.< • • '■<•: ' ;? i 1 ' » •^ 1 - Jj -v ' ". '''"^' >«^ ." > • * ',;,r'v' 1 ^ 1." y 1 u. BS 2665 .F73X Fraser, James The scripture doctrine of sanctification OF dANCTIFICATION; BEING A CRITICAL EXPLICATION AND PARAPHRASE OF THE SIXTH .AND SEVENTH CHAPTERS OF THE EPISTLE TO THE ROMANS, AND THE FOUR FIRST VERSES OF THE EIGHTH CHAPTER. WHEREIN THE TRUE SCOPE AND SE.VSE OF THAT MOST IMPORTANT AND MUCH DISPUTED CONTEXT IS CLEARED AND AhSERTED, AGAINST THE FALSE INTERPRETATIONS OF GROTIUS, HAM- MOND, LOCKE, WHITBY, TAYLOR, ALEXANDER, &C. WITH A LARGE APPENDIX, Wherein the Apostle's Doctrine, Principles, and Reasoning, are applied to the Purposes of Holy Practice, and of Evangelical Preachin*'.^ BY THE LATB;/ REV. Mr. JAMES '^ERASER, OF PITCALZIAN, MINISTER OF THE GOSI'EL AT ALNESS, IN ROSS-SHIRE. EDINBURGH: PRINTED FOR J. OGLE ; OLIPHaNT, WAUGH, & INNES ; . •D. brown; and W. WHYTE. 1813. CON^TENTS, Page Life of the Author - - ■ iii Introduction to the Explication of Romans vi. ■ 13 Explication of Ver. 1. What shall we say then f-^ - ■ 39 Ver. 2. God forbid i how shall rve-^ - - 42 Ver. S. Know ye not, that so many qfus-^ - 48 Ver. 4. Therefore we are buried with him^-^ • 50 Ver. 5. For ff'we have been planted together -^ 54i Ver. 6. Knowing this, ihat our old man-^ » 56 Ver. 7. For he thai is dead, is freed from sin. 66 Ver. 8. Now if we be dead with Christ — - 69 Ver. 9. Knowing that Christ being raised'-^ - 70 Ver. 10. For in that he died—' - - 71 Ver. 11. Likewise reckon ye also yourselves''-^ - 74? Ver. 12. Let not sin therefore reign — - 78 Ver. 13. Neither yield ye your members-^ - 82; Ver. 14. For sin shall not have dominion^-'' - 84 Ver. 15. What then? shall we sin — « - 91 Ver. 1 6, Know ye 7iot, that to whom ye yield-"' 92 Ver. \7. But God be thanked-'- , - - 95 Ver. 18, 19. Beifig then made free from sin — - 98 Ver. 20. For when ye were the servants of sin^-" 99 Ver. 21. What fruit had ye then in those things - ib, Ver. 22. But now being made free from sin-— - 100 Ver. 23. For the wages of sin is death — - 102 Introduction to the Explication of Romans vii. • 104 Explication of Ver. 1. Know ye not, brethren — - - 521 Ver. 2, 3. For the woman which hath an husband ^^ 182 Ver. 4. Wherefore, my h'eihren, ye alsO"^ « 129 a 2 ^V" THE CONTENTS. What is meafit hy the law - . - 129 What by being dead to the larv - - - 131 How by being married to the law, and being married to Christ - - - - 132 How the marriage with the law is dissolved - 1S7 The consequence thereof - - - 139 Explication of Ver. 5. For when we were in the flesh — - 143 Ver. 6. Bid vow we are delivered from the law-^ 153 Ver. 7. What shall we say then f- — - - 159 Ver. 8. But sin taking occasion by the com. — - l65 An EvSsay concerning the Penal Sanction of the Law 172 Explication of Ver. 9« For I was ali:e without the law once^^ 195 An Essay concerning the Promise of Spiritual Blessings under the Old Testament - - ■ 203 Explication of Ver. 10- And the commandment which waS'-^ - 219 Ver. 11. For sin taking occasion — - - 221 Ver. 12. Wherefore the law is holy — - - 224) Ver. 13. Was then that which is good— -^ - ib, A Dissertation concerning the General Scope and Pur- pose of the latter context of Chapter vii. 14 — 25. 229 Sect. I. Being an Introduction to this Subject and Inquiry ib. Sect. II. Containing ge?ieral considerations tending to explain the scope and purpose of this context - 234 Sect. III. That nothing represented in this context, is inconsistent mith a state of grace - - 243 Sect. IV. Shewifig that this context contains a great deal that is inconsistent with an unregenerate state - 253 Sect. V. The same subject continued j afid ver. 22 e.r- plained ----- 2o5 Sect. VI. The same subject continued, and ver. 25 ex- plained - - - - - 275 Sect. VII. Containing answers to the objections brought against the foregoing iiHerpr elation - - 295 Sect. VIII. Marking out some of the practical uses to be made of this context - - - ^^7 THE CONTENTS. V Explication of Chapter viii. Page Ver. 1. There is therefore now no condemnation-^ 317 Ver. 2. For the law of the Spirit of life^^ - 326 Ver. 3. For what the law "ould not do-^ - 331 Ver. 4. That the righteousness of the law might he fulfilled in us, who walk not after thefiesh-^ 343 APPENDIX. Wherein the Apostle*s Doctrine, Principles, and Rea* soning, are applied to the Purposes of Holy Practice, and of Evangelical Preaching - - - 351 Sect. I. Containing a recapitulation of the Apostle's doc* trine and principles in the context here before ex- plained - - - - - . z5. Sect. II. Shewing the advantage j with regard to holi- ness, that ariseihfrom persons being under grace - 354 Sect. III. Containing directions to sinners seriously con- cerned about their salvation ; with the solution of di- vers questions respecting the conversion of sinners 376 Sect. IV. Concerning true evangelical preaching - 400 A • SHORT ACCOUNT OF THE AUTHOR OF THE FOLLOWING WORK, AND OF THE PERSECUTIONS SUFFERED BY HIS PARENTS. -IL HE Reverend Mr. James Fraser, of Pitcalzian, Au- thor of the following Treatise, who died minister of Al- ness in Ross-shire, the 5th of October, 1769, was son to the Reverend Mr. John Fraser, who died minister of the same parish, in the year 171L The father, on account of his steady adherence to the principles and constitution of the church of Scot- land, suffered persecution from the year 1679 or 1680, till the happy Revolution. Having gone to London about 1 680, he lodged m the house of an Anabaptist minister, whose godly con- versation, with that of sundry members of his meeting, he was much taken with, in so far, that he had a strong inclination to have joined that little church and body of Christians, and for that end communicated his mind one day to the minister his landlord, who heard him patiently, and then replied : " Mr. Fraser, I love you, ** because I think you love Christ. You love our " society, because you think God is amongst us, and " I trust he is so in truth. But I must tell you, if we " have our beauties, we have also our blemishes : " and tie congregations in our way are mighty few, *' when compared with the congregations in that church " in which you have been educated and brought up. " The church of Scotland, whose principles you have *' hitherto professed, is at present in the furnace, but " the Lord will in due time bring her out of it. You " are but young, and should you join yourself to our " society, your sphere of usefulness must be very small A SHORT ACCOUNT OF THE AUTHOR. VU <' and contracted. You know not as yet what work " God may have in reserve for you in your native land, " where you may have a large circle to move in. My " advice therefore to you is this, that you forbear at " present to join yourself to us ; consider further of " the matter, and seek light and direction from the " Lord. When you have done so, if you continue " still in the same mind, then acquaint me, and I ^nll " receive you, and embrace you in the arms of love and " affection."" Mr. Fraser took his advice, and was wont oft to say, he saw much of God in it, especially when he came afterwards to the work of the ministry in his o\vn country. Mr. Fraser, during his residence in London, waited closely upon the meetings of the Dissenters, which were enjoyed frequently till the years 1683 and 1684, that informers turned very common, being spurred on by the twenty pounds Sterling of fine that was imposed upon every landlord in whose house a Conventicle was kept, besides the fines from the preacher and hearers. At one of these meetings, where the memorable Mr. Alexander Shiells preached, was Mr. Fraser taken. Most of the hearers being Scotsmen, they were ordered down by sea to Scotland, and when landed at Leith, they were manacled two and two, as the greatest male factors, and brought from thence to Edinburgh ; the Reverend Mr. Alexander Shiells having Mr. Fraser for his companion. A short time after, they were examined by the coun- cil, upon the ordinary ensnaring questions of these times ; but not giving entire satisfaction, all of them, excepting Mr. Shiells, were sent to Dunotter Castle, May 18, 1685. There they underwent severe treat- ment, being with many others cooped up in one low vault, and afterwards in another rather worse ; which was the occasion of deatli to some, and great danger to the whole of them. '^Phere our author's father Mr. John Fraser contracted a cough, which remained with him all his days thereafter. Being brought back from Dunotter, the privy-coun- cil sentenced a great number of persons, confined in dif- via A SHORT ACCOUNT OP THE AUTHOR. ferent prisons, to be transported to the plantations, and made a gift of a hundred of them to the laird of Pit- lochie, who engaged to carry them to New Jersey. Our author''s father and mother were part of the number. Pitlochie, in connection with another gentleman, hired a Newcastle vessel, and took the prisoners on board in Leith road, he and his lady going along in the same ship. After the prisoners were all on board, they were detained fourteen days by contrary winds ; however, about the middle of September 1 685, they got under sail, their number now being about 300 souls. Various were the hardships they underwent during the voyage ; for by a MSS. of Mr. Fraser's, it appears, that soon after they past the Land's End, the fever be- gan violently in the ship, especially amongst those who had been prisoners in the great vault at Dunotter, v/ho were sick when they came on board. Besides, the flesh which the captain gave to the prisoners, stunk before they left Leith roads, so that in a few days it was much for dogs to eat it. The fever increasing in the ship, about a month after they sailed, it became usual for three or four dead bodies to be thrown over board at a time. The leading men of the ship were all removed by death, excepting the captain and boatswain. The chief freighter of it, Pitlochie, and his lady, died also. The captain then began to tamper with the other freighter, one Mr. Johnston, to steer the vessel for Ja- maica, where he was to give Mr. Johnston a good al- lowance for the prisoners, and take them off his hand ; meaning to sell us all, says Mr. Fraser, for slaves." While they were thus treating together, God in his holy and wise providence defeated their schemes, for the wind blew up fresh and favourable for New Jersey, where they all arrived before they knew well that they were nigh the place, in December 1685, after a melan- choly passage of seventeen weeks. Upon the whole of this voyage Mr. Fraser remarks, that between those who voluntarily left Scotland to escape persecution, and the banished prisoners, about sixty at least died during the voyage, whose blood will A SHORT ACCOUNT OF THE AUTHOR. IX be found in the enemy's skirts, as really as if they had shed it in the Grass-market on gibbets. During this winter, and the spring following, they remained in towns about New Jersey. Places Avhich had not the gospel planted amongst them, shewed them little or no kindness, but what they purchased with their money. But where the gospel was established, there they were freely and kindly entertained. Such blessed effects does the gospel produce. But the fore- said Mr. Johnston (who represented Pitlochie, whose daughter he married,) pursued the prisoners for their four years service : the consequence of which was, that they were all imprisoned to prevent escape, and con- vened before the chief court of the province ; where the governor having called a jury to try and judge in the affair, they brought in a verdict, finding that the prison- ers did not go on board that ship voluntarily and of their own accord, nor bargained with Pitlochie for money or service, and therefore they assoilzied them at the bar. However, the prisoners, afraid of meeting with further trouble from Mr. Johnston, mostly left New Jersey, and went to New England, where they were kindly entertained, and employed according to their several stations and capacities. Here Mr. Fraser, having been licensed, if not ordain- ed, began to preach, and continued to do so with great faithfulness and remarkable success. In the town of Waterbury, in the county of Hartford, and colony of Connecticut, though his stay in New England was but short, yet from a note-book which he kept at that time, it appears his labours were not in vain in the Lord, for he has no less than the names of twelve persons wrote do^vn, whom God, by means of the word preached, had translated from darkness to light, and brought to the saving knowledge of Jesus Christ. Here he married the author's mother, Mrs. Jean Moffat, daughter of a worthy family in Tweddale, who had suffered persecu- tion in the same manner as her husband did, and for whom her father had paid at sunchy times 1000 merks of fine, on account of her absenting from the parish X A SHORT ACCOUNT OP THE AUTHOR. church, and frequenting field meetings, prior to her transportation. Mr. Fraser and spouse continued in New-England till they heard of King William''s accession to the throne. Then they returned to Scotland, and Mr. Fraser was settled minister at Glencorse, in the presbytery of Dal- keith, Mr. David Walker, minister of Temple, presid- ing on that occasion. As there was then a scarcity of ministers in the north who had the Gaelic language, the assembly sent three or four at different times to preach in these parts. Mr. Fraser being generally one of that number, the people in the parish of Alness fixed their tlioughts on him upon the death of the curate ; and Sir John Munro of Fowles joined them in their application before the southern judicatories : but they rejected the call ; and the parish of Glencorsj built him a new kirk to engage him to stay amongst Jnem. But next year the parish of Alness renewed their call, and appealed to the General Assembly. The evening before the sitting down of said Assembly, the last seat in the church of Glencorse was finished. But the wright not being attentive to extinguish the snuff of a candle, the church, before ten o'clock that night, was all in flames ; upon seeing of which, Mr. Fraser said to his wife. This will not do, I must use the little remaining Earse I have, it seems, and go and preach Christ in my native country. Mrs. Fraser viewed the call so clear, she durst not say nay, but cheerfully ac- quiesced, tliough her father and friends lived in Tweddale. The call of tlie Alness people being agreed to at the Assembly, Mr. Fraser was admitted their minister anno 1 696. There he continued his ministry with gi-eat fidelity and success till his death, Nov. 1711. The author of the following treatise being born anno 1700, was but very young when his father died. An older brother called John, grew up to be a very pro- mising youth, but died the year after his father, in the full assurance of faith. lie having observed the genius and disposition of his brother James, earnestly recom- mended to his mother, then a widow, to take care of A SHORT ACCOUNT OF THE AUTHOR. xi his education. This was accordingly done, and he having finished his academical studies in philosophy and divinity, he was soon licensed. About that time, Mr. Daniel Mackiligan, who suc- ceeded Mr. John Fraser, died ; and our author suc- ceeded him anno 1726, being then twenty-six years of His distinguished abilities as a sacred critic, appear in the following treatise, from the strong and masterly manner in which he has examined and refuted some of the most eminent Socinian and Arminian commen- tators. The judicious reader will easily see, that the author's understanding was quick, clear, and penetrat- |ing, his judgment solid, and his learning very extensive. His public ministrations were highly edifying, and con- tained rich entertainment for the learned as well as the unlearned. In judicatories he discovered singulai' prudence and judgment, with a steady adherence to the principles and constitution of our church. And if at any time he swayed any of his bretheren to his sentiments, it was not by an overbearing temper or conduct, but by his admir- able good sense, which he always displayed with great modesty and meekness. All who knev/ him, can bear testimony, that he was richly endued with the orna- ment of a meek and quiet spirit. He was remarkably zealous for the interest of truth and hohness, and la- mented greatly the progress of error and immorality. He appeared to have been set in a pecuhar manner for the defence of the gospel, in opposition to the pernicious tenets and principles that have been spread in the land. As he applied with unwearied diligence and activity to the duties of his ministerial office, which was followed with remarkable success ; so in more private life he fihone in all the virtues of the Christian. Though of very quick feeling, yet at the same time he shewed the greatest patience in trials and adversities. Singular wisdom and discretion, with equal goodness and inte- grity, were visible in his whole conduct. His deport- ment was grave and cheerful, his conversation most XU A SHORT ACCOUNT OF THE AUTHOR. entertaining. He was a kind and indulgent husband, a steady friend, and faithful counsellor In short, his mannerly and courteous behaviour as a gentleman, his piety and goodness as a Christian, his singular know- ledge and learning as a divine, made him highly accep- table to all ranks. No wonder the life of this worthy man was exceeding useful, and greatly valued and prized. His death, October 5, 1769, was deeply and generally lamented. The above historical account of Mr. Fraser and his parents merits the fullest credit, being compiled by a gentleman well acquainted with that family, and fur- nished with authentic papers by a surviving branch of it. The character of the following Work, and of the worthy author of it, was drawn up by the Reverend Mr. Alexander Fraser of Inverness ; and if I can credit some of the best judges, rather falls short of, than ex- ceeds the truth. I reaped much instruction from pe- rusing the manuscript, even before it had received the Author"'s last corrections. For it is proper the public should be informed, that this Treatise does not labour under the common disadvantage of posthumous publi- cations, having been prepared for the press by the learned and ingenious author. I am assured, the talents for criticism displayed in it, have been greatly admired by some gentlemen of ability, attached to a very oppo- site system of divinity. JOHN ERSKINE. Edinburgh, April 28, 1774. INTEODUCTIOK TO THE EXPLICATION OF ROMANS VI. That this, and the preced'mg Chapter, are not meant, as Mr. Locke interprets, of Believers of the Gejitiles separately, and as contradistinguished to Jewish Believers. It is of great consequence in interpretation, to discover and observe carefully the general scope and purpose of a writer, and of his argument. When this is justly conceived and understood ; it serves, in great measure, as a key in inter- preting particular passages, that might otherwise be ambigu- ous or dark. But when the general scope is mistaken^, through the influence of prejudice against the truth ; or of an hypothesis and preconceived opinion possessing the mind ; this olten occasions a forced and unnatural interpretation of particular passages, and giving meanings to particular ex- pressions, that are not agreeable to scripture use, or to the use of speech otherwise ; or to the real scope of the writer, and of his argument. I cannot help thinking that this hath, in some degree, happened to the celebrated Mr. Locke ; when he understood the fifth and sixth cliapters of this epistle to the Romans, as addressed to the Gentile converts to Christianity, separately, and as contradistinguished to the Jewish converts ; to whom he supposed the seventh chapter to be addressed, as contra- distinguished to the Gentiles. I see little, in this sixth chapter itselfj that he brings to prove it to be addressed to the Gentile converts separatel3^ But as he supposes it to he addressed to the same persons as the fifth ; it is from that chapter especially that he brings the proof that the I4f INTRODUCTION TO THE whole discourse contained in both is directed to the Gentiles. This notion of his appears to have brought him under great disadvantage in interpretation : and an ill superstructure has been raised upon it. It is therefore needful that I give the reasons why I cannot fall in with it, and shew it not to be well founded. His proofs are taken chiefly from the first eleven verses of chap. V. The word we, in the first verse, he will have to mean the Gentiles ; and thus he reasons : " It is in their *' name that St. Paul speaks in the three last verses of the " foregoing chapter, and all through this section, as is evi- " dent from the illation here. Therefore being justified by '^ faith, Tve — ; it being an inference drawn from his having ** proved in the foregoing chapter, that the promise was not *' to the Jews alone, but to the Gentiles also." Very well ; if he proved, that the promise was not to the Jews alone, but to both Jews and Gentiles, that is, to all true believers ; the natural consequence is, that we should understand the illa- tion, therefore, as introducing not privileges and comforts belonging to one sort of believers separately, but to all be- lievers in common, whether of the Jews or of the Gentiles. As to the three last verses of chap. iv. with which the il- lative word, therefore, is most immediately connected ; there is no colour of reason for supposing them to be spoke in name of the Gentiles separately. It was not written, saith the apostle, chap. iv. 9.3. for his [[Abraham's]] sake alone, that it rfoith^ was imputed to him ; but (vcr. 24>.)for us also, to whom it shall be imputed, if we believe — That is, it was writ- ten for the sake of us also, who live in these latter times, if we believe. What other sense can be given these words ? or what is there in them of any thing special respecting the Gentiles as contradistinguished to the Jews > Yea, I do not see in Mr. L.'s own paraphrase and notes on these three verses, any thing that tends to restrict their meaning to the Gentiles separately. Instead of that, here is his note on ver. 24'. " St. Paul seems to mention this here in particular, 'f to shew the analogy between Abraham's faith, and that of " believers under the gospel ; see vcr. 17." Right ; believers under the gospel, both of the Jews and of the Gentiles. It being so then, what reason to think that the illative word therefore, is meant to introduce any other matters than such as belontr in common *o believers of both denominations.^ However, having fixed it in his mind, that the apostle here, chap. v. & vi. means the Gentiles as contradistinguished EXPLICATION OF ROM. VI. 1 J to the Jews; he says in his contents of chap. v. 1. — 11» " In this section he comes to shew what the convert Gen- ^' tileSj by faith without circumcision, had to glory in." They had indeed these things to glory in : but had not Jewish believers the same cause to glory ? or, is there any reason why all believers, Jews and Gentiles, should not be understood to be meant ? The author mentions three things : for thus he goes on — " viz. the hope of glory, ver. 2." Surely this was common to all believers of the Jews and of the Gentiles. But had they not, previous to this, cause to glory in being at peace with God, ver. 1. and in being brought into a state of grace and favour with God, ver. 2 ? But the author here, without reason, doth, in mentioning the causes of glorying which the believer hath, confine himself to ihe three instances, in which the apostle uses the word glorying. The next thing he mentions that the Gentiles had t© glory in, was, " their sufferings for the gospel, ver. 3." Surely these, and the consolations of faith respecting them, were common to believers of both denominations. The chief tribulations of the Christians of these times were by perse- cutions ; and the chief persecutors then were the unbeliev- ing Jews : the weight of whose malice and wrath fell espe- cially on the believers who were of their own nation ; whom they considered as the betrayers and enemies of their nation and religion. But it appears not that the apostle's view was confined to sufferings for the gospel, when he mentions /ri- hulation. As to tribulations for religion and the gospel. Christians may lay their account with them, in one form or other, in all times. For the truth is, as the apostle writes, 2 Tim. iii. 12. All that will live godly in Christ Jesus, shall suffer persecution. However persons religious in another way may be respected in the world ; they who will be evan- gelically religious, (godly in Clirist Jesus), will be hated by the world ; and be pursued with the malice and contempt of the world, in one way or other. But what is there in this to distinguish the case of Gentiles from that of Jews .^ In the third place, our author says, " The Gentiles had " cause to glory in God as their God, ver. 11." This is of the three the point on which he labours most. He observes liow the Jqw is represented, chap. ii. 17. as mahing his boast of God. The word is the same that is rendered here by glorying. In Mr. L.'s note on chap. v. 2. he writes thus— " Glory. The same word here for the Gentile converts, 2 l6' introductioTj to the " that lie used before for the boasting of the Jews — plainly "" shews us here, that St. Paul in this section opposes the ad- " vantages the Gentile converts to Christianity have by " faith, to those the Jews gloried in with so much haughti- " ness and contempt of the Gentiles." But allowing that the apostle meant an opposition of the glorying of different sorts of people ; Mr. L. hath not conceived or stated the op- position in a just or right manner. He should have stated it as between the glorying of the true Christian, of whatever ):ation, and that of the unbelieving carnal ^ew, mentioned rhap. ii. not between the Gentile converts and the Jews ^viihout distinction. For (Acts xxi. 20.) there were many lhoi;sands of the Jews which believed, and were zealous of rhe law. These undoubtedly had their part in the glorying, sind cause of glorying mentioned here, chap. v. together with Christians of the Gentiles. To conceive the matter justly ; the opposition and contrast stands thus. Upon the one hand, the carnal unbeheving Jew gloried on the grounds mentioned, chap. ii. 17- he rested in the law, and rnade his boast of God, of his hiorving his will, and approving the fhifigs that are more cxcelle7it, &c. on .such grounds as the apostle mentions as in his own case, PhiL iii. 5. 