law by the body of Christ that ye should be married to another even to him that is raised from the dead c. How could they become dead to the Law that were never alive to it or to whom the Law was never alive For the Law was never alive to them except the Moral Law written in the Heart They were never under the Ceremonial Law but under the Moral Law they were born Rom. 2.14 For the Gentiles which have not the law do by nature the things contained in the law these having not the law are a law unto themselves Verse 15. Which shew the work of the law written in their hearts c. The Ceremonial Law was not written in the Heart of Man Therefore here by Law viz. in the