6. Circumcised the eighth day, &c. The carnal Jews their glorying in God, was the glorying of an ill found- ed carnal confidence, in men unsensible of their own sinful- ness, and of what their true case required, in order to theii" having a well founded glorying in God. Upon the other Ijand, as to the Christian's glorying in God here, ver. 11. if he glorieth in God, it is through Jesus Christ, by whom ive have received the atonement : by virtue of which sinners, re- conciled to God, admitted unto his grace and favour, and unto covenant with him, have the most sure and solid ground of glorying in God. Plere is a clear opposition between the. glorying of the carnal Jew, or hypocrite of that denomina-c lion ; and that of true Christians through faith : and we may now justly substitute in place of this, and as of the same general kind, the oj^position that still subsists between the glorying of the true believer, .and that of hypocritical pro- iessors in the Ci\ristian church. But there is nothing here in the glorying mentioned, Rom. v. 11. that is peculiar to Gentiles, and that is not common to believers of whatever nation. When the apostle says, Phil. iii. 2. We arc the circmncision, which rejoice in Christ Jesus, (the word is the same that is rendered, glory iug,) and have no confidence EXPLICATION OP ROM. VI. 17 in thejtesh ; there is an opposition betv/een the glorying of the true Christian, and tliat of the unbelieving carnal Jews, mentioned under very unfavourable chaiacter in the pre- ceding verse; whose grounds of confidence and glorying are mentioned in the next following verses. But I expect none will take it in his head to say, that this glorying in Christ Jesus is pecLihar to Gentiles. Mr. L. himself, in a note on ver. 11. of Rom. v. writes thus : " And not only so, but Ave " glory also in God as our God ;" (so the author paraphrases there)—'' And thus he (the apostle) shews, that the convert '•' Gentiles had whereof to glory, as well as the Jews." Doubtless ; as well as the Jews : why then not understand what is there of believing Jews and Gentiles ? We are not indeed to understand Mr. L. to have meant that the three subjects of glorying mentioned by him, did not belong to believers of the Jewish nation : that were too absurd. These then afforded no reason for supposing that the apostle in the first context of chap. v. and in cliap. vi. meant the Gentile Christians, as contradistinguished to the Jews. Upon what then doth the learned writer indeed found that notion ? this we have in the foilo'.ving passage. " An- '^ other evidence (saith he, note on chap. v. 8.) St. Paul '^ gives them here of the love of God towards thcno — is the *' death of Christ for them, whilst tliey were yet in their " Gentile estate." But did not Christ die for those of the Jewish nation, (John xi. 51. 52.) though not for that nation only ? He goes on — " which (their Gentile estate) he de- " scribes by ciilling them (note on ver. 6. 8.) aa-^ivei^^ with' " out strength, cK,:rit>ii',, ungodly, ciux^rioXm, sinnerSj ^x^^^oit *' enemies. These four epithets are given to tliem as Gen- " tiles, they being used by St. Paul as the proper attributes " of the heathen world, in contradistinction to the Jewish " nation." So then under these epithets he doth not include the Jews, or any others than the Gentiles in their heathen state. As the criticisms of this eminent v.riter on these four epithets tend to establish misinterpretation of scripture, of considerable and hurtful consequence, it is the more need--* ful that we consider them carefully. 1. ci. writes thus : '' By these words St. Paul " plainly points out AbraJiam, who was ecrtQng, uuf^odly, 4 20 INTRODUCTION TO THE " i. e. a Gentile, not a worshipper of the true (jod, wheii *^ God called him." Here are several things not justly conceived. 1. Ungodly cannot be a designation given to the Gentiles of Abraham's time, in contradistinction to the Jews, who did not then exist. All the people God had then on earth v/ere among the several nations of the world. 2. There appears not sufficient cause for tilling Abraham ungodly, as not being a worshipper of the true God. I know that Joshua says, chap. xxiv. 2. Ymir fathers dwelt on the- other side of the jlood in old tivne, even Terah the father of Abi'aham, and the father of Nachor ; and they served other gods. Yet it is not clear that Abraham personally served other gods. But the expression we are a)nsidcring is, that Ood justifieth the iingodly ; and it is at*ny rate unreason- able to think that Abraham was ungodly in -Mr. L.'s sense, that is, a worshipper of other gods,, when God justified him. But to apply Mr. L.'s rule, and interpret St. Paul by St» Paul himself. He says, ver. 5. that the man is justified, or his faith imputed to him for righteousness, who helieveth on liiui that Jusli/ieih the ungodly. The blessed apostle ex-^ plains the meaning in the very next following words, ver. (J, 7. Evc7i as J^avid also dcscribeth the blessedness of the man unto whom God imputclJi righteousness without works, smjing, Blessed arc they whose iniquities are forgiven. Here it is plain, that the apostle states in opposition, justifying the ungodly, and justification by a man's own works; which behoved for that ])ui'pose to be perfect and sinless. Every f.ransgressor is in tJic eye of the law ungodly ; and it is evi- dent that the apostle means by ungodly, every one who needs to have his iniquity forgiven ; as he explains himselt^ and proves his doctrine by the Psalmist's words to that ef- fect. It was not the case of the Gentiles, but his own case, who was a Jew, that suggested these words to the psalmist. It is then very clear, by the manner in which the apostle introduces these words of David, that by ungodly, he means every one who can be charged with sin, and needs forgive- ness. Thus we have the meaning of ungodly, chap. iv. 5. and there is no reason to think, that in the continuation of liis discourse, chap. v. 6. he uses the word in any other meaning. The consequence is, that ungodly, chap. v. 6. is by no means to be understood as a special epithet of the Gentiles, as contradistinguisliod to the Jews. 3. Of the thiid epithet Mr. L. thus writes, note on chap. EXPLICATION OF ROM. VI. 21 V. 6y 8, ''That he (the apostle) thought the title, auu^raXoi, " sinners, belonged peculiarly to the Gentiles in contradis- '* tinction to the Jews, he puts it past doubt in these words, " We who are Jews by nature, and not sinners of the Gen* *' tiles, Gal. ii. 15. See also, chap. vi. 17 — 22." This last mentioned context does indeed represent those he writes to, to have been ioxva^xX-^ seri^ants of sin. But if that is the case naturally of Jews, and of all men, it says nothing to the purpose for which it is adduced here. His arguing from Gal. ii. 15. is no bettor than if one should say, sinners is the peculiar character of a particular nation, to be presently named, who were noted for wickedness, as 1 Sam. xv. 18. Go, and utterly destroy the sinners, the Amalekiies. To consider the matter somewhat more closely ; the truth is, the name sinners is often used to signify persons flagi- tious, distinguished for impurity oi* iniquity. So, Luke vii. 31, 39. Matth. xi. I9. Matth. xxvi. 45. Luke vi. 32. Luke XV. 1, 2. John ix. I6, 24, 25, 31. and so in many instances in the New Testament, and likewise in the Old Testament, which one will easily iind by the help of his concordance. In this sense might the name sinners be sometimes given to the Gentiles. If, however, when the name sinners is joined to the name Gentiles, it is to be understood as a cha- racter of them ; must it be so understood, when the name Gentiles is not mentioned } I would think it so should, if the word expresses the peculiar character of Gentiles. For instance, Luke vii. 37- And behold, a tvovian in the city ivhich was a sinner — Doth this mean a v/oman which was a Gentile? If the apostle had said. Gal. ii. 15. We who are Jews by nature, and not sinners ; and not to have explained the matter Ijy adding, of the Gentiles, there had been some colour for the criticism : the scope of the place would say much for understanding it there of the Gentiles. But when he explains, and expresses as he does, it is rather contrary to the purpose for which it is brought ; and looks as if he was sensible, that the word sinners would scarce be under- stood of the Gentiles, if he had not so added expiessly. Again ; If a designation, epithet, or name, is given to the Gentiles on some particular occasion ; are we to understand of them these names on all occasions ? The Jev/s called the Gentiles dogs, Matth. xv. 26. 27. Shall we, wherever dogs are mentioned metaphorically, understand it of the Gentiles ? The apostle says, Phil. iii. 2. Beware of dogs. If one should say, that this denotes the Gentiles as contradistin- M INTRODUCTION TO THE guished to the Jews, he certainly would mistake greatly ; for it is plain the Jews are meant. If we are to interpret the apostle Paul by himself, it is needless to go so far as Gal. ii. 15. to interpret the word sinners, Rom. v. 8. when the apostle's style and words in this same discourse, contain enough to determine the mean- ing of the word in the last named text. Mr. L. himself ob- serves in the contents prefixed to Rom. iii. 1. — IS. that " he ^the apostle) declares that both Jews and Gentiles are sin- *' ners." In this same chapter, v. ig. By one man^s disohe^ dience many were made siJiners. Is this, many were made Gentiles ? The apostle had in the three first chapters of this epistle proved, that none can be justified by the law; and that by this general principle, chap. iii. 23. That all have sinned. So all whom God justifies, they being sinners, he justifies them freely, as in the next verse. If then in the continuation of his discourse, he draws, chap. v. consolatory inferences from this doctrine ; no man, if an hypothesis or peculiar conceit did not give a wry cast to his mind, could be at a loss, or in danger to mistake the meaning of the word sinners, when the apostle says, ver. 8. When we were yet siu" ners, Christ died for us. Surely Christ died for all his people: as the apostle had proved, chap. iii. 9. that both Jews and Gentiles are all tinder sin. This epithet then, or character, doth by no means contradistinguish Gentiles to the Jews. 4. The fourth epithet said to be peculiar to the Gentiles, and to denote them separately, is g^-^^c*. enemies. " As for " ^^•^?** ^wc;«2ev, (saith Mr. L. ibid.) you have the Gentiles, ^' before their conversion to Christ, so called,, Col. i. 21.'" The words are. And you who were sometime alienated, and enemies in your miiids by wicked ivories, yet now hath he re- conciled. But strange ! is every thing that is said to Gcntiies peculiar to Gentiles ? If so, then all that Paul says to the Gentile churches he writes to, concerning men's natural con- dition, or concerning the grace of the gospel, must be under- stood to mean something peculiar to Gentiles. Some do in- deed labour hard to turn things that way as to both ; absurd- ly enough. As to this text. Col. i. 21. — ejiemies in your minds — this enmity is in the mind, or is inward ; not in their outward condition or state. This makes it reasonable to imderstand, when he adds — by 7vickcd works — that there is a metonymy of the effect for the cause ; wicked works, for wicked lusts, that are the cause of such works. The like EXPLICATION OF ROM. VI. 25 metonymy seems to be, Rom. viii. IS. If ye-^mortify the deeds of the body — body meaning the same as flesh ; and deeds, for lusts, the inward cause of deeds. Now if the Co- lossians are said to be enemies in their minds hy ii^ched lusts; there is nothing in that but what is ascribed to the carnal mind, Rom. viii. 7. The carnal mind is enmity against God. But as it is not reasonable to restrict the enmity of the carnal mind to the Gentiles ; neither is it reasonable to restrict to them, being enemies in their minds. Col. i. 21. Let us consider thetext itself, Rom. v. 10. the expression of whicli is in question : When we were enemies, we were recou" died to God by the death of his Son. Being reconciled, doth certainly presuppose a previous enmity. The Sovereign and Judge of the world views sinners as rebels and enemies, pre- viously to this reconciliation. But Jews, being sinners, needed to be, and many of them were, reconciled to God by the death of his Son. Therefore the character of enemies, in the sense of this place, doth not denote the Gentiles as contradistinguished to the Jews. Mr. L. however, gives an account of this reconciliation and peace, that tends to invalidate the account I have given of enemies. Thus he says, (ibid.) — " Hence St. Paul, who was ** the apostle of the Gentiles, calls his performing that of- " fice, The minislry of reconciliation , 2 Cor. v. 18." As to this, let it be observed, that Christ by his cross hath pro- cured reconciliation, according to Eph. ii. first of Jews and Gentiles, ver. 15. Having abolished m his flesh the enmity, even the law of commandments. So he hath reconciled Jews and Gentiies, making them one body and church. Next, the reconciliation of both (Jews and Gentiles) unto God in one body by the cross, having slain the enmity thereby. The consequence is, ver. 17- he came to preach peace, even this reconciliation, to them who were far off (the Gentiles,) and to them who were nigh, that is, the Jews. It is to be observed in the next place, that Christ's preaching this peace, after his undergoing the cross, was not in his own person; but he preached by his apostles and other ministers. Pai- ticularly the preaching of it to the Gentiles was committed to Paul : the preaching it to the Jews was committed to Peter. But surely it was preaching the same peace ; it was the same ministry of reconciliation that was committed to both. Let us consider the subject of this ministry and pleaching. It was, ver. 19, That God is in Christ, reconciling the world 6 Si INTRODUCTION TO THE nnto himself, not imputing their' trespasses unto them. Here the word world includes the Gentiles : but no good reason can be given why it should not include Jews also. For though world is sometimes meant in contradistinction to the people of Israel ; yet sometimes it is used with respect to the Jews especially; as on occasion of going to attend the so- lemnity of the feast of tabernacles, Christ says to his bre- thren, John vii. 7* The world cannot hate you : but me it hateth. World in this place appears to be particularly meant of Jews. Christ says to Nicodcmus, John iii. l6. God so loved the world, that he gave his only begotten So?i, that WHOSOEVER believeth on him, might not perish. 1^ world in- cludes here the Gentiles, must it even be restricted to them ? that were poor comfort to Nicodemus a Jew. At that rate we behoved to restrict to the Gentiles the next clause, Tliai whosoever believeth, might not perish ; and understand it. Whosoever of the Gentiles,; which were very absurd. If the reconciliation, 2 Cor. v. ]8, If), imports God's not im- puting to men their trespasses ; I hope it will be allowed, that Jewish believers had their part in this, as the Gentiles had. Finally, the ground on which this reconciliation and peace is founded, is what Jews and Gentiles were alike concerned in ; and that hath an equal respect to both, ver. 21. For he hath made hirn to be sin for 21s, who knew no sin ; that 7ve might be made the righteousness of God in him. Upon the whole, though the apostle Paul was the apostle of the Gen- tiles, and in teaching the Corinthians, as he doth, ver, 18. — 21. is representing the subject and end of his ministry ; yet there is nothing therein peculiar to the Gentiles. If, ac- cording to Christ's words, Luke xxiv. 47. Repentance and remission of sins should be preached in his name, among all nations, (which is indeed the ministry of reconciliation, 2 Cor. v.) our Lord adds, beginning at Jerusalem. The mi- nistry of reconciliation was designed for all nations ; but first for the Jews. So it was very unreasonable for Mr. L. to re- strict the ministry of reconciliation to the gathering in of the Gentiles, and to understand being enemies previously to that reconciliation, as an epithet or character distinguishing Gen- tiles from Jews. Mr. L.'s views we shall more fully understand, by observ- ing what he adds in the place before mentioned, (note on chap. v. G. 8.) — '' And here in this chapter (Rom. v. 1.) the <^ privilege which they (the Gentiles) receive, he tells them EXPLICATION OF ROM. VI. 25 *' is this, that they have peace with God, i. e. are no longer " incorporated with his enemies, and of the party of the open '' rebels against him in the kingdom of Satan ; being return- " ed to their natural allegiance, in their owning the one " true supreme God, in submitting to the kingdom he had '' set up in his Son, and being received by him as his sub- '' jects." As to this, it is true, that in their conversion by the gospel, the Gentiles turned to God from idols, to serve the living and true God, 1 Thess. i. 9. and God received them as his subjects. But certainly all they, whether Jews or Gentiles, who truly believed in Jesus Christ, and werejusti-- fied by this faith, have received the remission of their sins, as chap. iv. 5, 6, 7. This is the piincipal thing in the re- conciliation; God not imputing to them their trespasses; but receiving them, as to the real state of their souls, unto grace and favour. So that they are not any longer under the curse of the law, noi have the wrath of God abiding on them ; as is the state of many, who are not Heathens, in the party of open rebels, but are outwardly of the kingdom which God hath set up in his Son. To neglect this, and to inter- pret the peace with God, Rom. v. 1. of the outward common privilege of all who are members of the church, is what I cannot consider otherwise than as enervating, and grossly perverting the scripture. I know that in the eleventh of Romans, the apostle teaches, ver. 15. that on occasion of*casting away the Jews, the 'world Qhe Gentiles]] were reconciled, which implies that formerly they were enemies, ina particular sense. And he represents, ver. 28. that the Jews cast off, and no longer in a church-state, were thus become enemies. But let the expressions be understood in the sense ta whicli the scope and argument in that place determines them. It appears, however, that in this place, Rom. V. 10. all men, being sinners, ungodly in the e3'e of the law, and needing (as chap. iv. 7.) the Ibrgiveness of their sins, are in the apostle's meaning and view enemies, whether Jews or Gentiles, wntil they are reconciled to God by the death of his Son, being (as ver. 9.) jusiijied brj his blood, and chap. lii. 25. through faith in his blood. So that enemies is not a character peculiar to Gentiles. These criticisms of Mr. Locke's on the four epithets have some appearance of being ingenious. But the ingenious have often produced conceits, that would not bear strict' ex- amination ; Vvhile ihey have been, however, the source or sup- port of very gross misinterpretation. That it hath thus happen- 26 INTRODUCTION TO THE ed as to Mr. L/s criticisms and interpretations of Rom. v. in particular, may appear in a strong enough light to such as will peruse the writings of the late famous Dr. Taylor. There- fore I expect to be excused for looking a little farther into these intepretations of Mr. Locke's. His notions of the four epithets come to this. That they import the national cha- racter of the Gentiles in their state of Heathenism ; and that tlie comfortable things, stated in opposition to these in the Christian state of the Gentiles, do import national privileges and advantages accruing to the Gentiles by the grace of the gospel : and that in such way on the one side, and the other, as to their former state of Heathenism, and their latter state under the gospel ; that from these there could no con- clusions be formed concerning the real spiritual condition of particular persons before God. To this purpose the author expresses himself thus, note on Rom, v. 6. 8. '' If it were remembered, that St. Paul *' all along, through the eleven first chapters of this epistle, '' speaks nationallif of the Jev. s, and Gentiles, as it is visible- '' he does, and not personally of single men, there would be *' less difficulty, and fewer mistakes in understanding this '^^ epistle." So he. Concerning these things, I say in the iirst place. If in the 9th, 10th, 11th chapters, the apostle doth frequently speak of Jews and Gentiles nationally ; let him be so understood whensoever his expression, or tlie scope of the argument give cause for it. But to apply this notion to the preceding eight chapters, is altogether without reason ; yea, is contrary to the evident design arxi meaning. This will be very clear, if we consider the two subjects he insists especially, and most largely, upon. The fust is that of man's sinf! ess : concerning which he hath this con- clusion, chap. iii. 19. That every month may be stopped, and all the world may become guilty before God. Every mouth — - is not this to every one singly } and that all the world may become guilty ; is this as to general national character, while thousands may happen not to be guilty ? Surely the apostle means to represent the case of all men, and of every man singly, and indiscriminately, without distinction of nations, or of any peculiar national character. This is the more to be observed, that it is the result of all his reasoning hitherto in this epistle. When he adds, ver. 20. Therefore by the deeds of the law, shall nojlesh be justified in his sight ; surely this is not to be understood nationally, but of every man singly and personally ; as it is plain lie includes every one EXPLICATION OF ROM. VI. 27 singly, when he says, ver. 23. All have sinned, and come short of the glory of God. As by these texts just mentioned it appears, that all the apostle's reasoning in the three first chapters terminates in conckislons that respect and include every man singly, and that prove the sinfulness of every one ; we might from this expect, that what he next produces for men's encouragement and comfort, should be designed for men singly j for every man with respect to his own case in particular. So it is in- deed ; for he immediately passes to a doctrine concerning justification through faith, which without distmctionof nations, concerns everyone singly, who truly believeth in Jesus Christ. So ver. 22. Even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe. The apostle's conclusionrespectiiig justification is, ver. 28. — That a man is Justified by faith without the deeds of the law. A man — certainly this respects men singly and in particular. As he had said, chap. i. l6. that the gospel is the power of God unto salvation, to every one that believeth, to the Jew first, and also to the Greek. Upon a just view of the apostle's expression and doctrine, it must appear extremely absurd to suppose, that with him believing is a national character; or that justification through faith is a national privilege, blessing or attainment. It is very- evident, that the faith he speaks of is true, or as he calls it elsewhere, unfeigned faith ; and that this is not a national but a personal thing. It is no less evident, that justification through faith is a personal, not a national blessing. It ap- pears then, though Jews and Gentiles are national names, ^ that what the apostle asserts of men's sinfulness, is not to be understood nationally, but personally of ail and every one of mankind ; and that his doctrine of justification through faith is applicable to every true believer, whether Jew or Gentile, singly, and to none else. All and every one liaving sinned, they who are justified, are so, freely by grace, through the redemption that is in Christ, (chap. iii. 23, 24.) In ivhom (as Eph. i. 7.) we have rcdeynptioii through his blood, even the remission of sins ; he being (as Rom. iii. 25.) setjorth as a propitiation^ through faith in his blood. The rcahiy oi this faith, and of the blessedness that cometh by it, are not na- tional, but personal, to every true believer. Now, when the apostle proceds, chap. v. to set forth the blessedness and consolation arising from this faith, and justification through- faith ; what should we expect from a INTRODUCTION TO THE ll '* view of his preceding discourse, and of the evident scope and drift of it, but a representation of blessings, consolation and hope, belonging to true believers singly ; not national advantages, which are but external ; and take effect for the salvation but of a few commonly. Let us consider the first of these privileges and blessings, chap. V. 1. Being justified by faith, we have peace with God. It is easy judging from the apostle's preceding discourse, how this peace is to be understsod. He had proved that all and every one had sinned ; that they are the ungodly, chap. iv. 5, 7' who are justified by the forgiveness of their sins. Previously to this, being guilty, and the wrath of God abid- ing on them, (John iii. 36.) they are considered as enemies; and in this wretched state are without strength or ability to help themselves. What then should we understand by the blessing set in opposition to all this, even the peace which believers have with God ? but as it is expressed, ver. 10. that they are reconciled to God^ who is (2 Cor. v. I9.) recon- ciling the world to himself, not imputing their trespasses unto them : and that (as Rom. viii. 31.) God is for them, and that they are admitted, as in the next following words of chap. V. 2. unto a state of special grace and favour with God. Mr. Locke's account of this peace with God we have seen already. It is, that the Gentiles were not now in the state of open rebels, as when in Heathenism, and idolatry ; but are admitted as members of the kingdom of Christ : and this he would have understood of the Gentiles nationally. If so as to the peace witli God, ver. 1. then certainly all that follows must be so understood ; nationally rejoice in hope of the glory of God ; nationally glory in tribulation; nationally have the love of God shed abroad in our hearts, &c. &c. How contrary this is to the apostle's view, appears from what hath been said already. It is fit to consider in this place one argument that re- mains-, and which he takes from the connection of the apostle's discourse ; which cannot, he thinks, be accounted for, with- out understanding this context, chap. v. 1 — 11. as he has done. Bill as it hath been shewn here, that his interpret- ation is altogether without foundation ; that gives good cause to think, that he has mistaken the connection, or that it can be well accounted for without receiving his interpre- tation. Let us, however, observe how he manages this argument, iii the last paragraph of his note on ver. 6. 8. — '' And in- EXPLICATION OF ROM. VI. 29 ^' deed^ if the four epithets be not taken to be spoken here of " the Gentile world, in this political, and truly evangelical " sense, but, in the ordinary systematical notion, applied to " all mankind, as belonging universally to every man person- ^' ally, whether by profession Gentile, Jew, or Christian, be- " fore he be actually regenerated by a saving faith, and an " effectual thorough conversion, the illative ^^^\•\.\dewherefore, " in the beginning of ver. 12. will hardly connect it, and " what follows to the foregoing part of this chapter. But " the eleven first verses must be taken for a parenthesis, *' and then the therefore, in the beginning of this fifth chap- " ter, which joins it to the fourth with a very clear connec- " tion, will be wholly insignificant." Here he calls the sense he gives of the four epithets, the political, and truly evangelical sense. I shall add nothing about the political sense to what hath been saidaheady about the national sense, as he had been callijig it before ; but only take occasion from the word to say, it had been well if Mr. Locke had writ on subjects in divinity, as well as he did on some political subjects. Mean time I think his sense is far frdm being truly evangelical. A sense and interpretation that enervates quite a context so full of consolation ; that deprives Christians singly and personally of the s])ecial con- solations belonging to them as true believers, justified by faith, and turns all to matter of external and common pri- vilege ; common to them and others, members of the church, who are not actually regenerated by a saving faith, as he speaks, and an effectual thorough conversion. Whatever contemptuous notion this author and some others, adversaries to the doctrine of the reformed churches, have affixed to system and systematical, (though they have their own systems and systematical notions themselves,) it is very evident tliat what he calls the systematical notion, is the true notion of the four epithets in Rom. v. and that his conceit concerning them cannot be supported by any argu-* ment or just criticism. As to the connection of chap. v. 1. with the preceding discourse, expressed by the illative therefore, it is very clear ; nor is there need of Mr. L.'s notion to make it so. He had asserted justification by faith, and now infers, — Therefore bet7ig Justified by faith, we have peace with God; Justifica- tion imports the forgiveness of sins, and this of itself imports peace with God. All that follows, to ver. 11. is comfortable inference from justification^ and the apostle's doctrine con- 50 INTRODUCTION TO THE cerning it. So the illative therefore, ver. 1. represents a clear connection ; and is fraughted with inferences of the utmost importance and consolation. There is no need of making the intervening context to ver. 12. a parenthesis. There is nothing in it but what the illative therefore, ver. 10. conveys clearly from the preceding discourse. Now as to the connection by the wherefore, ver. 12. let us observe how Mr. L. himself represents it. He gives it at the end of his long note on ver. 6. 8. thus—*' We Gentiles ^' have by Christ received the reconciliation, which we can- " not doubt to be intended for us, as well as for the Jews, ** since sin and death entered into the world by Adam, the *' common father of us all : and as by the disobedience of " that one, condemnation of death came on all ; so by the " obedience of one, justification to life came upon all." Let us now see whether the connection here may not be as clearly and justly accounted for ; and as much produced by it for the interest of the Gentiles, according to the common inter- pretation, as Mr. L.'s view of it has produced. Let us for this take the paraphrase of ver. 12. by the judicious Dr. Guise, (from which that of a more late very worthy writer might receive correction in some things,) the sum of which is as follows, — " Since therefore under the gospel state. Gen* " tiles as well as Jews, are in fact reconciled by the death *' of Christ, and have received the atonement by faith in ''him, (ver. 10. 11.); and since — persons of all nations <' were on a level — as to their guiltiness before God, and *' their need of the gospel way of justification — let us now >5&-«t£, obeyed) God ; but that 71C1V the Gentiles had obtained mercy through their UU' belief {u7iC'i.7CiCi) ; and ver. 32. he says, God had concluded them (N. B. Them, should not, according to the Greek, be here) all in unbelief («; aTrsiiHuy, disobedience,) that he might have mercy upon all. The interpreters whom I have seen, Oo generally understand all here to include Gentiles and Jews ; not at once, but in their turns, and at different time&, concluded in unbelief. The Gentiles iii tune past, as. ver. 30. the Jews now, as ver. 31. By this it appears, that at the time the apostle wrote, to be disohcdieni, or (according 34 INTRODUCTION TO THD to the Hebrew idiom) children of disobedience , as Epii. ii. 2. was the general and national character of the Jews^, as con- tradistinguished to the Gentiles, who had now obtained mercy, and were become very remarkable lor the obedience of faith. According to this view of matters, we see that Rom. x, 20. 11. where the apostle is clearly contradistinguishing Gentiles and Jews to one another, he applies to them thus the words of Is. Ixv. 1, 2. — / rvas found of them that jonght me not ; I was made manifest unto them that ashed fiot after me : (this of the Gentiles). But (so the apostle goes on) to Israel he saith. All the day long have I stretched forth my hands unto a disobedient peojile. Upon the whole, it appears, that the scripture-stile in other places warrants us to under- stand, Eph. ii. 2. Children of disobedience, as the national character, at that time, of the Jews. Other circumstances and expressions there used, accord well with this sense of children of disobedience, and tend to establish it. Particularly when it is said of the prince of the power of the air j^Satan^, that he is the spirit that now worketh in the children of disobedience. Satan reigned openly among the Heathen Gentiles ; he and his inferior demons were openly and solemnly worshipped by them. This idolatry was the thing most obvious, remarkable, and universal in the course of the world. It was not so indeed among the Jews. Yet the unbelieving Jews, (as was now their national character), were no less truly under his in- fluence, and practically conformed to him. So the Lord says to a company of them, John viii. 44. Ye are of your father the devil ; and the lusts of your father ye will do. Accordingly, Eph. ii. 2. though the Jews did not so openly and directly serve Satan in idolatrous worship, since the Babylonish captivity, as the Gentiles ; yet he was mgya;y working in them. The Greek word sometimes signifies working effectually ; but most strictly signifieth, working inwardly. Dr. Whitby takes notice of this meaning of the '^ word in his note on the place. " This evil spirit (saith " he) is here said m^ynv inwardly to work in the children " of disobedience," It was not so always as to the Jews nationally, when they were the church, the only church of God. But now he wrought inwardly in them by various lusts and delusions, by which, becoming disobedient to the gospel, he wrought them up to the utmost malice and fury ! EXPLICATION OF ROM. VI. SB ! It is likewise to be observed, that when the apostle doth more particularly describe the conversation and practice of Ithese children of disobedience ; there is not any hint of out- iward idolatrous practice. Their conversation was, he says, in the lusts of the Jiesh, fulfilling the desires of the flesh and of the mind. \ Some may readily suggest on this occasion thus : Paul ^ere ranks himself, as to his former state, with these children of disobedience : but can it be thought, that when he was the Pharisee, so very devout, and strictly righteous, that he had his conversation as is here described .'* For conceiving justly of this, let us remember the distinction he makes, 2 Cor. vii. 1. between flthiness of the flrsh and spirit. Both sorts come under the general name ot the flesh, as that word is sometimes used. So here there is first the general thing ; their conversation was ifi the lusts of the flesh : then he dis- tinguishes and adds, fulfilling the desires of the flesh and of the mind. This last, the mind, is the thinking and under- standing faculty. By the account Paul gives of himself when under the law, yea, and when under grace, Rom. vii. he well knew the motions of sin, and of the flesh, in various forms. But what was most remarkable in his case was, that error and delusion possessed his mind, attended with what may be called intellectual lusts and passions. There was the pride of self-righteousness, with an ignorant furious zeal for the Mosaic law, and for the honour and dignity of Israel beyond all nations ; by which he became the blasphemer, persecutor, and injurious. So it is not without cause he ranks himself >vith the children of disobedience, as to his former condition and conversation. What was his case, seems to have been pretty generally the case of the Jewish nation ; to whom he ascribes, in general terms, a zeal of God, Rom. X. 2. The apostle's general purpose, Eph. ii. appears to be to set forth the riches of divine grace towards Jews and Gen- tiles. As it is his way on other occasions, he first represents men's former and natural conditions ; and having described the state and way of the Gentiles in the first verse, and in the first part of ver. 2. what immediately follows makes an answer to such a question as Rom. iii. 9- — ^^^''(^ '>ve Letter than Ihcy ? By no means. For though Israel had great ad- vantage of outward privilege and means of salvation ; yet otherwise, as to real spiritual state, whilst Satan reigned with more open sway amon^ the Gentiles, he worked ipwardly and $6 INTRODUCTION TO THE efficaciously in us Jews, by means of various delusions, pas* aions, and lusts, and 7ve were, ver. 3. bi/ nature children of wrath even as others ; even as Gentiles. I see not that any well founded argument against the in- terpretation given oi children of disobedience, arises from what Mr. L. observes in his note on Eph v. 6. " Children qfdis^ obedience here, (saith he,) and chap. ii. 2. and Col. iii. 6. are *' plainly the Gentiles, who refused to come in and submit ^^ themselves to the gospel, as will appear to any one, who '^ will read these places and the context with attention." I have done so ; but what the learned writer says is far from appearing to me. What appears is plainly this ; if there were whoremongers, or unclean persons, as Eph. v. 5. or per- sons given to fornication, uncleanness, Sfc. as Col. iii. 5. they were well entitled to the designation of children of disobe- dience, as their personal character, in ver. 6. of each context, whether they were Jews or Gentiles. But as to refusing to come in, and submit to the gospel, what hath been here above observed, makes sufficieiit reason for understanding children of disobedience, Eph. ii. 2. as the national character, not of the Gentiles, but of the Jews. Having fixed the meaning o{ children of disobedience, Eph. ii. 2. we may take the meaning of the three verses as if he had said — You Ephcsians, Gentiles, in time past, dead in trespasses and sins, walked according to the course of this world, according to Satan, whom ye openly served and wor- shipped ; and who indeed doth now (since divine grace is manifested to the Gentiles) work inwardly and effectually in the unhappy Jews, children of disobedience : among whom we of the Jews, who are believers in Christ, all of us had our conversation in time past ; and by nature our spiritual con- dition was no better than yours, being by nature children of wrath, even as others. One step yet farther forward. The apostle says, ver. 4f. 5. But God, who is rich in mercy — even when we were dead in sins, hatli quickened us. In ver. 1. it was, you. Here it is, when we ivere dead in sins. I have formerly observed, that the apostle in the latter part of this chapter doth not use such words as tve, us, our, but where it is plain that Jews and Gentiles together are comprehended. It appears to be so here. Having said, j/o« and ye, ver, 1. 2. ho now. vei. 5. hath we: and as upon the intervening part of the context it hatli been shewn, that therein he means the Jews ; it is plain that when he says, ver. 5. nhcn we were dead in sins, he means EXPLICATION OF ROM. VI. 3? t?iat Jews and Gentiles, in their former and natural state., were dead in sins. If any shall yet hold, that children of disohedience, ver. 2. means all who are in unbelief and disobedience to the gospel, whether Jews or Gentiles, and that we all, ver. S. means all believers of both denominations ; this is still cross to Mr. L.'s purpose, and is inconsistent with understanding, dtnd in sins, as the distinguishing characteristic of Gentiles, in the state of Heathenism. According to this interpretation also, when we were dead in sins, ver. 5. must mean the former Rnd natural state of all believers, both of the Jews and of the Gentiles. I have, however, given good reason for understanding children of disohedience, ver. 2. as the national character, at that time, of the Jews. It at any rate tends to confirm the sense of dead in sins, ver. 5. as meaning the natural state of Jews and Gentiles, according to both interpretations, that the immediately following context represents comfortable ef- - fects of divine grace common to persons of both denomina- tions, without the hint of any thing peculiar to Gentiles, while he uses the words 7ve and us, Quickened together n-iik Christ, — raised up together ; — 7nade to sit together in heaveidy places in Christ Jesus — God purposing in this way to shew the exceeding riches of his grace. On occasion of mentioning this divine grace, he says to the Ephesians, ver. 8. By grace ye are saved — and ver. 9. not of works, lest any man should boast. Though he speaks so in these two vejses to the Ephesians apart, who were Gentiles, shall we say, that these verses contain any thing peculiar to Gentiles ? no surely ; for salvation by grace, not by works, is salvation, and a way of salvation common to Jews and Gentiles. So also is what follows, ver. 10. For we are his ivorkmanship, created in Christ Jesus unto good works. The characters of weak sinriers, and ungodly, Mr. L. pretended to find ascribed to Heathens here, Eph. ii. 2. 3. But who ever doubted ,o along in the explication. When that is finished, the con- tents and Hio\)C of every part v/ill appear, in a more clear and satisfying lii;ht, in such a recapitulation of the apostle'^ principles, docti-ine i-uid rcuocning, as may fitly have pla<.c jji rr. f.j per.dix. EXPLICATION AND PARAPHRASE OF ROMANS VL TEXT. Ver. I. TVhat shall 7ve say then ? shall we co?itinue in sin, that grace may abound f EXPLICATION. The first clause, which is in form of a question, is accord- ing to the apostle's usual stile, when he is to introduce an objection to his doctrine, or a question implying an objection. So chap. iii. 5. — vii. 7. — ix. 14. The objection in this place appears to take its occasion from what the apostle had said two verses before this ; to wit, chap. V. 20. The entering of the law, there mentioned, is certainly meant of the solemn promulgation of it to Israel at Sinai. As Mr. L. explains the whole of that verse, and the next after it, concerning the Jews, one would think, that this should have led him to ascribe the objection in the next following verse rather to the Jew than to the Gentile ; as, indeed, the Jews were the greatest adversaries to the apostle's doctrine, particularly to his doctrine of justification, and the most ready to cavil at it ; and so to suppose that in this chapter the apostle is directing his reasonings to them, rather than to the Gentiles, as he understood it. But as I do not think the apostle is directing his reason- ing here to Jewish or Gentile converts separately ; some consideration of chap. v. 20. fiom which occasion is taken for the objection, will tend to make the matter cleai*. There 2 40 EXPLICATION AND PARAPHRASE it is sciidj The law entered, that the offence inight abound. To say, that tlie design of giving the law at Sinai to the Israelites, was to increase their sin, or the aggravations of it, cannot be easily received. For though the consequence might be the actual abounding of sin, and of its aggrava- tions, on the part of the Israelites, through their corruption and perverseness ; yet it cannot be admitted, that this was the design of giving them the law. Therefore another in- terpretation of the words must be looked for. In order to this, let it be considered, that often in Scrip- ture things are said to be, when the meaning is, that they appear, or are proved to be. So John xv. 8. Christ ex- horts his disciples to bring forth much fruit, by this argu- nient. So shall ye he my disciples; that is. So' shall ye ap- pear or. prove yourselves to be my disciples. For the true order of things is, that men must be Christ's disciples, be- fore they can bring forth good and acceptable fruit ; not that they first bring forth good fruit, and thereby become his disciples. So 2 Cor. xii. 9- For my strength is made perfect in weakness ; that is, the Lord's strength appears, is proved, to be perfect, by the weakness of his servants, and the effectual support he gives them. So James ii. 22. By vjorks was faith made perfect ; that is, by works did faith appear, and was proved to be perfect — to be sincere ; as is in Scripture a very common sense of the word, 'perfect. Thus, I doubt not, is to be interpreted. Rev. xxii. 14. Blessed are they that do his commandments, that they may have right to the tree of life ; that is, may appear to have right; that they are the persons who have right, as sons and heirs, Rom. viii. 17* In this way, the sense of Rom. v. 20. comes out thus : The law entered, that the abounding of sin might appear by its light. Thus did matters stand in the world before the giving of the law to the Israelites. The writing of the law in the na- tural consciences of men was very much obliterated ; and in the Heathen world, idolatry and all sortsof wickedness were come to a great height. The ancestors of the Israelites had indeed divine revelation but two or three generations before this time. But that light even among them was become very dim and oI).scure. They were become very ignorant : and the infection of Egypt, as to idolatry and other sorts of wickedness, had prevailed greatly among tiiem. By the in- crease of Ignorance, and of all wickedness, the distinction 4>etwecn moral good r.nd evil was in danger to be quite for- ©F ROMANS Vr. ' 41 got, and lost in tlie world. In this state of things, God be- ing to set apart a peculiar people to himself, he thought fit to set up the light of the law among them, by a new, clear, and very solemn promulgation. By this light might Israel perceive how much sin abounded with themselves; as bi/ the law is the knowledge of sin, chap. iii. 20. By it appeared in what fearful degrees sin abounded in the Heathen world about them ; from which they had cause to adore the grace that had so favourably distinguished themselves. By this light of the law, by which the abounding of sin appeared so clearly, might Israelites, and such of the Gentiles as came to the knowledge of this law, discover the need they had, on l30th hands, of the grace that pardoneth sin, and of that Saviour, and gospel- way of salvation, which Moses and the prophets were, from time to time, setting before them. When, therefore, on occasion of mentioning the abounding of sin, which it did to a high degree among Jews and Gentiles, the apostle takes occasion to say, that where sin abounded, grace did much more abound, it is plain, that this hath re- spect to both Jews and Gentiles ; sin had abounded with both; grace did much more abound towards both sorts. Now, as it is from a proposition, which hath respect to both Jews and Gentiles, that occasion is taken for the objection here, chap. vi. 1. what cause can we have to ascribe the ob- jection to one sort, when there is nothing said, or insinuated, that implies it ; or to suppose tliat, in answering the objec- tion, the apostle means any other than doctrine and argu- ments, which all believers, whether Jews or Gentiles, are alike coTicerned in } The case then plainly is, that tlie apostle here suggests, in way of question, an objection, which he was aware some might make, perhaps did make, against his doctrine of men's being justified and pardoned by the abounding of grace through Jesus Christ; and not by the works of men's own righteousness : as if this doctrine vv^as unfavourable to holi- ness, and encouraged men to continue in sin. It is not the apostle's way to proceed in logical or systematic method ; but he takes proper occasion commonly to make an easy transition from one subject to another. So here, by suggest- ing an objection again his own doctrine of justification, as if it were unfavourable to holiness; he takes occasion to pass to that subject of holiness, and sanctification : and he an- swers, explains, and argues in such manner, as to prove, (as we shall see ere all is done), that there can indeed be no true sanctification of a sinner, but by means, and in conse- 42 EXPLICATION AND PARAPHRASE quence of grace abounding in justification by faltli, and not by works. I must here likewise observe Dr. Whitby's annotation on this verse. " Note here, (saith he), that if the faith, to " which St. Paul in this epistle doth ascribe justification, *' did not only oblige us to, but even comprehend evangeli- *' cal and constant obedience, there could be no colour for '^ this objection. That therefore must be a mistake." It had indeed been so observed, and argued formerly by many ; but it is fair of this learned writer, to make such observation and concession. As to his own notion of justification by faith, it were easy showing it to be far from being right, if this were a proper place for it. The sense of this first verse may be given in the fol- lowing PARAPHRASE. Ver. 1. How shall we judge of this doctrine, that justifi- cation is wholly and merely by grace ; even by grace super- abounding where sin hath abounded ; and that a sinner is justified by faith, without the deeds of the law,? It seems indeed to be well calculated for those who find themselves destitute of righteousness ; for the self-condemned and humbled sinners, it affords great consolation on that side. But is it not, at the same time, very comfortable and en- couraging to the flesh ; and unfavourable to holiness and good works ? For if it is the glory of divine grace, that where sin hath abounded, it doth much more abound ; is it not a just inference, that we should continue in ain, that grace may be thus glorified ? For, however contrary the practice of sin may be to the divine holiness, yet as a special design of God, in the salvation of sinners, is to magnify his grace, should not we contribute to advance tlie glory o^ superabounding grace, by continuing in sin ; and so give occasion to grace to display its utmost richness and glory .f* TEXT. 2. God forbid: how shall we that are dead to sin, live aui/ longer therein ? EXPLICATION. The Greek words, (^n yiveiro, that make the first clause, do represent such an aversation, and abhorrence of an eve»t ©F ROMANS VT. 43 •r practice, as is commonly expressed in our language by saying-, God forbid, or far be it from us. Here we have occasion to observe, if the apostle had meant the faith, to which he ascribes justification, as includ- ing evangelical obedience and good works ; or, that its vir- tue and effect in justifying, did arise fiom its certain con- nection with subsequent holiness and good works ; he could not have missed to answer, and say to this purpose — You unhappily mistake my doctrine of justiiication by faith, and the true sense of my words ; the faith I mean includes good works, and its justifying virtue is from its connection with holiness and good wT-rks, which necessarily flow from it, and which I include in my notion of faith. What absurdity, yea, what nonsense is it, to charge such a doctrine of justi- fication by faith with being unfavourable to holiness, or with favouring and encouraging sin } This answer, if such were his notion of justifying faith, were so much in point, so full, and withal so very obvious, that when he sa3^s nothmg to that purpose, it gives us cause to be well satisfied, that his notion of justifj^i ng faith is not sucli as would afford that answer. Another thing yet with regard to this point. According to the sentiments of those who hold, that faith justifies by virtue of its connection with holiness and good works ; ife could not be truly said, that a man is justified by faith. They generally hold, that the faith of the hypocrite, which is not attended with good works, is in itself of the same na- ture and kind with the faith of the true Christian, who is fruitful in good works ; and that it is good works, and per- severance therein, that makes the distinction ; not the faith itself, which is of the same kind in both. So then the case stands thus : Very many who have the same true faith, as to its own nature, that the sincere Christian hath, yet not having good works, are not justified ; whereas, whoever hath good works, he is thereby justified. From this it is very plain, that it is not faith that justifies, according to these men's sentiment ; but a man's good works, which he con- nects with his faith. But, for explaining our text, although he doth not answer to the objection, as the above-mentioned notion of faith would suggest ; yet he answers and suggests an argument against the practice of sin, arising from his doctrine, that is of the utmost force. Let us look into it. ^ EXPLICATION AND PARAPHRASE It is of great consequence not only for understanding the apostle's answer and argument here ; but for understanding his wliole discourse in this chapter, that we discover and fix the true meaning of that expression — dead to sin. Mr. Tnylor of Norwich's paraphrase gives it thus : " How can *' imy man imagine the gospel allov/s us to continue in a *' v/ifkcd hfe, when, by its principles and obhgations, we are " set at the greatest distance from all iniquity ; even as far " as the dead'are separated from all society with the living?" Is this, tnat we are actually put at such distance from sin ? for tlie apostle's expression says something positive and ac" taut — We — lUE dead to sin. Surely to be actuall}^ at a dis- tance from sin, as far as the dead are separated from all so- ciety with the living, is the attainment only of that place, whither nothing shall enter that defilcth Dr. T. explains himself in his note on this verse : " Ver. " 2. Hoiv shall we that are dead to sin. He doth not mean *' they were actuaUy dead to sin ; for he supposes they " might, in fact, live after the fksh, chap. viii. 13.; he *' therefore must mean they were by their profession obliged *^ to be dead to siji, (274-) see ver. ] 1. and the note upon ** it." We shall soon see, ver. 11. As to his note upon it, there is nothing in it, but his quoting Col. iii. .S. And as I cannot &ee how it makes for his purpose ; so neither doth he say a word, to shew that it doth, or how it doth so. As to the citation from Rom. viii. 13. the words do not imply that the true believer may in fact live after the flesh, and perish; the apostle doth only warn Christians, by that hj'pothetical proposition, of the certain coimexion between fleshly liv- ing, and perishing. But, as that text comes again in my way, I defer till then speaking more largely concerning the import of it. Here I only observe, that Dr. T. doth not argue agreeably to his own sentiments concerning perse ve- lance, when he sa^^s, that the apostle doth not mean that the believers he wrote to were aduallij dead to sin ; nor can be so understood, by reason of what he supposes (ac- cording to this interpreter) in that other text, chap. viii. 13. ; for they might be actually dead to sin at that present time, as much as evcf Christian did, or could, attain in this life ; «nd the apostle might be understood to assert so in our text, consistently (by Dr. T.'s sentiments) with their falling af- terwards to fleshly living, and perishing. He therefore must mean, saith this writer, they were by their profession obliged to be dead to sin. But in this way OF ROMANS VI. 4.0 there is no answer to the objection, ver. i. That men were obhged to be dead to sin, is what the objection itself impHes ; otherwise the alleged consequence could not be charged as an absurdity against the apostle's doctrine. We may con- ceive the matter thus on both sides. — Object. All men are obliged to die to sin ; that is, to forsake it, and put them- selves at the utmost distance from it ; yea, what man is there who doth not profess himself to be so obliged ? Yet your doctrine encourages men to do otherwise ; even to continue in sin, and live in it. Ans7v. According to Dr. T. God forbid ; how shall we, who by our profession are obliged to be dead to sin, (which is implied in the objection itself,) live any longer in sin ? Here plainh/- there is no answer to the objection, ntv argument against what it imports : though it is clear that the apostle means from the Christian's being dead to sin, to bring an argument of special evidence and force against what the objection imports. But what argument doth this interpreter bring for our understanding by being dead to sin, that we are obliged to be so ? For this he refers to sect. 27 *, of his key to the apostle's writings. There he says, " It should be carefully observed, that it *' is very common in the sacred writings, to speak of that *' as done, which only ought to be done, and which, in fact, *' may pv)ssibly never be done." One of the instances ot this he gives thus : Matth. v. 13. Ye are (ought to be) the salt of the earth. The other texts he there mentions are Mai. i. 6. Rom. ii. 4-. chap vi. 2. 11. chap. viii. 9. Col. iii. S. 1 Pet. i. 6. 2 Cor. iii. 18. 1 Cor. v. 7. Heb. xiii. 14. 1 John ii. 12.— 15. chap. iii. 9. chap. v. 4. 1 8. All these texts, how- ever, admit of a commodious interpretation, without such supplying of words. Translators indeed sometimes found themselves obliged to supply a word or two to make a com- plete expression of the sense. But that should be admitted only when the scope of the place appears to require it, and words should be supplied only to make a sense agreeable to the evident scope. But if words may be supplied in Dr. T.'s way, contrary to what the text expresses, without any thing in the seope of the place that requires itj every text may be turned to v/hatever a man pleases, and so the scrip- ture become an uncertain rule, good for nothing. In the instance we are considering, the matter stands thus between the apostle, and this interpreter. The apostle says positively, We — are dead to sin. No, saith Dr. T. not ae- 5 4(5 EXPLICATION AND PARAPHRASE tually dead to sin, but that we ought to be so. This is con- tradicting, not explaining : which is a way not uncommon with this interpreter. Eisner, a learned writer, shews, as Dr. Doddridge reports^ how frequently moral writers among the Heathens speak of wise and good men, as dead to sensualities, and animal pleasures. But Wolfius, who reports likewise these obser- vations of Eisner's, says, that the learned writer himfelf adds, whatever fine expression the Heathen philosophers used on this subject, that we are not to expect to find with them what will come up to the apostle Paul's meaning. This is very light. Others take in here the profession, serious purpose, and strict engagements of Christians against sin. The truth is, it hath of a long time, and generally been understood to be the apostle's meaning, by being dead to sin, to denote matter of duty, (as to abstain from, to resist, to mortify sin,) in which a Christain ought to advance from one degree to an- other. Hence hath come unto use that expression, *' to die '' more and more unto sin." This sense is in itself good and right, and agreeable to scripture-doctrine. But I am not satisfied that this manner of expressing that sense is agree- able to scripture stile. I do not see that the scripture ex- presses mere duty, and the Christian's progress in it, by '' d3'ing, and dying more and moie unto sin." The scrip- ture-expression here is dead unto sin; and vcr. 11. Reckon yourselves to be dead indeed unto xin : and 1 Pet. ii. 24.— That we being dead to sin, &c. I do not sec, that to be dead can be a proper and right expression for mere matter of duty : and if a man is actually dead, that dotii not admit of degrees or progress. If he is once truly dead, he cannot be more and more dead. It seems therefore more reasonable to think, that to be dead to sin, signifies an advantage, blessedness and privilege of a true Christian's state, rather tlian mere matter of duty. Upon this view, the meaning of the expression may, I think, be taken from what is said of death and the grave. Job. iii. 19. There — the servant is free from his master. The poor slave (such were commonly the servants of these countries and times) is free from the yoke of the rigorous lord, under whose dominion he was. As the case continued to be the v'2 INTRODUCTION AND PARAPHRASE '^ moriuo, et a mortuis excitato, sitis conformes." To this purpose in our language : '' By faith, that is, by your laying *' hold on, (or apprehending) through faith, that divine " power, by the efficiency ot which you become conformed " to the death and resurrection of Christ." Let it be further observed, that in this next (Col. ii. 12.) Christians being buried, and rising with Christ in baptism, is not ascribed to baptismal engagements to die, or, (as they speak), to die more and more unto sin, and to live unto righteousness ; but to their faith, by which the ordinance is made effectual to its proper purpose, and by which Christians perceive the comfortable matters, which it is designed to re- present and seal to them. The apostle's argument in this place I do not take to be, that Christians are by their baptismal engagements obliged to that duty, or course of duty, which some understand by, dying to sin; though undoubtedly baptism, and the grace it oihibits, doth fix such obligation to duty on them. But his argument is plainly to this purpose ; that the baptism of Christians doth, in way of figure, signif)^ the blessings there- by rej^resented, and is a means whereby they are applied to tiicm ; and is, at the same time, a comfortable, solemn, divine ratification of their interest in the fruits of Christ's dL'ath and resurrt-ction ; this particularly of being dead to sin, made free from its reign and dominion, and so brought unto a capacity of holy living. Christians having in their baptism this comfort, with respect to the dominion of sin, and a capacity of holy living, with the strongest obligations thereto, and that by the grace which hath abounded towards them ; how extremely absurd to suppose continuing in sin a consequence of that grace, or that it is at all consistent with it.> To look now more close'y to the expression of this ver. 4. the first ciriuse is, Therefore ivc are buried ivith him by bap' tism into death. In the common course of things, a man's burial ascertains his death to beholders : they have no doubt of his being dead, when they sec him buried. Thus the baptism of a Christian represented in a very strong manner his being dead ; for in it he appeared to be buried by his immersion under the water : which was anciently the most common way, at least as to adult persons, in that hot climate. But there remains one difficulty in the apostle's manner of expression. Buried — into death. Now death is previous to burial ; but by the form of tlie expression here, the bap- or ROMANS vr; 53 tisraal burial seems to be previous to the death mentioned, and in order to it, a burial unto death. To understand this,, let it be considered, that the adult believer, while yet un- baptized, was by faith truly united to Christ, and so saued, according to the general meaning of that word : and yet the apostle Peter ascribes to baptism his being saved, 1 Pet. iii. 21. The likejigure wliereunto, even baptism, doth also now save us. Again, though when the Christian did first truly believe in Christ, (under the influence of the Spirit of faith), he was by his faith, and by that Spirit, united to Christ ; yet that union with him, and his body, is ascribed to baptism, 1 Cor. xii. 13. For hy one Spirit are ive all baptized into one body. So here in the text under consideration, the death meant is ascribed to baptism, as the effect of it, according to the form of the expression ; though the thing that appears to be really intended is, that the baptismal figurative burial represented, and sealed to the believer, for his greater estab- lishment and comfort, his death, his being dead to sin. The sense niay be taken briefly thus : In our baptism, as hy a figure, we are buried with Christ, to ascertain and ratify to our faith, that by virtue of Christ's death, we are dead unto sin. Follows the latter part of the verse : That like as Christ was raised up from the dead by the glory (that is, by the glorious power and operation) of the Father. — He doth. Col. ii. 12. mention our being risen with Christ in baptism. Here, after mentioning Christ's being raised from the dead, instead of adding, as there, our rising with him, he mentions the effect of our so rising, in our practice of life, thus : Even so Tve also should ivalk in newness ojlife. So, to continuing in sin, as in the objection, ver. 1. which is expressive of the practice of sin ; he, with great propriety, and very empRati- cally, opposes the practice of newness of life, as the proper and necessary consequence of the Christian's fellowship in the death and resurrection of Christ, represented and sealed to him by baptism. PARAPHRASE. S. Dead, I say, unto sin. For you cannot but know con- cerning that baptism, by which we are externally admitted into the church, and to the participation of its privileges, and by wliich the new covenant, with all its grace and promises, is sealed to us j that to all those of us, to whom it is truly 54 EXPLICATION AND PARAPHRASE and effectually the seal of our ingraftment into Christ, and of our fellowship with him (>cciKvnx, 1 Cor. i. 90 h doth par- ticularly signify and seal, to onr great comfort, that fellow- ship of his sufferingj-' and death, by virtue of which, as he (ver. 10.) died unto sin ; so we (ver. 11.) are dead unto sin. 4. Therefore (to put this matter out of question) as Christ's being actually buried, proved his being truly dead ; so we have, in this divine ordinance, a baptismal figurative burial, which ascertains, demonstrates, and seals to our faith, our being truly dead unto sin, set free from its reign and domi- nion, by virtue of his death : and that in order to this further consolation and benefit, that likeas Christ was raised from the dead by the glorious power and operation of the Father ; even so we also (being by our fellowship with him in his resurrection, and by the power thereof, raised together with him, which our baptism also represents and confirms to us, (Col. ii. 12.) should be engaged, disposed, and enabled to a new manner of life, in the inward and outward practice of holiness and righteousness. Kow unreasonable then, how calumnious and absurd, to suggest as if the grace that had abounded towards us, with such design and effect, did in- deed favour sin, or men's continuing in it ? TEXT. 5. For if we hate been planted together in the likeness of his death ; we shall be niao in the likeness of his resurrection. EXPLICATION, It is generally agreed, that the apostle hath here in his eye the true Christian's ingraftment into Christ, as a cyon into a vine; to which Christ compares himself, John xv. 1. I see with the learned a good deal of criticism here, and some- what various notions of the sense : whidi seem, for most part, to come to the same general purpose. I conceive the scope and meaning to be in general ihus. If by our ingraft- ment into Christ, we have a conformity to his death, in being dead to sin ; that we shall also have a conformity and likeness to his resurrection. But more particularly ; the apostle had mentioned, ver. 2. Christians being dead to sin ; and ver. .'3. that their bap- tism invested them in an interest in Christ's death, and in this special benefit thereby, to be dead to sin ; and, ver. 4. OF ROMANS VI. 65 that their baptism ascertained this death to them by the bap- tismal immersion ; which was a kind of baptismal figurative burial. When he mentions here, ver. 5. Christians being planted together in the likeness of Christ's death ; he but resumes what he had said in the three preceding verses, without any additional sense, though there is some variation of metaphorical expression, and ideas. But having added in the latter part of ver. 4. That likeas Christ was raised from the dead hy the ^lory of the Father ; even so tve also should walk ill newness of life : this is what he had said nothing of before; and what he says here, ver. 5. is added to explain and confirm it ; and to assert the connection of these things ; to wit, that if by our ingraftment into Christ, our union and fellowship with him, we are dead to sin, and made free from its- reign; so we shall certainly have the fellowship of his resurrection ii» newness of life. To be made free from sin, that is, that sin hath not dominion over us, is a negative proposition ; it expresses nothing of itself concerning fruit- fulness in holiness, and good works. But the Christian is not made free from the dominion of sin, in order only to be barren and unfruitful in the knowledge of Christ. If by m cans of his fellowship with Christ in his death, he is dead to sin ; he, at the same time, by virtue of his fellowship with Christ, is risen together witli Christ; his baptism represents to him the one as well as the other. There is, however, this difference. When the Christian came unto union with Christ, he from that time became free from the dominion of sin. Though it remains, infest, and in several respects en- danger the Christian ; yet it doth not reign, nor hath do- minion. But as to conformity to the resurrection of Christ in the actual practice of newness of life, that is but begun. The progress in this life, and the perfection hereafter of conformity to Christ's resurrection is future : and that may be the reason why, in this latter part of the verse, the apostle uses the future tense, ivofn^x^ we shall be. PARAPHRASE. 5. For if all we believers are together ingrafted into Christ, and united to him, and so in a likeness to his death, and by virtue thereof, are dead unto sin, fiee from its dominion ; we are not to conceive the matter merely under that negative notion. By no means ; by virtue of our fellowship with Christ, we are risen together with him : and, as his resur» 56 EXPLICATION AND PARAPHRASE rection gives us, through faith, the certain prospect of a re- surrection to eternal Hfe ; when we shall be brought to a perfect likeness to his resurrection, in holiness, happiness, and glory ; so on this side of that, we are, by the power of his resurrection, raised, and shall be more and more so, to a new, active, and fruitful life of holiness ; by our continuance and progress in which, we are to reach a full conformity to his resurrection, in the perfection oi our resurrection state. TEXT. 6. Knoxving tJiis, that our old man is crucified with him, that the body of sin might be dtstrojed, that henceforth ive should not serve sin. EXPLICATION. TiiE su])ject of inquiry in the first clause is, what is meant by the old man ; and what by his being crucified. As to the first, Dr T. gives for it in his paraphrase, our heathen state. The old man he explains by the account lie gives of the new man; and that he founds on Eph. ii. 15. so he says, (Original sin, p. 420*. ed. 3.) " The new man in- " eluded two sorts of people, viz. believing Jews and Gentiles ; " and was created (Ej)b. ii. 15.) when Christ abolished in " his Jlesh the enmiiy, or that which separated the Jews and '^ Gentiles, ybr to make, or create {^Tia-i) in himself, of twain, *' (i. e. of believing Jews and Gentiles,) G?ie nerv man." — So " he says, p, 430. The new man is either the Christian state, " or the Christian church, body or society." According to tins notion he explains what is the old man. In the page iust now cited, he says, " The old man relates to the *•' Gentile state." And p. 178. " The old man has rel'er- •' ence to the life tliesc Christians had lived, while they were *' Heathens." And in the text under consideration, he gives for our old man, our heathen state, as was before observed. But this account cannot be admitted. It is to be consider- ed, that the gcspel-thurch, called the one new man, Eph. ii. had, for a considerable part, converts of the Jews ; many of whom were truly godly, and true believers, according to the light and promise of the Old Testament, before they knew that Jesus was the Christ, or became members of the gospel- church. There were, Acts ii. 5. dwelling at Jerusalem, Jews, devout men, out of every nation under heaven. Another OF ROMANS VI. 57 very considerable part of the new gospel-church had been in a state of proselytism, before they knew the gospel. A great many of these proselytes were men that feared God_, and were truly devout and godly. Such was Cornelius, a proselj^te of the gate ; and such was the Ethiopian eunuch. Yea^ it is very likely, that the greatest part of the new gospel-church in these times and at first, were the Jews, and proselytes of the Gentiles. The notion of the old man, will not suit these : and the old 7na?i, as to them, cannot mean the state or prac- tice of Heathenism. Dr T. as if he were sensible of this, although he makes the iietv mail to include Jews and Gen- tiles : yet he commonly interprets the old tnan of the heathen state ; a state which a great, perhaps the greatest part, at first, of the Christian church had not been in. If the new man means the gospel state and church ; the old man is of the same extent of meaning : for all, before becoming mem- bers of the new man, the gospel-church, were in a previous state ; which according to this Way of interpretation, should be called their old man. But the character of old man will not apply to the previous state of a great part of the gospel- church of these times, devout Jews and devout proselytes. One would think, that the character and description given, Eph. iv. 22. of the old man, corrupt according to the deceit' fid lusts ; and ver. 24. of the new m^n, after God created in righteousness, and true holiness, might lead a man to differ- ent notions of both. Surely the character of, cormpt aC" cording to deceitful lusts, will net suit the state of devout and godly Jews and proselytes. But the Christian may be sensible what that hath been in himself, some time prevail- ing and dominant, (and of which too much continues in him,) that is corrupt according to the deceitful lusts. That, what- ever other name be given it, is the old man, accoiding to the apostle's account : as that in him, which after God is creat- ed in righteousness and true holines, is the new man. Words and expressions bear sometimes different meaninn-s in tlie different places of scripture, which the scope of each leads a reader to observe and understand. In one, and but in one place, Eph. ii. the new man signifies the gospel-church, con- sisting of Jews and Gentiles. It is unreasonable so to un- derstand the new man in other places, where the scope, yea and ; e description and character added, require a different meaning to be understood. It is also to be observed, that the apostle never uses the old man to signify the Christian's pre- vious state of Heathenism. The CT.ri'tian having in pro- 58 EXPLICATION AND PARAPHRASE fession, and serious, earnest purpose, 'put o/f (Col. iii. 9.) Uie old man ; and having in like manner, under the influence of the grace that hath renewed his heart, put on, ver. 10. the new man : it becomes him to advance further on both hands; to put off — anger, malice, &c. as ver. 8. 9. which belong to the okl man ; and to put on bowels of mercies, &c. which belong to the new man, as ver. 12, IS, 14, 15. Many a Christian in these times hath by a good light, and thorough conversion, put off all at once, and renounced every thing peculiar to Heathenism ; and hath not needed to make this sort of progress in putting off the old man of Heathenism, according to Dr. T/s sense of it. But Dr. T. himself doth (Orig. sifi, p. 427.) bring the matter to this. "In Eph. iv. 22, 24. he considers (saith " he) the one and the other, as a Christian duty. That ye *^ put off, &c. Jliat ye put on, Szc. The Ephesians as well *' as Colossians had, by profession, put off the old, and put *' on the new man ; and therefore were obliged to do it ef- '' fectually, by renouncing the spirit, deeds, and conversa- *^ tion of the one, by being renewed in their minds, and by '^ practising the virtues of the other/' He then refers to 1 Cor. V. 7. chap. vi. 8, 9, 10, 11. 2 Cor. vi. 1. But did the author mean renouncing the spirit, deeds, and conversa- tion of Heathenism, restricting the apustle's view to that.** the text he refers to, do not serve that purpose. His sub- ject, 1 Cor. v. 7- is particularly enjoining the church to cast out a lewd man, for that sort of fornication, which he says, ver. i. was 7wt so much as named among the Gentiles. Among the many things named, 1 Cor vi. th^e is no instance but idolatry that was peculiar to the Heathens. As to his third text, 2 Cor. vi. 1. there is nothing at all in it that can serve his particular purpose. I need say no more about it : let the reader look to the place. Any thing that is right in the passage just now cited, might have been reached, without Dr. T.'s new conceit con- cerning the old man's being the Christian's previous heathen state : which is a notion without any solid foundation. What then are we indeed to understand by the old man ? That certainly signifies the corruption of nature, (this is it that Dr. T. could not bear ; and that put all his critical wits to work on this occasion), the principle of sin, with all its vari- ous lusts, which possess and influence a man's faculties, and powers ; and that so far as it remains in the true Christian^ OF ROMANS VI. 5^ ivho is renewed by grace, and in whom is the new man : by virtue of, and in comparison with which in him, and in him only, the former is the old man. In persons unregenerate this evil principle is not the old man ; but continues young, in full strength and vigour. It is the old man only in per- sons regenerate ; in true Christians. The. next inquiry on this first clause of the text, ver. 6. is, what it means, that the old man is crucified ? The Greek word might be rendered, if the use of our language would admit the word, by co-cruci/icd, without expressing what or whom, the conjunctive particle in the composition of the word hath respect to. The English doth for that, with good reason, supply him — crucified with him, Christ. The apostle Paul says. Gal. ii. 20. / am crvcijied rvith Christ. But there is great diiference between Paul's being crucified with Christ ; and the old man's being crucified with him : they mean very different things. The crucifixion of the one, the old man, tends to his death and destruction ; the crucifixion of the other, of Paul, with Christ, imports his interest in Christ's crucifixion ; and tends to the man's con- solation and life. Again, it is said. Gal. v. 24. Thet/ that are Christ's have cruci/led the Jlesh, with the affections and lusts. But this seems to express the Christian's doing his duty in mortifying sin, with its lusts ; opposing and repressing their motions. Whereas the old man's being crucified with Christ, seems to mean an effect and virtue of the cross of Christ, that is pre- vious to the Christian's practice in mortifying sin. Except we take the matter thus : The Christian hath taken an ef- fectual course to crucify the flesh by his believing in Christ ; whereby the virtue of his cross reaches the flesh, the old man, to crucify him, with the affections and lusts ; and whereby the Christian himself is enabled to resist it effec- tually, and mortify it. I think, however, that our text may be best explained by Col. ii. 15. Having spoiled principalities and poivers, he made a shew of them openly, triumphing over them in it. Here, with principalities and powers, may justly be included, in the apostle's view and meaning, sin. So bishop Davenant on this place : " Pi'incipibus igitur et imperatoribus hisce *' sp!rilualibus prostratis, prosier nitur siviul qui quid illis " miiitabat, contra huvmnam saliitcm, veins Adamus, mors, *•' inferi, mujidus, peccaia nostra. — Therefore those spiritual " princes and c^mmarnders beii^g overcome, there is over- 60 EXPLICATION AND PARAPHRASE *' come whatever served them against man's salvation ; tlie '^ old Adam, death, hell, the world, and our shis." A little downwards, after citing divers scriptures, particularly I Cor. XV. 65, 56, 57' he adds, '^ Mortem, sejmlchrum, legem, *' peccatum,finsse videtis in numero hostimn a Christo sujJC- '' raforum. — You see that death, the grave, the law, and *' sin, have been in the number of the enemies whom Christ " hath overcome," So this eminent person. Surely when, it is said. Gen. iii. 15. that the seed of the woman would bruise the head of the serpent ; there is meant not only Satan, but sin likewise; that with him it also should be de- prived of its power and dxnuinion, and be finally destroyed : as it is said, 1 John iii. 8. For this jmrpose was the So?i of God manifested, that he might destroy the works of the devil. Now, what is the effect of Christ's cross against princi- palities and powers, and against sin ? The apostle says to the Colossians, that he spoiled them ; he deprived them of their armour wherein they trusted, as Luke xi. 22. Christ, by his expiatory sufferings and death, redeemed his people from the curse, brought them under grace, and procured for them the blessing of the Spirit, who creates in them the new man, and dAvelling in them, supports the new man against the old man, and gives complete victor^^ over him at last. It is said there (Col. ii. 14.) of the hand-writing of ordin- ances that was against us, that Christ nailed it to his O'oss. So may be understood the apostle's view as to devils and sin ; Christ nailed them to his cross ; and so to the eye of faith made an open shew of them. Himself victerious left the cross and grave, and left principalities and powers, and sin nailed fast to the cross, crucified, and hard bound, in order to final destruction. The virtue of his cross reaching in due time his people in their own persons, they are jus- tified, delivered from the curse, brought under grace ; and they are to consider the old man in them as crucified ; in order to his death, and total extinction. The true meaning of the old man's being crucified with Christ is as hath been said. At the same time, we may consider crucifixion as representing otherwise, as by a very iust metaphor, the condition in which the old man, sin and the lusts thereof, do remaiij in the believer; not, as some" time, at full liberty, and in full lorce and prevalence, but, though alive, living in pain, checked, resisted, repressed, and mortified. His efforts, as of oiie in desperate condition. ROMANS VI. 61 may be with considerable force^, and too often with ill effect to the slothful, unwatchful Christian. Yet at last, hke what happened outwardly to the crucified thieves, this malefactor, the old man, will, in the end of the day, be slain by one blow of almighty grace. Before we leave this point, it is fit to observe Dr. T.'s paraphrase of this first clause of ver. 6. " When you con- '' sider him [^Christ]] as crucified, and put to death, you may *' take in this sentiment, That our heathen state was, at the *' same time, put to death." Our state put to death ! this is rare stile. But what may not a masterly critic venture to say, however improper or incongruous ? The expression, however, in this first clause, is not, that the old man is put to death. Persons might live a considerable while, yea some days, on the cross. Crucifixion is not a state of death, but a state of pain, and torment, tending to death. The worthy Dr. Doddridge hath in his paraphrase of this first clause, thus : " The whole system of our former inclina- *' tions and dispositions — halh now, as it were, been crucified " together with QChrist^ ; the remembrance and considera- " tion of his cross co-operating in the most powerful man- " ner, with all the other motives which the gospel suggests, '' to destroy the former habits of sin, and to inspire us with " an aversion to it." This is in itself a just thought ; and of high importance in religion. Among the arginncnts and motives that can be suggested against sin, the remembrance and consideration of Christ's cross ha*h the most special virtue and efficacy. Yet this doth not come up to the full meaning of the old man's being crucified with Christ. For that I refer to what hath been here above said, on Col. ii. 1 5. The cross of Christ hath virtue against sin otherwise than merel}' as a motive. Concerning the second clause of this sixth verse. That the body of sin might be destroyedy there come in hke man- ner to l>e explained, 1. What is meant by the body of sin; 2. What by its bein^; destroyed. As to the body of sin. Dr. W.'s paraphrase hath it thus : " {i. e. The appetites of the body, wliich subject us to sin)." By the first clause, the old man, is certainly meant sin, in all the extent of its power and influence in us ; and the body of sin ran be understood in no less extent of meaning. But have we sin no otherwise in us to be crir. fu d ^ od destroyed, than by the appetites of the body? Di, W.'s paraphrase looks that way ; and so doth that of Mr. Locke, which gives 62 EXPLICATION AND PARAPHRASE for this clause thus : " That the prevalency of our carnal, " sinful propensities, which are from our bodies, might be '^ destroyed." And his paraphrase of ver. 12. hath thus : '^^ Permit not therefore sin to reign over you by your mortal ^' bodies." This last he gives instead of, in your mortal bodies ; and in his note he observes that sv, in the apostle's writings, often signifies by. Then he adds, '^ And he here *' — and elsewhere, placing the root of sin in the body, his *' sense seems to be. Let not sin reign over you by the lusts '^ of your mortal bod}^" There will be occasion to consider this again on ver. 12. Here I observe, that the learned wri- ter makes our carnal sinful propensities to be from the body, and places the loot of sin in the body ; as Dr. W. to the same purpose makes the body of sin to mean the appetites of the body. These things are very wrong. If we will speak with strictness and propriety, all lusts, affections, passions, and appetites have their seat and root in the soul ; in the spiri- tual substance; mere body is not capable of any of these, nor of moral good or evil. But as man is composed of soul and body, so united that the one powerfully influences the other, he hath propensities, and appetites by the influence of the body, which receive excitement from it, and in the gra- , tification of which he hath pleasure by means of the body ; as he hath at the same time propensities, affections, and appetites such as a mere spirit might have that hath no connexion with body. In the one sort, man partakes with the brutes ; in the other sort, with mere spirits, with angels. In man's corrupt fallen state, he hath spiritual lusts, such as pride, hatred, malice, envy^ deceit. In view to such sort of unholy lusts and passic-ns, our Lord says to the Jews, John viii. 44. Ye are of your father the devil, and. iJie lusts of your father ye will do • he was a murderer — and abode not in the truth. If the mention of body gave occasion to Dr. W. to think of apoetites of the body, he might, from sin in us being cal- led the old man, have considered, that a man hath a soul as well as a body ; and therefore that the old man compre- hends evils arising from the soul as well as from the body. If the apostle does in Gal. v. 1.9, 20. ascribe all sinful lust- ings and works to the fesh, he is far from thinking or mean- ing, that all sin liath its root or source in the body. For elsewhere (2 Cor,* vii. 1.) he distinguishes between fillhincss (fihejksh, ai^d of the sprit ; and Dr. \V. had no reason to OF ROMANS YI. 63 restrict filthiness of the spirit to idolatry ; nor to restrict idolatry, as he doth on Gal. v. 19;.20. to the notion of a sen- sual crime ; there might be idolatry without sensuality. It is true indeed, that in man's embodied state, the in- fluence of the body doth give a turn or bias even to these lusts and passions, that have their special root in the spirit or soul, towards things external and earthly : and it is ac- cording to this view that Dr. W. explains all the works of the flesh mentioned. Gal. v. 19, 20. But if man's pride, selfish- ness, and ambition (for instance) are in this life turned to- wards things earthly or bodily, pertaining to this life ; yet it were most unreasonable to say, that therefore these lusts have their source and root in the body. Let us consider how sin entered, as the said story is told. Gen. iii. If it be allowed, that, in our first parents considering and desiring the forbidden fruit, as good for food, and pleasant to the eyes, there was what some mean by appetite of the body, yet, considering and desiring it, in order to be wise, and as God, knowing good and evil, it is not easy to conceive how this can be ascribed to bodiiy appetite. If sin hath its root in the body, it seems to be a natural consequence, that w hen the soul comes to be separated from tiie body, it should have no sin in it. Yet I scarce think that any will say so ; and at the same time, I see not how they can avoid this, if it be not by saying, that the soul hav- ing been engaged in the practice of sin, by the influence of the body, it hath contracted habits, w hich it brings unto a separate state. Indeed some Protestants (if they should be so called) have in our time said, it is so far thus with many of the souls of the righteous, that these habits must be wrought off in the separate state, even by means painful and distressing to a high degree. This notion does not fall to be considered i.? this place. Only as to the present pur- pose. If it be allowed that a mere spirit, a separate soul, may have in itself sinful habits, propensities, and passions, though it may be said that these in them are owing originally to bodily influence; yet what reason can possibly Ije given, why such a spirit may not have sinful habits and propensi- ties from another cause and source ? Can we not hold, that fallen angels have sinful lutts and propensities, without hoidii^g that they have bodies in which sin hath its root, as Mr. L. speaks? \Miat then is meant by the bodt/ of ««? plainly as the expression in the preceding clause, the old man, is figurative; 2 64 EXPLICATION AND PARAPHRASE SO is this other, the body of sin ; and doth not mean the hu- man body, but that whole system of corrupt principles, pro- pensities, lusts, and passions, which have, since the fall, possessed man's nature, and is co-exttnded and commen- surate to all the human powers and faculties. Let us ob- serve how Bishop Davenant on Col. ii. 11. explains this ex- pression, ihe body of the sins of the fiesh : " Hcec interna *' (circumcisio) iotum corjnis peccali solet abolere — cor/ lis " peccatorum carnis, id est, massam viiioruni et peccaiorum '^ quce pidhdat ex came, hoc est, ex corruptione nostra insita *' et originali ; qua came anima iiniusciijusqiie non minus cir- " cumdaia est quam came hac naturali." Which is to this pm-pose: This inward circumcision abolisheth the whole body of sin, ihe body of ihe sins of the flesh; that is, the mass of vitiosity and sin which springs froln the flesh ; that is, from our original corruption, with which flesh the soul of every one is no less vested than with the natural flesh. This learned writer had more extensive views of sin in men, than to express it b}^ appetites of the body. In this, as in divers other instances, that worthy Bishop of Sarum conceived the apostle's meaning, and tlie true doctrine, much more justly than the learned chantor of Sarum. To say, that the body is the chief seat and source of sin in men, and that sin in them hath its root in the body, as Mr. L. said ; as it is an error in divinity, it is a downright blunder in philosophy. The remaining thing in this second clause to be explained is, the destroying the body of sin. It is true, that the Greek word signifies sometimes to be abolished or destroyetL If we take it so here, the meaning must be, that the old man is crucified with this design, that sin may in due time be totally destroyed and extinguished in God's people. But at the same time it is true, that the word often signifies, ta render inefectual or useless ; to deprive a thing of its sub- stance, virtue, or force, to quite enfeeble it. For this sense are adduced Rom. iii. .SI. chap. iv.~14. 1 Cor. ii. 6. chap, xiii. 8. chap. XV. 24. Eph. ii. 15. 2. Tim. i. 10. There might be added, Luke xiii. 7. According to this sense of the word, the meaning is, that the present effect of the old man's being crucified is, that the body of sin hath not how its reigning power and force, but is enfeebled and enervated. Dr. T.'s paraphrase gives this second, and the following clause thus: " With this view, that the whole body of sin, *' in all its various lusts antl corrupt prnctices being destroy- " cd, we should from henceforth, in our Christian state, be OF ROMANS VI. 65 '^ quite disengar^ed from tlie servitude of sin." He renders here, deslroijed, and, as I observed before, that rendering may be retained with this meaning, tlmt the end and design is, that sin may in due time be finally and wholly destroyed. But he does not take it so, but has it, being destroyed, as respecting the present time. But the whole body of sin, in all its various lusts and corrupt practices, being destroyed in this present time, is so contrary to the Scriptures, and the common experience of Christians, that it is needless to oiFer a more particular confutation of this interpretation. Follows now the third clause of this sixth verse. That henccforlh we sltoula not serve sin; that is, might not be the servants or slaves (^«Asy«) of sin, now that it is enfeebled, and deprived of its reigning power and dominion ; but might assert our liberty by resisting, repressing, and mortifyincr it. PARAPHRASE. 6. I have said, that the consequence of Christ's risina* from the dead is, that we, in conf irmity thereto, should walk in newness of life ; in which we bear the bt-gun likeness of liis resurrection. But this is not to be so understood, as if this newness of life were already perfect. Alas, no ! sin rc- maineth in us; we have still our old man, and this is very nearly connected with us\ It is we^ our own very selves, in an unholy and vile form. All the sin he doth is my sin, which the holy and righteous law of God would charge against me, though grace allows me to distinguish, and sav. It is not I, but sin that dwelieth in me ; while I do truly (hstinguish myself from this old man, this evil principle, by habitually resisting it, having sorrow and regret for it. This evil principle, which, like another man, is superinduced up- on me, pervades all the fiiculties, powers, and affections of my soul ; and so hath the dimensions, form, and members of a man. But happily this man is become old ; the new man created in us hath made this become the old man ; and (let me here allude to Heb. viii. 13.) that which decaycth and waxcth old is ready to vanish away, and to be quite ex- tinguished. Yea, we know by our faith, that this old man, by a power superior to that of the new man in us, even by the power and virtue of the cross of Christ, is adjudged to death, crucified, and bound fast, as to Christ's cross ; so that as surely as the cross of Christ exists in virtue and efficac}^, so surely shall he die ; and the present effect of this his cru- S 66 EXPLICATIOX AND PARAPHRASE cifixion is^tliat this old man, the body of sin, is deprived of its force and reigning power, is enervated and enfeebled; so that from henceforth we are not in servitude to it^ or un- der its dominion, thouc^h it remaineth in us. TEXT. 7. For he that is dead, isjreedfrom sin. EXPLICATION'. Tt is to be observed, that the word here rendered, is freed, (or made free,) should, according to its common use and meaning, be rendered, is juslified ; and so the margin of our books have it. I see that the apostle's using the word /«j- iijicd (the Greek word thnt so means) has given some dif- ficulty to the learned ; and they have accounted for it some- what differently, though they seem to be generally agreed, that the scope of the place directs us to understand it of be- ing made free from sin, as we translate it. One way in which it has been thought that the matter mio-ht be taken, is this. Sin is in the context set forth in the figurative way as a person, as hath been often observed by the learned : and as a person that hath exercised tyranny and dominion. Now, if we consider this person (sin) as still claiming to reign, and to have dominion, the apostle here asserts, that the Christian being dead with Christ, and by virtue of his death, he is justified, that is, (as Dr. Guise expresses it.) he is legally acquitted from any claim that this tyrant could pretend to have to his obedience. I shall not contend with any who shall thus interpret and understand this text. Yet as this seems to be a somewhat uncommon meaning' of the word justijicd, it* were well if we could light on an in- terpretation, that would more clearly accord with the mean- ing in which the apostle commonly uses the word in this epistle. With this view, let what here follows be considered by the learned and judicious. Let it then be observed, that the apostle having men- tioned, ver. 2. the Christian's being dead to sin, he comes now to speak in a more particular way, to distinguish and explain, in order to shew more clearly how by the death oS Christ, and the believer's fellowship and interest therein, he becomes dead to sin, and is made free from its dominion. OF ROMANS VI. 6? As to the reign and dominion of sin, there is to be made this distinction, which v.e shall find the apostle hath in his view in the following discourse. There is, 1. The reign of sin as to penal consequence, which hath respect to the penal sanction of the law, and is derived from it, as it denounces death to the transgressor. This is the reign of sin men- tioned, chap. V. 21. sin hath feigned unto death. There is, 2. The dominion of sin with regard to inherency in nature ; its reigning prevalence in men's nature and practice, with respect to which men are the slaves of sin ; it requires and commands their ohedience to it, in all its work and service. The reign or dominion of sin in these two respects is con- nected. Whilst a man is under the reign of sin as to penal consequence, obnoxious to the penal death which the law de- nounces against transgressors : he is, at the same time, un- der the dominion of sin in the second respect before men- tioned ; he is the slave of sin, detained and employed in serving it. But when he is made tree from the reign of sin as it reigneth unto death, and from that penal consequence of it, he is at the same time made free from the dominion of sin in nature and practice. Now, let us look closely into the words of the text, ver. 7. For he that is dead — This is to be understood, as it is more largely expressed in the next following words, ver. 8. If ive be dead with Christ — This expresses the believer's fellow- ship and interest in tlie death of Christ. When his blessed Representative and Surety underwent the d ath denounced by the law, it was the same virtually as if the sinner him- self had undergone in his own person the punishment of his sins, and had died for them ; and so the Christian is taught to conceive the matter by faith. The consequence is, tliat by virtue of Christ's d^.^th, of the redemption that is in Christ, and by his blood, and by faith in his blood, the be- liever is justified ; and what now is the consequence of his being thus justified ? It is, that his sins being pardoned, he is at peace with God, is relieved from the curse of the Jaw, is dead to sin, that is, made free from its reign, as it reigned unto death, and from all the penal consequence al- loted to sin by the law; instead of that sad view and pro- spect, being by the adoption of grace a son and heir, he hath cause to rejoice in hope of the g!ory of God, and in tlie pro- spect, by virtue of his fellowship and interest in Christ's death, of living eternally with him. Thus he that is deadj as here, ver. 7. that is, dead with Christ j is justified from sin; 4 68 EXPLICATION AND PARAPHRASE SO delivered from the reign of sin as to penal effect, and }iatb the prospect of eterjial life. This purpose and view the apostle seems to insist in to ver. 11. Then he brings into view what I may call the practical dominion of sin ; and after a few words of exhortation, he cypresses his comfortable doctrine clearly, and says, ver. 14*. Sin shall not have dominion over you ; for ye are not under Ihe la7V, but under grace. Now, let us consider what respect the sinner's being justified hath to this matter. It is plain, it is b}^ justification he is brought from under the law, and its curse ; it is by justification he is brought under grace ; it is by justification that he is brought unto that state in which sin shall not have dominion over him, to hold him as a slave in its service. We Bce th':n how much to the apostle's main purpose is what he asserts here, ver. 7. that he who is dead, to wit, with Christ, «.y Justi/ied from sin. It is a principle he im- proves to great account in the following discourse : and the mention of being justified is in this place exceeding con- gruous and fit. It was against his doctrine of justification by grace through faith, and not by works, that the objec- tion, ver. 1. was brought, as if it favoured men's continuing in sin. In opposition to this, the apostle, by the principle he lays down here, ver. 7- and by what he derives from it in his following discourse, shews that justification through faith doth indeed deliver a man from sin, with respect to its legal reign and its practical dominion at once. How unreasonable then, and absurd, to charge such a doctrine with favouring sin ? There is this advantage likewise by the explication given of ver. 7. that it gives to justification in that verse the pre- cise moaning the word hath in aw the apostle's preceding discourse on the subject of justification. As to that manner of expression, Justi/ied from sin, we see the apostle expressing himself in a similar manner con- cerning the remission of sin, Acts xiii. 59- -By him all that believe arc just i /led from all things, from which ye could not hejustijied by the law of Moses. paraphrase. 7. For (to come now to give a more full answer to the cavil above suggested) he who is dead with Christ, who hath fellowship and interest in his death, is justified from sin by OF ROMANS VI. 69 grace superabounding in pardoning it ; which is the point from which the cavil pretends to derive its strength. For the truth of the matter is, that this justification by abound- ing grace, through faith, is that which doth effectually de- stroy the interest of sin, put an end to its reign and domi- nion in those who are justified, and ensures their sanctifica- tion ; as will appear clearly by the explications I proceed to give. TEXT. 8. Now if we he dead with Christ, we believe that we shall also live with him. EXPLICATION. > The first clause. If we be dead with Christ, has been ex- plained already. It has been taken to signify our being dead to sin ; as the expression is, ver. 2. I take it as mean- ing, more precisely, a man's fellowship and interest in the death of Christ, the actual benefit and comfort of which he' attains through faith ; and then being justified, (ver. 7-) the consequence is, being dead to sin, that is, made free from its reign and dominion. This seems to be the true order of things. In the mean time, the conclusion which the Christian's faith infers is, as here, that 9ve shall also live with Christ, As Ciirist rose fVo..i tlie dead to life, his people, included as it were in him, and represented b}' him, have (as Eph. ii. 5, C.) been quickened together with Christ ; and have been raised up together, and made to sit together in heavenly places in Christ Jesus. The fellowship and part which Christians Iiave in the resurrection of Christ being so expressed in that place, it gives us cause to think, that here, being dead with Christ hath a similar meaning, and is to be understood, as I have said, of the Christian's fellowship and interest in the death of Christ. If Christ died, he also rose again to life, even to a new and never-endmg life ; and by the fellowship and part his people have in him, and in his resurrection, this ensures to them a happy resurrection to eternal life. There is in this a great deal against the practice of sin, and to recommend, and enforce newness of life, mentioned ver. 4. The Chris- tian hath cause to think, that perfect freedom from ainj^and* 70 EXPLICATION AND PARAPHRASE the perfection of holiness is included (Phil. iii. 11, 12.) in this his hope; and, therefore, agreeably to that hope, he should, not having already attained, nor being already per- fect, follow after, and reach forth unto what is before him. in this respect ; pressing towards the mark, the perfect holi- ness, as well as the happiness of the resurrection-state ; and to consider the practice of sin as quite inconsistent with that hope. But though this argument for holy living is implied, and by most just inference deducible from what is said in this second clause of ver. 8. yet I take the words (shall also live with him) to have, for their direct, and most proper meaning, the attainment, and enjoj'^ment of eternal life. This seems to be most agreeable to the expression ; and we shall find in the following verses what tends to establish this sense. PARAPHRASE. 8. Now if we have fellowship and interest in the death of Christ; surely we have so also in his resurrection to life, (which affords arguments of the utmost force for newness of life ;) and if we are risen together with Christ, what a glorious prospect opens to us ; and what a sure and blessed hope ariseth thence, through faith ? even that we shall live a happy and glorious life with him, that shall not be cut off, or interrupted by death. Let me explain a little this most comfortable subject, by saying a few words, ver. 9^ 10. concerning Christ's resur- rection to life; and then, ver. 11. concerning its consequence to you, and all true believers. TEXT. 9. Knowing thai Christ being raised from the dead, dieth no. more ; death hath no more dominion over him. EXPLICATION. The import of this 9th verse is very clear, and needs little or nothing to be said for explaining it ; if it is not what is said in the second clause concerning the dominion of death ; which implies, that death had sometime dominion over Christ. So indeed it had : but its dominion over liim was not absolute. When he came in the vice of sinners, charged with their sins, death hud a right to have him sub- OF ROMANS VI. 71 jected to it, by virtue of the law. But the law being satisfied, death could not retain its dominion, nor hold him in sub- jection. God his Father raised him up : yea, he rose by his own power, (John ii. 19- chap. x. 18.) victorious over death ; which cannot seize him, or bring him under its do- minion any more. TEXT. 10. For in that he died, he died unto sin once : but in that he liveth, he livetk unto God. EXPLICATION. The expression here of greatest difficulty is, that Christ died UNTO sin. The learned appear to have been much at a loss to account for the expression, and have given various senses of it. Some have interpreted it by saying, he died to procure to us power and grace to mortify siii ; or, to give us cause,/ reasons, and motives to do so. But there is nothing here of our mortifying sin ; not the least word that imports it. It is of Christ himself it is said directly and expressly, that he died imto sin. Dr. W/s paraphrase gives it thus, (as divers interpreters before him had given the same sense :) " For in that he *' died, lie died once to sin, (or for sin, i. e. in that he died " to the putting away of sin, Heb. ix. 26, 528. he died thus " once for al!.") As to the expression, he died to sin, they did not knov/ v/hat to make of it, it seems, in this place : so they substituted for it, he died for sin. But however inse- parable these things are, that Christ died for sin, and that he died unto sin, as appears in this very place ; yet as the expressions are different, they must mean very different things. Dying for sin, and dying to sin, are not convertible terms, to express the same sense. If Christ died to sin. Christians do likewise die to sin : but Christians do not die for sin, as he did. For interpreting this expression, that hath appeared so dark and puzzling, I venture to offer what follows. Being dead to sin signifies being made free from the reign of sin ; as hath been shewn on ver. 2. I see no cause for un- derstanding the expression otherwise here : Christ died unto sin, that is, he became free from the reign of sin. This implies, that our blessed Lord had been under the reiga 6 72 EXPLICATION AND PARAPHRASE of sin ; which, at first sight, may appear shocking : but will soon cease to be so, if the matter be duly considered. It hath been already observed, that it is said, chap. v. 21. that sifi hath reigned unto death. So sin exercises its rei-gn in giving death. Now, Christ having put himself in the vice of sinners, and bearing our sins in his own body on the tree; he was there, and then, under the reign of sin ; that reign which I have called the legal reign of sin, the power of which it derives from the law. Sin finding him in the vice, or place of sinners, and bearing their guilt, it reigned over him unto death. The apostle says, 1 Cor. xv. 56. The sting of death is sin; and the strength of sin is the law. Now, it will be acknow- ledged by every Christian, (the Socinian hnth not, I think, a good title to that denomination,) that Christ came under the strength and power which the law gives to sin ; and that the sting of sin, was truly and fully in the death which he underwent, in order to unsting it to his people. Now, this amounts to as much as to sa}^, that he was under the reign of sin in so far, and in the sense that hath been explained ; and that in regard to him sin reigned unto death. Further, this view makes the connexion clear betv.-een this and the preceding verse, yea, that connexion seems to make this sense necessary. He had said, ver. 9- that Christ dieth no more ; death hath no more dominion over him. It is plain, that the words here, ver. 10. are intended to give the reason of this ; and, by the interpretation given, the reason is clear and strong. Death derives its dominion, mentioned ver. 9. from the reign of sin : and where" sin hath no right or power to reign unto death, there death can have no do- minion. So it is then, that Christ by dying and expiating sin satisfied fully tlie law ; and so the law gives no more strength to sin to reign over him unto death ; and death can have no more dominion over him ; which is the thing asserted, ver. 9. that is meant to be proved by this argument, vei*. 10. As by once dying he took away sin, even that guiltiness by v/hich his people, and himself, when substituted in their stead, became obnoxious to death ; he at the same time be- came dead to sin once for all, and for ever : that is, he be- came free from the reign of sin ; so that sin cannot, and ticath by virtue of sin cannot, any more reign, or have do- minion over liim. Willi respect to the explication that hath been given, there may occur to some a difficulty; arisij)g from the connexion OF ROMANS VI. 7S that hath appeared, in the case of mankind universally, be- tween being under the curse of the law, or the reign of sin, as it reigneth untojdeath, and being under the practical do- minion of sin, with regard to inherency in nature, and pre- valence m practice : so that to say, Christ ^yas under the reign of sin in the one respect, would give cause to say, he came under its dominion in the other respect also ; which were very absurd. But if the matter be considered, this difficulty will soon disappear. Whatever connexion hath appeared in the case of mankind between incurring guiltiness, and becoming cor- rupt and depraved in nature and practice ; yet it is certain, that this corruption or depravation, (however it mny be justly reckoned to be, in itself, death in a moral sense,) is not included in the death threatened by the law for trans- gression ; such as was to be inflicted by the supreme Judge. So it is no part of the punishment of sin, which Christ was to undergo for us ; and when he underwent that punishment in our stead, he had the perfect purity of his own human nature ; he had the Holy Spirit, that was given him with- out measure, dwelling in him ; and also the continued union of his divine with his human nature, to keep him even from the possibility of sinning. So that however depravation was the consequence of incurring guiltiness and the curse of the law, in the case of mankind ; yet nothing similar to this can be inferred from Christ's coming under the reign of sin, as it reigned unto death : which, as to the reality of things, imports no more than what Christians have ever held, according to tlie scriptures, to wit, that Christ under- went the death that was the punishment of our sins. There remains the second clause of this 10th verse, I?i thai he Uvdh, he Uvelh nnto God. The meaning of this will be more clear b}^ what v/ill be largely, and more fitly, suggested in explaining the latter clause of the following verse. Here I give for it the short note of the judicious Samuel Clarke. Jle livetk itnto Gcd — an immortal, heavenly> glorious hie, in the presence of God, and to the glory of God. 74 EXPLICATION AND VaRAPHRASE TEXT. 11,. Lilceivise reckon ye also yourselves to he dead indeed unto sin ; but alive unto God tJirough Jesus Christ our Lord, EXPLICATION. This last clause, through Jesus Christ our Lord^ is to be considered as connected with the first, as well as with the second clause ; thus, dead unto sin through Jesus Christ-^m alive unto God through Jesus Christ. As to the first clause, it is not, ye are obliged to die, or be dead to sin ; but reckon yourselves to he dead indeed unto sin : not merely by virtue of profession, vows, and gospel- obligations, as if matter of duty were meant; but through .lesus Christ, and by virtue of union and fellowship with him ; it being the advantage and blessedness of the believer's state, through Christ, that the apostle means. So Calvin chooses to render it more precisely according to the Greek (sv l^^t(7ru) in Christ, as more expressive of our ingraftment into Christ, and our union with him, by virtue of which we have fellowship with him in his death, so as to be dead with 'him : rather than as others render, per, by, or through Christ, But in the one way or the other, it comes to much the same thing. He had said, ver. 10. that Christ died unto sin; and it is with a view to the union of Christians, and their communion with him in his death, that now, ver. 11. he directs Christians to infer, and reckon themselves to be dead indeed unto sin. Christ being dead unto sin, that is, having become free from the reign of sin he liad been under; sin cannot any more reign over him unto death. In like manner, the believer being in Christ, in union and fellow- ship with him, and so dead with him unto sin ; it cannot r^ign over him unto death. The law, which is the strength of sin in this respect, will never give it strength or power so to reign over the believer. But doth not every Christian, even the best, die ? True; but there is nothing penal in their death : whatever there may be of fatherly chastisement in the circumstances of it, tliere is nothing of the reign of sin in it. By a constitution of divine wisdom, (lia})py for the general interest of this sin- ful world,) it is appointed for all men once to die. With regard to them who aie under the law, and its curse, there OF ROMANS VI. 75 is in their death the reign of sin. Not so in the death of those v\^o have interest and fellowship in the death of Christ. Tribulations, afflictions, sickness and death came originally by sin, and the curse of the law for sin ; for the breach of the first covenant. But now these are adopted by the new covenant, not for penal, but for salutary purposes. Sin did originally reign in them. But now the reign of sin, as to penal effect, being at an end with regard to true believers ; what succeeds to that reign is, (Rom. v. 21.) that grace now reigneth. Tribulations, afflictions, and death do, in their case, belong to the reign of grace, terminating in eternal life. There is no sting of sin in their death ; nor is it by the strength that the law gives to sin, that they are chastised, or die. Follows the second clause. But alive ttnto God, The sense of this clause is, I think, to be taken from these words of our Lord, in arguing with the Sadducee concerning the re- surrection of the dead, Luke xx. 37, .^8.' Now that the dead are raised, even Moses skewed at the bush, when he call- eth Ike Lord the God of Abraham, the God of Isaac, and ike God of Jacob. For ke is not a God of tke dead, but of the living : for all live unto him. It is plain that our Lord doth not mean this merely to prove that Abraham, Isaac, and Jacob lived, as to their souls, iji their separate state ; which indeed the Sadducees did also deny; but to prove the resurrec- tion.of the body, against which they had on this occasion pre- tended to bring their argument ; which the existence and life of their separate souls would not prove. Now our Lord argues from God's covenant of grace ; by which he became the God of Abraham, and of all his spiritual seed : and from this he argues, as ver. 38. He is not a God of the dead; that is, they who are dead, in a state of death, dead in the eye of God, and by his righteous destination ; God cannot be supposed to be, nor can be called, their God. He would be ashamed to be called their God ; to have been the God of such as perish. If he is the God of any, they must be supposed to be living, that is, in God's eye, and by his des- tination, and by the grace of his covenant. So it is said, John iii. S6. He that believeth, — hath everlasting life : and John xi. 26. Whosoever livetk, and believeth in me, shall never die. As to the word all, iti the last clause of Luke xx. 38. the universality of its meaning is to be restricted, (as in innu- merable instances,) according to the subject, and argument ; 70 EXPLICATION AND PARAPHRASE and the clause to be understood thus : For all, who have part in the covenant, and to whom the Lord is their God, do Hve unto him ; they are in a state of life in his sight ; they have passed from death to life ; they are by divine grace in- titled to life ; and so shall be raised in their bodies to eter- nal life : which was the point which our Lord's argument was designed to prove. Now if this be the consequence of being interested in God's covenant of grace, and of persons having him, by spe- cial relation and interest, to be their God, that they live to him in the sense now given : it follows, that believers, from the time they come unto union with Christ, and have part in the covenant, do even in this life on earth live unto God, in the sense in which Christ meant the expression ; that is, are the heirs of eternal life : to the full possession, and enjoy- ment of which they shall be brought in their complete per- sons at the resurrection. In this sense doth the apostle de- sire the Christians to reckari themselves to be alive unto God; that is, heirs of eternal life, through Jesus Christ our Lord. This may satisfy us concerning the true meaning of the words concerning Christ in ver. 10. In that he livethj he liveth inilo God. To interpret this, as some have done, merely of his living a life acceptable to God, and to his glory, doth not come up to the present purpose, and argument. He lived such a life before his death and resurrection, as truly as after these. Whereas it is evident, the words mean some special thing, that is the proper consequence of his death ; by virtue of which it was that he became dead unto sin, and liveth to God ; and a consequence of his resurrection ; to wit, that he is intitled to, yea possessed of, an eternal life ; cut of the reach of the reign of sin, and of that dominion of death men- tioned in the immediately preceding words of ver. 9« It is needless to perplex things here, by asking an ac- count, how a right to, and the certainty of eternal life, should come to be expressed by living unto God. Some account of that may be learned from A\hat hath been already suggested. But without that, the use of speech is enough for determining the meaning of words ; whether the manner and view on which they came to that use and meaning can be accounted for or not. It is evident, our Lord used the words in the meaning now explained, Luke xx. 38. The scribes under- stood him so, and approved; the Sadducees so understood, and were put to silence ; v»hile the multitude understood in the same way, and were astonished, Matth. xxii. SS, 34; OF ROMANS VI. 7T nor do I see that any other sense better suits the similar ex- pression of the apostle here, ver. 10. 11. The sense of these three verses I have been last explain-* ing, may be conceived thus PARAPHRASE. 9. Having said, (ver. 8.) that in consequence of our fellow- ship in the death of Christ, being dead with him; we shall certainly live with him : I come now to explain that matter by a few words concerning his living, and ours. So it is then, as we know with the utmost certainty, that Christ having, in his resurrection from the dead, overcome death ; he is no more obnoxious to it. If he was once, for a time, under its dominion ; it now can no more for ever have dominion over him. 10. For the dominion of death, which it exercised over him for a season, being no other than'the reign of sin, as it hath reigned unto death ; our blessed Lord being substituted in the vice of sinners, and so coming under the reign of sin in that respect, and actually undergoing death; he did by that expiating death fully satisfy the law : and it, according to its perfect justice, can never more give strength or power to sin to reign over him unto death. It is the consequence of his dying for sin, that he hath thereby died unto sin, and become for ever free fi'om its claim to reign over him, once for all, and for ever : and that having gloriously overcome sin and death, in rising anew to life, he iiveth a glorious eternal life, out oi the reach of all reign of sin or death. 11. In like manner, as I have said, (ver. 8.) that in con- sequence of our fellowship with him in his death, we shall also live with him ; so accordingly from what I have said just now, (ver. 10.) you have cause to reckon, with assured faith, that through Christ, and by virtue of bJs having died unto sin, yourselves are indeed dead unto sin, and so are made free fj'om it, as it reigned unto death ; and that never can give you death in the penal way, in which the righteous law enabled it to subject you to it : and at the same time that you have through him a sure, and unquestionable title to eternal life ; wherein you shall live with him, in a perfect conformity to his life, in holiness, happiness, and glory. EXPLICATION AND PARAPHRASE TEXT. 12. Lei not sin therefore irign in your mortal body, that ye should obey it in the lusts thereof. EXPLICATION. The apostle now proceeds to exhort the believers against i&in. and to the practice of holiness ; and insists to that pur- pose to the end of the chapter. Having represented the privilege, advantage, and blessedness of the state of the be- liever, of the sincere Christian ; what he had brought forth on that subject gave him great advantage with regard to the exhortation he nov/ enters on ; and suggests the strongest arguments and motives imaginable to enforce it. The grace that hatli n)ade believers free from the reign of sin, hath put them under the greatest obligation to avoid, resist, and mortify it ; under the greatest obUgation to all duty, and to the practice of holiness. If by being made free from the reign of sin, in the sense that hath been here explained, they are alive unto God, and have the prospect of eternal life; they are to consider that they are to enjoy that life in the perfection of holiness : so it becomes them to have greatly at heart to advance in their practice towards that perfec- tion of holiness, that is included in their most comfortable hope. Besides, it is to be remembered what v/as said before, to wit, that while one is under the reign of sin, as it by virtue of the law reigneth unto death, he is at the same time under the dominion of sin, as a slave in its service, and no longer. So the apostle having asserted that believers are made free from sin in the former respect ; his exhortation proceeds on this view, that they are made free from it, at the same time, in the latter respect also : which he is to bring forth more clearly a little hereafter, in order to be explained, and es- tablished. It appears by this same text, that whilst Christians are in this life, they will have sin, and the lusts thereof in them. For the exhortation is not to resist temptations from without ; but not to obey sin, or the lusts thereof within them : and why should Christians be warned (as it will be allowed to be a warning fit to be given to every Christian, in every time OF ROMANS VI. 79 o-fllfe) not to obey sin in the lusts thereof, if there would be no such lusts in thera ? Further, when he speaks of obeying ; this, I think, im-» ports something deliberate and vokmtary. For it would seem, that what a man doth with absolute reluctance, by- surprise and force, doth not deserve to be called obedience. Further yet ; the exhortation proceeds on this view, that the Christian, made free, is in such condition to resist the reign of sin, and to refuse obedience to it, as he was not in formerly. Christians are now in condition to resist it effec- tually ; and to prevent its reigning, or prevailing in their practice. If sin shall now reign and prevail, it must be owing to their own indolence, unwatchfulness, faulty weak- ness, or treachery. Sin hath not now force enough to restore and maintain its own dominion. However, as unholy lusts are not quite eradicate; it should be the care of the Chris- tian to resist their motions carefully and seasonably ', and to endeavour, through divine grace, that they do not take eft'ect, or prevail. It is fit now to offer some explication of that expression, your mortal body. Let it then be observed, that, according to the Hebrew idiom, and that of some other languages, soul is often put for person ; and ]iis soul, or, our soul, olten mean no more than he, or, himself; rve, or us. This hath been so often observed, that it were not needful, for the sake of any of the learned, to produce such instances. However here are a few. Exod. xxx. 12. Then shall they give every man a ransom for his soul ; that is, for himself. Job. xxxiii. 22. His soul {l\\2i\. is, he) drawclh near unto the grave. Numb. xi. 6. Our soul is (that is, rve are) dried away» Psal. xliv. 25. Our soul is (that is, we are) borvcd down to the dust. Psal. cxxiv. 4. The stream hath gone over our soul, (that is, over us.) So when God is said to swear by his soul, it is rightly rendered, that he swears by himself. Hundreds of instances may be given, wherein soid may be rendered by person, or by the pionoun denoting the person. The word body is often used in the same manner. So Ptom. xii. 1. Present your bodies (that is, your perso?is, or yourselves) a living sacrifice. 1 Pet. ii. 24. Christ bare our sins in his own. body (in his own person, or, on himself) on the tree. Exod. xxi. S. of the Hebrew servant it is said. If he came in with his body, (so the Hebrew, and the English margin, j he shall go out with his body ; justly rendered in- 80 EXPLICATION AND PARAPHRASE both clauses, by himself So the Hebrew in the last clause of ver. 4. he shall g:- out with his body ; which we render as before, by himself. TIuis also Matth. vi. 22. Thy whole body (i e. thy whole person) shall be full of light ; for other- wise the body by itself is not lumiwous, nor hath visive faculty. So James iii. 6. The tongue defdeth the whole body ; that is, the who\Q person. According to this use and mean- ing of the expression, the apostle is to be understood thus r Let not sin reign in your mortal persons ; or, in you, in this your mortal state. It appears then, that from the mention of morlcd body in this place, Mr. L. had not good cause to say, that sin hath its source and I'oot in the body. However Dr. T. had the same view : for his paraphrase gives it thus : " 1 exhort you — not '*■ to suffer sin to have a governing power in your mortal " bodies, by yielding obedience to it, in gratifying the ap- " petites of a corruptible mass of flesh." Was there indeed no danger of sin, but by the appetites of the corruptible mass of flesh } one might think from these notions and expres- sions, that these writers have had very narrow and restrict- ed views of sin; and that a great deal of sin had escaped their observation. It has, I know, been observed, that the gender in the Greek makes it necessary to connect and construct these last words, the lusts thereof; not with sin, but with the word body. True; as body is mentioned, the word constructed with it behoved to be oftlie same gender. But that makes no rea- son against the interpretation of mortal body, here given. The last clause, consistently with that'interpretation, may well be understood thus : The lusts thereof that is, of your mortal persons ; or the lusts which remain in you, in your mortal state. Yet it is not v;ithout special reason that the apostle, ex- horting against sin, and the danger of it in this mortal state, mentions the mortal body. For though the general proposition is very wrong, that sin liath its source and root in the body ; yet it is certain, that much sin hath its source and root in the body; and that the Christian hath great cause to be watchful against the danger from that side. There is this further reason for the apostle's using this expression here ; that indeed death hath the chief unfavour- able effect on the body. The soul, separately considered, is imiiriortal, not capable of being dissolved into corruption and dust, as the bodv: and as to the soul of the believer, except OF ROMANS VI. 81 that death dissolves its natural union with the body, the ef- fect otherwise is altogether favourable. It departs^ and is with Christ, which is far better. PARAPHRASE. 12. Alive you are, I say, unto God, through Jesus Christ ; through him, and by viitne of his resurrection, intitled to eternal life, to a happy immorti-dity ; when there will be no molestation, or danger from sin ; no cause of fear. But on this side of that, in your present embodied mortal state^ there is much danger of sin. It remains in you, its law is in your members, and its various lusts, as the particular commandments of that law. But as 3^ou are made free from its reign, as it reigned unto death, and at the same time made free from its dominion by which it enslaved you ; and so are brought into a capacity to resist it, and maintain war against it : let me earnestly exhort you to maintain your liberty by doing so ; and to be anxiously careful that sin be not allowed to resume its dominion in any sort or degree, in this your mortal embodied state ; so as that you sliouid yield a voluntary obedience to the lusts which infest that state. Oh, maintain your liberty against the dethroned tyrant,, by constantly refusing obedience to these his commandments ; however much they be urged upon you during this 3'our mor- tality when sin hath so great advantage from the wretched condition of your bodies ; besides the deep root it hath other- wise in your souls. If I have been thus putting you in mind of your mortality, and your danger from sin during the continuance of it ; until your actual death yet be encouraged concerning this. There is nothing of the reign of sin, by virtue of the law and its curse, in 3'our mortality, or in the tribulations connected with it, or in the dissolution you are to undergo.' Now life and death, things present, and things to come, (1 Cor. iii. 22.) all are yours, and under a powerful influence and direction, to work for you, and not against you. Yea, let the consideration of ycur mortal state, as a state that will soon be at an end, encourage you with respect to these lusts, the motions of which will so often perplex and distre-s you. Not one of them in you will survive that state fuv a moment. Thqjjefore, as the time of your warfare and conflict is short, acquit you against them like men, like Christians, like Christ's freed men. S2' EXPLICATION AND PARAPHRASE TEXT. 13. Neither yield ye your members as instruments ofunrighleous- ncss unto sin: but yield yourselves unto God, as those that are alive from the dead; and your members as instruments of right- eousness unto God. EXPLICATION. The apostle's exhortation in these two verses implies two thino-s. First, that the Christian, now dead to sin, was come to a capacity of avoiding and resisting sin effectuall}'', and of declinino- its service. In the next place, made free as he was, that possibly he might, much to his own hart, return, in too great degree, and in too many instances, to the service of sin. The freed man, anciently called by the Romans libertus, might perhaps retain a considerable att^'thment to the master he had served ; and perhaps a great Jik.ng to the service he had been used to: so as voluntarily, habitually, and commonly to do the service, yea the meanest and coar- sest drudgery of his former master. As to a Roman freed man, gratitude might make a good and laudable reason for such conduct. But sin is a master, to whom being once made free we owe no gratitude; nor can expect better fronri its service, than hurt and mischief to ourselves ; with the charge of the greatest ingratitude, and undutifulness to him, whose grace hath made us free. In this verse there is mention of two masters ; sin the first mentioned, and God the other. The service of the former is termed unrighteousness ; the service of God is righleouS'- ness : and a man's members are represented as employed in the one sort of service or the other. As to the mention of members here; it is true that sin, and the lusts thereof, do exert thei.iselves by the members of the body. Yet the apostle's view and meaning here is by no means to be restricted to these. By comparing other texts, we shall find that under the name o\ members are com- prehended the various faculties, powers, passions, and affec- tions of the soul, as well as members of the body. Thus James iv. 1. From whence come wars mid Jightings among you ? come they not hence, even of your fusts that war in your vicmbers " pride, revenge, covetousness, t^r. (that are such common causes of outward wars and fightings,) having their OF ROMANS VI. S3 inward warring, even when there is no outward exertion of theui by the members of the body. These unhoJy Justs war againj-t judgment and conscience: and thus mind, will, af- fections, all that is within, have inward war before the mem- bers of the body come to be employed. So these Justs raise war in and among all the faculties and powers of the soul. Again, Col. iii. 5. Mortify therefore your members which are . uyon the earth ; inoidinale affection, evil concupiscence, and covetousness which is idolatry. Surely by the working of these inwardly, there is much unholiness and sin ; when the members of the body are not at all employed. Now, as servants or soldiers should sist themselves, with their arms or tools, ^otcXsc signifies both,) to their sovereign or master, to be employed in his service : so the apostle here exhorts Christians not to sist or present (so the word we render yield, more properly signifies) their members, as v.'eapons or tools for serving sin ; but first to sist, or pre- sent their whole selves to God ; and then to sist or present all their members, that is, powers of soul and body, to be the instruments of righteousness by which he is served. Upuji the word obey, m the preceding verse, I observed, that obedience implies being unforced and willing. This is still more to be observed concerning the word here, which signifies to sist, or present. For a man to sist or present himself, or his members, to sin and its service, it implies as when one man says to another, I am at your service, that is, quite willing and ready to serve you. This is the real dis- position or' an unregenerate man's heart, the prevailing dis- position; however conscience may remonstrate and check ; however conscience, aided by considerations, that may be as- cribed to prudence rather than to conscience itself, may give restraint, especially as to the outward work. But the pre- vailing disposition and purpose of the sincere Christian is ac- cording to the latter part of the verse. The argument by which this is urged, is insinuated in these words, as those that are alive from the dead. It is the happy state of all true Christians, as ver. 11. that they are dead, not in sin, but to sin, and alive unto God : and the words here, ver. 13. are so evidently used with a view to these v/oids, ver. 1 1. that if we restrict the words in ver. 13. alive fi cm the dead, to a particular sort of Christians, we must also restrict the meaning of ver. 11. to them : which it were unreasonable, yea absurd to do. Hravever the Greek, g» yiK'^uv, Mr. L. renders, j'/wn among the dead ; and in his note 84 EXPLICATION AND PARAPHRASE interprets thus : " The Gentile world were dead in sins — " those who were converted to the gospel, were raised to life '^ from among these dead." This is according to his general view of the chapter, as addressed to the Christians of the Gentiles separately, and as contradistinguished to the Jews ; and is one instance of wrong interpretation that that general view of the chapter led him to. Yea, this is one of the things in this chapter, by which he pretends to support that notion. But if th-^ expression may on some occasions perhaps signif}', from among the dead ; yet the learned writer would not say, it should still be so rendered. Yox: in one verse, chap. viii. 11. Mr. L. himself in his paraphrase renders it twice, yrom the dead. So then, as in the introduction to this chapter I have proved, that dead in trespasses and sins is the natural state of all men, Jews and Gentiles ; it is plain, there is nothing in the expression here, alive from the dead, to support Mr. L.'s notion, that this chapter is designed peculiarly for Gentile converts. PARAPHRASE. • 13. And do not present or sist the faculties, affections, and powers of your soul, or body, to sin. that usurper, to be the tools of unrighteousness in his service; but present your whole selves to God, in a constant and willing readiness for his service, who is your rightful Lord; and that as becomes those, who by his wonderful grace, are dead unto sin, (made free from its reign,) and are become alive unto God: and present all your powers to God, as weapons or tools fit and ready for the warfare and work of righteousness in his ser- ^ vice. TEXT. Ik Fjr sin shall not have nonunion over j/ou : for ye are not an.kr the law. but under grace. EXPLICATION. It is of much importance to conceive aright the meaning of this verse. What is fit to be first considered and explain- ed is, the dominion of sin n-entioned in the first clause. I have before observed a distinction between the reign of sin, with regard to its penal consequence, as it hath reigned unto OF ROMANS VI. 8.^ death, (chap. v. 21.) and Its practical dominion in men's na- ture and practice; and have shewn, that ver. 10^ 11. are to be understood to respect the former. Divers commentators appear to think that this is the do- minion of sin meant here,, ver. 14<. Mr. L. indeed, in his note on the first clause, interprets thus : " Sin shall not be '' your absolute master, to dispose of your members and fa- *' culties in its drudgery and service." This is according to the second sense of dominion above mentioned, and respects \vhat I have called the practical dominion of sin. In his note, however, on the next clause, in a sort of paraphrase representing the obligations Christians are under not to be the slaves of sin, but to yield themselves up to God, to be his servants, in a constant and sincere purpose and endeavour of obeying him in all things ; he adds, " This if 3^e do, sin shall " not be able to procure your death, for you Gentiles are not " under the law, which condemns to death for every the least ^' transgression, though it be but a slip of infirmity." Ac- cording to this, the dominion of sin hei"e is its procuring death to transgressors. These two notes of the learned writer seem to give very different views of the matter. Dr. W.'s paraphrase gives the whole verse thus: '^ And ^' say not, this is be3'ond your strength, seeing the law in '^ your members leads you captive to sin ; fo)^ sin shall not " have domi?iion over you, for ye are not wider the pedagogy '^ o/ the law, which gives the knowledge of sin, but not suf- " ficient strength to mortify it ; but under that ceconomy of '• grace, which affords that spirit of life in Christ Jesus, which *' frees us from the law of sin and death. " The words, peda^ gogy and ceconomy, should not have been here, for reasons that vv'ill probably be suggested in another place ; otherwise this paraphrase is right. But though in his note the Doctor calls this a pious sense, he adds, " But seems to give no " place for the following objection. Others therefore para- '' phrase the words thus." And after giving that paraphrase, he interprets the text concerning the power that sin hath by the law to condemn and give death for transgression. What the occasion is of the objection in the following verse, we shall see when we come to it ; and that there is not for that a sufficient reascn for the Doctor's receding from what he calls the pious sense. Mr. John Alexander, in his posthumous commentary on this context, follows Dr. W.'s interpretation in his note ; and I think Dr. Doddridge's interpretation, especially in his note, goes much the same way.. The para- £ i6 EXPLICATION AND PARAPHRASE phrase of this verse given by the judicious Dr. Guise is to« large to be inserted in this place. It gives the sense of the text in a clear and just manner. I much wish the learned writer had added a note to support his interpretation ; which would probably have been done by him with greater advantage^ than it is likely to be done here. However, as I am convinced that the dominion of sin here means that power which sin hath in the nature and practice of persons under the law ; by which they are its slaves, obey it, and do its service : I come now to give my reasons for un- derstanding it so. 1. I observe then, in the first place, that the apostle ap- pears to have much in his view, a dominion of sin by which men are its servants, (slaves, as was in those times the com- mon condition of servants,) doing its service and obeying it. So ver. 16. — His servants ye are to whom ye obey ; whether of sin unto death — ver. I7. — Ye were the servants of sin — ver. is. Being made free from sin, ye became the servants of righteousness, ver. 20. When ye were the servants of sin — ver. 22. Now being made free from sin, and become servaiits to God. Now as having dominion, and being slaves, are characters and states that are correlates, that is, have mutual relation ; as it is the scope of the exhortation that begins ver. 12. to exhort Christians not to obey sin, but to serve and obey God ; and as he encourages Christians with this consideration, that having been the slaves of sin, they had been made free from that slavery and dominion ; and with this consideration, that sin shall not have dominion over them : it is exceeding clear, that the whole drift and scope of the discourse and reasoning leads us to understand, by the do- minion of sin here, ver. 14. that dominion by which it holds men as its slaves, and employed in its service. 2. The same thing will appear in a clear and strong light, if we observe what he hath concerning this subject in the seventh chapter. There, in the first context, (ver. 1. — 13.) it appears the Christians behoved to be dead to the law, and to be married to Chiist, in order to bring forth fruit unto God ; this, ver. 4. and ver. 5, we sec such a prevalence of the flesh (of depravation) in those who are under the law, that sinful motions and lusts do picvail, even by occasion, in some sort, of the law itself, to bring forth fruit unto death. One must (ver. 6'.) be delivered from the law \n order to be capable of serving God in newness of spirit ; in acceptable mamier. Yea, such is the prevailing of siji, and of sinful OF ROMANS VI. 87 depravation, in persons under the law, that, ver. 8. it takes occasion by the commandment itself, to work in a man all manner of" concupiscence. It takes occasion, ver. 11. by the commandment, and slays a man. Though the commandment, is holy, just, and good ; yet sin discovers its most malignant nature, and its power, b^ -working death in a man by that which is good. It is true, there is frequent mention in that context, chap, vii. of sin's working death to a man. But it doth so, by working in him all manner of concupiscence ; and by bring- ing forth fruit unto death. We see in that context sin holding men, who are under the law, as in strong fetters, detaining and disabling them from serving God acceptably ; or bringing forth fruit unto God. We see in it sin putting a man, under the law, to its service, in defiance of the light, and authority of the law. Surely according to this, men under the law are the slaves of sin, and it hath great power and absolute dominion over them, to command their service. Now, as it is generally agreed, that in the first context of chap. vii. the apostle is explaining what he had said here, chap. vi. 14. can any un- biassed and thinking person doubt, after the account he gives there of the coi}dition of persons under the law with regard to sin, that by the dominion of sin, connected, chnp. vi. 14. with being under the law, he means its practical dominion in men's nature and practice? This point is exceeding clear by what hath been observed ; and its evidence doth by no means depend on what I now further suggest and submit to the judgment of learned read- ers. I observe then, that in the preceding context of chap, vi. when there is mention of sin reigning, the word is ^xTiXivf.Tij to act the kifig, from jSaxiMur, a king. But the word in our present text, ver. 14. is, xygis-jifv, to act the lord or master, as a man over his slaves. These words represent quite different ideas. A legal kingly government receives direction and limita- tion from law; and is to be exercised by fixed established laws. So if sin is said, chap. v. 21. (ixTiXi-jnv, to act the king, to reign unto death : it doth so according to law, and by authority of law. Aoain, under a legal and limited kingly government, the subject enjcys liberty, more or less, and the kingly government is si-pposed to be founded, in some sort, on the consent of the people who are the subjects of the go- vernment. So here, ver. 12. the exhortation, not to let sin, 2 ^8 EXPLICATION AND PARAPHRASE fixa-tXiviiVj to reign, or act the king, is addressed to Christians by divine grace made free, in whom sin could not attain con- siderable prevalence, or reign without their consent. The case is very different when the ruler is kv^io?, as here, ver. 14. or, ^itttots;^ lord or 7naster. Then the government is despotic ; the subjects are all slaves absolutely, and can- not claim benefit by laws, but are governed by the mere arbitrary will of the sovereign or lord. That is the only rule of his government, and of their subjection ; which hath no other limitation. Thus in our present text, ver. 14. the do- minion of sin is expressed by Kve^avnv, to act the lord or master^ as over slaves, who are absolutely in the power of their lord ; and must act according to his will, whatever service or drudgery he shall put them to. Mr. John Alexander allows, that the dominion of sin here is such dominion as one hath over his slaves. But he makes it to mean " the power that sin acquires, in consequence of *' this (of obeying it in the lusts of the flesh,) to destroy his *' captives, and which he exercises with a merciless hand." But besides that among men, from whom the similitude is taken, such power was very rarely exercised, and was not consistent with justice or the law of God. It hath been al- ready shewn, that this dominion of sin is not that by which it gives death to its slaves, but that by which it commands their obedience and service ; which is made very clear by the .several verses and expressions of the context above observed, and adduced to that purpose. The next inquiry is. What is meant by being under grace} Mr. L.'s paraphrase gives it thus : " You are not under the '' law, in the legal state, but are under grace, in the gospel- " state of the covenant of grace." The expression here seems to respect different dispensations, or states, of the covenant of grace ; the gospel-dispensation of it, and a pre- vious dispensation, which may be justly denominated the legal dispensation of the covenant of grace. Mr. L. indeed does not seem to understand the legal Mosaic state, to have been a state or dispensation of the covenant of grace. Of this more hereafter. But as to his expression here ; when he says, the gospel-state of the covenant of grace: to what other state or dispensation of the covenant of grace doth he contradistinguish this gospel-state of it ? Any who shall take pains to inquire into his sentiments, will find things inconsistent, yea absurd enough, with the learned writer con- cerning this point : some of which may come in our way hereafter. CF ROMANS vr. 89 Mean time, in his note he gives the sense of the last clause, (under grace,) thus : " You Gentiles are not under the law, " which condemns to death for every the least transgression " — but by your baptism you are entered into the covenant ** of grace, and being under grace, God will accept of your " sincere endeavours in the place of exact obedience." As to this, though we are far from thinking, that sincere endeavours do now come in the place of exact and perfect obedience, in what concerns the sinner's justification ; yet it is certain, that the sincere endeavours of believers in ajusti- fied state are now acceptable to God through Jesus Christ. From the beginning of the world, all they who believed in the promised Saviour, and in the promise concerning him, being justified, their sinc'ere endeavours were accepted. Yea, faithful Israelites under the Mosaic law, being justified through faith, as was their father Abraham, themselves and their sincere endeavours v/ere accepted, when they were far from exact and perfect obedience. This therefore is not peculiar to the gospel-state ; nor is there any thing in it of privilege peculiar to Gentile converts, as contradistinguished to the Jews, as Mr. L. would have it. To understand being under grace, merely of being under a dispensation or constitution of grace, that accepts sincere obedience, and pardons imperfections, will make the apostle's declaration in our text not consistent with truth. For how manj' millions are under grace in that sense, who are under the dominion of sin, and perish ? Some may endeavour to make this right by giving it thus : If you decline obeyino- sin, and endeavour to mortify it ; and if you shall yield your faculties to God and his service sincerely ; then sin shall not have dominion over you, being under grace. This, how- ever, is making the declaration and promise in the text con- ditional ; whereas it is given forth by the apostle as absolute and certain, not suspended on the Christian's endeavours, but ensured by the grace they are under. As there is no- thing in the apostle's speech ; so neither is there any thing else, to make a good reason for understanding otherwise. There are many conditional promises, but this is none of them. If we observe the apostle's own doctrine and stile, it will direct us how to understand being under grace. In the beginning of the preceding chapter he acquaints us, that Christians, being justified through faith, are reconciled, and at peace with God : and further, that they have access^ S ^0 EXPLICATION AND PARAPHRASE 'K^aa-cf.yuyyity the bringing, or introducing them unto that grace, wherein, saith he, we stand ; not in a fleeting and changing condition, but as in a fixed state. It is said, John iii. S6. — He that believelh not the Son, (that doth not so truly and sincerely) — the wrath of God' abideth on him. But the Christian being by his justification through faith delivered from the wrath and the curse he had been under ; he is now personally under the actual grace and favour of God, and in a state of grace, as to his real spiritual state before God. Though it has been observed, that grace doth commonly signify favour, even free unmerited favour ; yet in this place grace certainly signifies more than being in favour at pre- sent with God. Being at present in favour with God, would, not secure tilings for the future, as in our text. Whilst Adam continued in his innocence, he was under divine favour ; but this did not secure against his falling under the dominion of sin. If the apostle meant nothing here, but that Christians being under grace, would be secure against falling under the dominion of sin, upon certain conditions depending; merely, and altogether, on themselves ; the com- fort vrould amount to little. If man in his state of perfection fell short of the conditions prescribed to him ; how likely would fallen man be to fall short .^^ - But the grace of the new covenant doth, as chap. v. 21. reign unto eternal life ; and makes it sure to the seed. So chap. iv. l6. It is of faith, that it might be by grace, (the consequence is,) that the pro- mise might be sure to all the seed. The first covenant, though it promised much good, upon most reasonable and equitable conditions; yet it made nothing sure. But the grace and promise of the new covenant made all sure. It secures to the believer eternal life, and the safety and success of his course and way to the enjoyment of it ; according to Jer. xxxii. 40. In what manner, and by what means, grace doth contri- bute to preserve them who are in a state of grace from falling again under the dominion of sin, must be referred to another place, where the important matter may be explained more largely than would be fit here. (See Appendix, sect. 2.) There remains this clause of ver. 14. Ye are not under the law. But this falls to be explained at some length in the explication of the following chapter : and it is not fit to anticipate here what must be there said. See, on chap, vii. 4. OF ROMANS VI. 9^ PARAPHRASE. 14. For animating you to refuse the service of sin, and earnestly to resist its demands and urgency, and to endeavour through the Spirit to mortify it, you have this great encou- ragement and consolation, that, being made free from the reign and dominion of sin, you certainly shall never come again under its dominion : and of that you may assure your- selves from this, that you are not now, as formerly, under the law, which could not subdue sin, nJr enable you to sub- due it; so that you then remained the servants (ihe slaves) of sin ; but that you are under that grace, which hath made you free ; and which, according to the tenor and promises of the covenant of grace, will preserve and uphold you in that freedom from the dominion of sin, until it perfectly accomplish all its purpose, to your eternal comfort and hap* pin ess. TEXT. 35. What then? shall we sin, because we are not under the law, hut under grace ? God forbid. EXPLICATIOX. I do not take this to be a new objection different from that which was suggested, ver. 1. But the apostle having here, ver. l-l'. asserted that the Christian is not under the law, he supposes an adversary might from this reinforce his argument and objection, putting it in a new form, suited to the expres- sioji of ver. l^. I cannot express my views of this verse, Gr explain it better than by the following PARAPHRASE. 15. What then may I suppose that a Christian, who mis- takes my doctrine, or inclines to abuse it ; or that an adver- sary of grace, may infer or object ? Possibly such may sug- gest and argue thus : You have said, that where sin abound- ed, grace hath much more abounded ; to wit, in pardoning. This hath great appearance of encouraging persons to con- tinue in sin. But now you have made things much more strong to that purpose, by saving, that the Christian is not "4. 92 EXPLICATION AND PARAPHRASE under the law. Tlie law strictly prohibits sin, and denounces liearfiil judgment for transgression ; and might by that means greatly discourage and repress sin. But is it indeed the state of the believer, to be under the covert and protec- tion of grace that superabounds in pardoning, and at the same time to be delivered from the law, and to be no longer under the law, that breathes forth so strongly against sin, particularly in its awful threatening ? may not such sin freely ; for what cause can they have to apprehend hurt or danger to themselves by doing so? So some may argue; but far be it from us so to abuse the happy privilege which \ve have by grace. Surely the doctrine of grace imports no- thing that would encourage us to do so. TEXT. 16. Know ye not, that to ivJiom ye. yield yourselves servants to obey, his servants ye are to iv/iorn yc obey ; ivhether of sin unto death, or of obedience unto ri'j^hteousness ? EXPLICATION. One might readily think at first sight, that the apostle doth not here answer so directly and clearly to the objection and argument in the preceding verse as might be wished. But on considering this text closely, we shall find two things in it. First, that the apostle doth here insist in the exhor- tation he had begun, ver. 12 : and next that he doth so in sucli manner in this verse, as to make a very sufficient an- swer to the argument, or objection in tiie preceding verse, I say, the apostle here insists in the exhortation begun, ver. 12. 13. One may be satisfied about this, by observing the stile of this ve'se so suited as it is to the stile of ver. 13. and the argumen', here so much suited as it is to the pur- pose of the 13t^i and preceding verse. There he exhorted Christians not to yield themselves, or their members, to the obedience or service of sin ; but to the service of God. Here again is mention o^ yielding themselves, and of both sorts of service. So the conformity of stile is evident. It was observed before, that the word we render hy yield" ing, properly signifies to sist or present one's self, with his arms or weapons, to a master or commander. So Mr. L. observes, and, long before him, Beza. I also observed, that one's thus sisting or presenting himself, is something fully OF ROMANS VI. 93 voluntary and deliberate. In the latter context of chap. vii. there is much represented of the motions and strength of sin. But there is much regret, sorrow, conflict, and outcry of misery. The case directly opposite to that is here hinted ; the case of one deliberately and voluntarily sisting or present- ing himself, and his faculties, to sin and its service. A Christian may sin through mere infirmity, or by the surprise and force of temptation ; the effect of which becomes after- wards very bitter to him. But for a man to present or sist (deliberately, voluntarily) himself and his faculties to the service of sin, whether in his general course of life and prac- tice, or in the service of a particular predominant and indul- ged lust : this makes a very ill case ; against which Chris- tians are here earnestly exhorted ; and this enforced by a strong argument. The argument seems to be to this purpose. A person, thinking that himself hath been made free from the dominion of sin, may imagine himself to be acting with liberty in ser- ving sin in this and the other, and in very many instances. But the reahty of the case is, that by thus sisting himself to sin and its service, he doth prove himself to be indeed the servant of sin, and its slave. Now, to a Christian, who hath been made sensible of the misery of such a slavery, and of the valuable privilege and advantage of being made free from that slavery ; the thought of coming in any sort or degree into it again, and shewing so by his practice, should be so frightsome and shocking, as to awaken him to earnest care- fulness to keep himself at the utmost distance from it. This I take to be the import of the argument, as it respects the subject of the exhortation in ver. 12, 13. I said, that tiie apostle manages this argument, so as, at the same time, to suggest a sufficient and very proper an- swer to the objection in ver. 15. He had said, ver. 14<. that sin would not have dominion oyer the believers, they not being under the law, but under grace. Ay then, says the supposed adversary, if so, the stroke of the law cannot reach us, we not being under it; and grace will protect us and keep us safe : therefore we may without any apprehension take full liberty in sinning. But by no means ; such an abuse of grace were horrible, and the reasoning is vain. By taking such liberty to sin, a man will prove that he is truly its servant and slave ; and so demonstrate that he is not under grace, but indeed under the law, whose curse and judge - ment will yet reach him with fearful effect. Thus ver. i6\ 94t EXPLICATION AND PARAPHRASE contains this very pointed and striking answer to what was suggested in ver. 15. One thing yet on the last clause — or (servants) of obe* dience unto righteousness. The service of God is (as ver. 1 3, and here) righteousness, and men fulfil and do that service only in way of obedience, which presupposes divine command and institution. Therefore superstitious practices in religion, and will-worship, which have not the warrant of the divine command and institution, and do not come under the notion of obedience ; whatever shew they may have of wisdom, yet do not truly belong to the service of God, or to the practice of righteousness. PARAPHRASE. 16. But let me not be diverted from the exhortation I have begun ; but let me still earnestly intreat 3- ou not to obey sin in the lusts thereof, nor to sist your faculties to its service; but to yield yourselves, with all your faculties and powers, to God and to righteousness, in way of obedience. For if I have said, that ye are not under the law ; it was far from my meaning, that you might withdraw yourselves from the authority and obedience of the holy commandment, which is the rule of righteousness : so that nothing can be counted righteousness or the service of God, that is not obe- dience and conformity to that rule. Let me then enforce my exhortation by the consideration of what you know, what every one knows ; to wit, that to whom one sists himself voluntarily and habitually to obey and serve him, he there- by proves, that he whom he so serves and obeys, is indeed his master and lord ; whether it be sin, who gives death for wages, (ver. 23.) or God, in way of obedience to his will, commandment, and institutions, in older to complete that service of righteousness, which will issue in eternal life. Have you then been sensible of the great wretchedness of being the servants of sin, and of the great good that grace hath done you, in making you free from that thraldom ; be warned to keep yourselves at the greatest distance from that way of practice, tliat would give suspicion, that you are again entangled and engaged therein. Now, will any say, because persons are not under the law, but under grace, that therefore they may freely and safely go into a course of sin ? surely if any, with the high praise, perhaps, of grace in their mouths, shall so believe, and shall OF ROMANS VI. 95 presume so to live, the reproach and real abuse of grace will recoil, and fall with fearful weight on their heads. There is no fallacy in the promises of the new covenant, or in the doctrine of grace : but there may te much fallacy and de- ception in men's notion and opinion of their own state. They who so argue, and so live, as I have been just saying, will prove nothing truly dishonourable to grace ; but they will prove, to their own confusion, that they have not been truly under grace, but indeed under the* law, in the flesh, under the dominion of sin, serving it ; for which the stroke of the law will reach them fearfully ; especially in the great day of the vengeance of grace, and of the wrath of the Lamb ; when grace, which they have so much counteracted and affronted, will not interpose to screen them from the righteous judg- ment. TEXT. 17. 3ut God he thanked, that ye iiere the servants of sin ; hut ye have obeyed from the heart that form of doctrine vjhichvoas delivered you, EXPLICATION. When th§ apostle says here, that they had been the ser^ vants of sin, It may give occasion for some question concern- ing the ground on which he says so. If the Roman Chris- tians had been universally converted immediately from Heathenism, some might suppose he had no other in view than their former state of Heathenism. But that was not the case. There were in that church a good many Israel- ites, or Jews, as appears in chap. xvi. Vv'ho were brought up in the church of God. There might be also a good many, v.'ho were brought up from childhood in a state of proselytism, and in the early knowledge and faith of the holy scriptures, as was T^imothy, under his pious and believing mother and grandmother. Though these Romans, who had been con- verted from Heathenism, had certainly been the servants of sin ; yet how comes he to say of that church universally, and without the hint of any exception, that they had been formerly the servants of sin ? If he addresses the churches he writes to, under the character and designation of be- lievers, without giving the hint of any exceptions ; there was reason for this from their profession^ and from the favour- 6 96 EXPLICATION AND PARAPHRASE able judgment of charity. But such Jews, and persons brought up from childhood in proselytism, as were members of that church, had not been by profession tlie servants of sin : nor would the judgment of charity direct, or permit him to call them so ; if he knew them not better, and their ha- ving universally proved by their practice that they were so, than it is likely the apostle did, who had at that time never been in Rome. How then can we account for it, that he says of them universally, that they had been without excep- tion, the servants (the slaves) of sin, but on this ground, that it is the common and natural condition of all men to be the serv^ants of sin ? . The last clause of this text, (?vliich was delivered yOii,) is as Castellio renders ; and which Beza calls a perverse render- ing. He would probably have spoke more softly of our translation ; though he, and the Vulgar, had good reason to render otherwise. The word rendered form, doth signify, form, rule, or pattern. Sometimes it signifies a mould : and it seems to be here determined to that sense by the expres- sions connected therewith ; which as they run in the Greek, are to be thus rendered, iiito which ye were delivered over, or cast. Here are very different ideas. Obeying respects the authority of the doctrine. Being delivered over, ©r cast into if, respects the doctrine under the notion of a mould, which gives its own, a new form to that which is cast into it. This verse then doth in the general represent the doc- trine of the gospel, and men's obeying it, yielding it the obe- dience of faith, as the great means of sanctification, and of freedom from tjie slavery of sin: — Ye werethe servants of sin ; but ye have obeyed. For explaining the matter briefly, as here set forth: 1. The word of Christ is, as hath been said, the mean of puri- fying, and of freedom from the slavery of sin. So John xv. 3. Ye are clean through the word which I have spoken unto you. So also John viii. 32. Ye shall know the truth, and the 'truth shall make you free, 2. The truth, or doctrine of faith, •*liath this effect, through men's obeying it, or yielding it the obedience of flnth ; and that with great freedom of will. To this obedience the matter is ascribed in our text. But is this obedience merely from man's own will ? By no means ; for, .S. There is in it the influence of the Holy Spirit. This is expressed with regard to a main branch of holiness, to wit, brotherly love, 1 Pet. i. 22. — Ye have purified your souls in chryJng'the truth through the Spirit, unto unfeigned love OF ROMANS VI. 97 of the brethren, Here Christians are represented, in obey- ing and purifying their souls, as acting with the freedom that is essential to moral agency ; yet so acting and purifying their souls, the one and the other, by the Spirit and his powerful influence. There seems to be some hint of this in- tended in our text, u^ ov tt^^^.^o^/jte, i?7lo tvhich ye mere de- livered, or cast. The verb here is passive : the Christian hath been so delivered over and cast by another hand. They obeyed the doctrine heartily ; in this they were active : yet they were cast into the mould of this doctrine ; and thereby received the new form of faith, obedience, and ho- liness from another hand and influence. So that they were active in obeying the truth ; and at the very same time and instant were passive witli regard to the superior influence. — Beholding — the glory of the Lord, (2 Cor. iii. 18.) we are changed into the same image, from glory to glo7'y, as by the Sjnrit of the Lord. No created being can absokitely, and by immediate influence, determine the will. But cannot the Creator do by his instruction and influence what no created being can ? The Psalmist thought so, when he argued and prayed as Psal. cxix. 73. Thy hands have made me, and fashioned me : give me understanding, that I may learn thy commandments. The}- who hold, that the superior influence of the Creator, effectually determining and disposing the heart to that which is good, is inconsistent with free agency, are as destitute of foundation in sound reason, as they are grossly contrary to the scriptures. PARAPHRASE. 17- But I hope better things of you than to sist yourselves to the service of sin ; and see cause of thankfulness to God, the author and true cause of the great effect ; that, whereas you had been the servants of sin, you have sincerely and heartily obeyed the doctrine of the gospel ; into which, by the power and efficiency of a superior hand, as into a mould, ye were delivered over and cast : and so the truth hath made you free from the dominion, which sin unhappily had some- time over you. 98 EXPLICATION AND PARAPHRASB TEXT. IS. Being then made free from sin, ye became the servants qf righteousness. PARAPHRASE. 18. Being then, through your obeying the truth, which conveyed the knowledge of Christ, and of divine grace through him into your hearts, and through the faith thereof, under the powerful influence of the Holy Spirit, made free from the wretched thraldom of sin ; ye became the servants of righteousness, I mean, the servants of God, (ver. 22.) having the principles of righteousness prevailing and domi- nant in your hearts, in place of the vile principles of sin, unrighteousness, and impurity, which formerly reigned therein. TEXT. ]9. I speak after the 7nanner of tnen, because of the infirmity of yourjiesh : for as ye have yielded your meinbers servants to uncleanness and to iniquity, unto iniquity ; even so now yield your members servants to righteousness, unto holiness, PARAPHRASE. 19. You have, through the infirmity of your present con- dition in the flesh, such disadvantage and weakness of under- istanding, in conceiving spiritual things, except they be set before you under the similitude of things earthly, (John iii. 12.) that I have judged it needful to speak of what concerns your spiritual condition, with regard to sin and holiness, in language, and under a similitude taken from the manner and affairs of men, respecting masters and their bond servants; which you Romans are well acquainted with. Upon the same view to your infirmity ; though I might, upon com- paring both sorts of service together, reasoiMibly require of you a zeal, fervenc}^ and assiduity, in the better service of righteousness, incomparably beyond what you shewed in the service of sin ; yet, as this perhaps goes beyond any attain- ment which, in your present infiriT]ity in the flesh, you are likely to reach, and so might, through 3^our weakness, oc- casion your forming conclusions too unfavourable and dis- couraging concerning your condition ; let me exhort you to OF ROMANS VI. Qg some parity, at least, of endeavour in the better service you are through grace engaged in ; and that as you have hereto- fore yielded your members servants to impurity and iniquity, to the practice and increase of iniquity ; so now that 3'ou sist all your faculties, affections, and powers, servants of righteous* ness, to the practice and advancement of holiness. TEXT. 20. For when ye were the servants of sin, ye were free from righteousness, PARAPHRASE. 20. It may be a very cogent argument to move you to this, that when ye were the servants of sin, you were free from the dominion of righteousness. However you might, even fiom carnal motives and ends, comply with the natural notions of men concerning virtue and decency, at least in the appearance of these J yet ye were in no true subjection to righteousness, or to the law of God, which is the rule of it ; nor had the necessary principles of acceptable righteousness any influence in your hearts. Should you not then be ex- cited by the consideration of this, to be very careful, now that you are the servants of righteousness, (ver. 18.) to maintain your liberty from the dominion of sin, not to allow it to prevail with you in any sort, to yield yourselves, or your members to its service ; but that ye should, as I have been exhorting you, be faithful and assiduous servants to^^our new and better Master; ever sisting all your powers of soul and body ready for his service, in the practice of holiness } TEXT. 21. What fruit had ye then in those things, whereof ye are now ashamed ? for the end of those things is death. PARAPHRASE. 21. Let me further argue from the comparative considera- tion of the fruit and consequence of both sorts of service and practice. First, as to the service of sin, what fruit, may I ask you, had ye by yielding your members to its service ^ did not pride, envy, malice, wrath, revenge, covetousness. 100 EXPLICATlaN AND PARAPHRASE and dcceitfulness, that defiled your spirits, bring present disturbance, distress, and miserj'^ upon your souls ? did not the gratification of brutal appetites, that are the filthinesses of the flesh, waste your bodies and estates, and bring misery upon your families ? were not these malignant passions, and foul pleasures of sin for a season, always attended with prick- ing and painful remorse in time, and with sad misgivings of heart with respect to future judgment and eternity ? Indeed now that the Lord has been gracious to you, these practices, in which ye served sin, do, on recollection, give you that shame and confusion of face, that ever acompanies true re- pentance : and that is all the fruit that remains with you of a practice and course, which, if the rich grace of God do not interpose, doth alwa3'S terminate in death, and eternal misery. Let me next observe the matter to you on the other side. TEXT. 22. But now being made free from sin, and hecome servants to God, ye have your fruit unto holiness, and the end ever" lasting iife. EXPLICATION. The apostle having designed to give a comparative vie;v of the fruit and consequence of both sorts of service, that of sin, and that of God ; he did so as to the former in the pre- ceding verse : and now he proceeds here to give a view of the fruit and consequence of serving God in righteousness and holiness. The servant of God Iiere is the same as the servant of righteousness, ver. 1 8. God is the Lord and Master ; right- eousness is the service. It hath been observed before, that the notion of servants, according to these times, includes the notion of slavery ; by which a servant was the property of his master, as to his person ; and behoved to be absolutely subject, as to his ser- vice and employment, to his master's will, to be commanded and disposed of as he pleased. The servant of God is ab- solutely his, as to his person ; and that by the original right of creation and sovereignty ; and by the superadded right of grace and redemption. Yea, the servant of God hath freely and fully, by his own choice, given himself up to the Lord, to be his ; as a man's bond-servant is his, being bought OF ROMANS VI. 101 v/ith his money, or born in his house. So the Psalmist ac- knowledges, Psal. cxvi. l6. I am thy servant j and the son of iky handmaid. But there is otherwise great odds_, with re- gard to the Hberty of mind and spirit, the confidence, con- solation, and hope, very opposite to a state of slavery or bon- dage, which the Christian hath in the service of his natural and rightful Lord ; whom he is, at the same time, to consider as his Father, and himself as a son by the adoption of grace, and an heir. On these accounts, though the Christian is the absolute property of his Lord, and absolutely subject to his sovereignty and will ; yet his state is not that of slavery and bondage. To him the law, which expresses his Master's will, and is the rule of his service, is the perfect law of liberty, James i. 25. We may now be full^^ satisfied concerning the distinction suggested with regard to the reign and dominion of sin. If Christ died iinto sin, ver. 10. this can be understood in no sense suiting the expression, but that of his becoming by his own expiating death free from sin, as to its penal conse- quence, as it reigned unto death. Sinners under the reign of sin in that sense, are not so propei'Iy the servants of sin, but rather the victims of justice, in consequence of their having served sin. But in this exhortation which was be- gun at ver. 12. and is insisted in downwards throughout the chapter, till we are now at the end of it ; when we have mention of sinners as the servants of sin, sisting themselves and their faculties to its service, and obeying it, and some made free from that slavery, and engaged in the service of God and of righteousness ; this on the one hand, and, on the other, sin set forth as a master, whose service is done, and as kv^io^j a lord having dominion : it is as clear as any thing can be, that this can be understood of no other than what I called a practical dominion ; a dominion by which sin powerfully holds sinners its slaves, employed in its ser- vice. One thing yet on this first clause, and its connection with what next follows. They who have at heart to be the ser- vants of God, and have some perception of the happiness of that state, should be very sollicitous, that, in order thereto, they be made free from the dominion of sin. For that is the connection of things in our present text. Being made free from sin, and become servants of God. There is needful here, not merely good purposes, arid some sort of change of prac- tice ; but a change of nature and of a man's spiritual state ; 102 EXPLICATION AiTD PARAPHRASE that the death of Christ, and his resurrection, with the bene- fits thereof, be truly and efrectually applied to them by the Holy Spirit, and by faith ; the Holy Spirit renewing the heart, and being in it the Spirit of faith. Good purposes and resolutions, and some sort of endeavours, without this, may make a self-deceiving and shining hypocrite; but will not make a genuine sincere servant of God. PARAPHRASE. 22. Let us next then consider the other side of the com- parison, and the advantage of being the servants of God. For now, being, by means of Christ's death and resurrection, brought under grace, made free from the dominion of sin, and become the servants of God, (which ye could not be without being so made free from your former master,) ye have your fruit in that service, to the advancement of holi- ness ; fruit at present sweet, healthful, and comfortable ; and as to futurity terminating in eternal life* TEXT. 23. For the wages of sin is death: bid the gift of God is etemttl life, through Jesus Christ our Lord, EXPLICATION. The Greek 6-^coviovj rendered wages, was commonly meant of the pay of soldiers in provisions or money. Dannhauerus, cited by Wolfius, gives an account of it to this purpose and sense : It commonly signified, he says, the wages, in particu- lar, by which gladiators were hired to sell their blood, to give pleasure to the populace. So, as the gladiator, for wages and provisions afforded him, gave himself up to butchery and destruction, for the amusement and diversion of the cruel and barbarous Roman rabble ; so the sinner doth, for the present pleasure of sin, give himself up to eternal destruc- tion ; whereby he gratifies and satiates the malice of devils. Let this be further observed. The apostle had said of men's sins, ver. 21. that the end of those things is death. So to believers in a course of holiness, ver. 22. the end is ever- lasting life. But these ends severally do happen m a very different way ; as is represented here, ver. 23. Death is the pioper wages of sin, and is given according to the law, and the true demerit of men's works. Eternal life is the gift OF ROMANS VI. 103 •f God, ^aoKT^iCi the most free gift. But though eternal hfe is freely given to us of God ; yet it is through Jesus Christ our Lord ; by his mediation and merit. Yet still not the less to us the free gift of God ; who hath of grace provided, afforded, and accepted the price of our redemption and life. PARAPHRASE. 23. For the wages which sin, by the strength of the law, and according to the tenor of its righteous sanction, doth pay, is eternal death, suited and justly proportioned to the true demerit of the work and service. But eternal life, in which the believer's course of holiness terminates, is not for an}'- merit of ours, but is to us the most free gift of God, and thcit through our Lord Jesus Christ, and through his me-« diation and merit. Now what arguments, motives, and means of suasion can any created m.ind conceive more strong and powerfid in themselves.'* When the prospect of eternal life, so clearly set forth in God's word and promises; and the terrors of eternal death, the just punishment of sin, so mucli inculcated by the word of God ; so agreeable to the light of reason, and to the dictates and impressions of conscience in every man ; do not prevail with sinful men to betake them to Christ by faith, to forsake their sins by true repentance, and to engage them in the service of God : v>hat a demonstration is it of the dominion that sin hath over them, and how absolutely it hath subjected them, with all their faculties and powers, to itself, and its service; in so far that no means of suasion whatsoever are sufficient to work the good effect .^ Therefore the apostle goes to shew, that the law, however much its precept and sanction be inculcated on the minds and consciences of men, cannot make them free;, that no other than the law of the Spirit of life in Christ Jesus (chap, viii. 2.) can make them free from the dominion of sin ; from that unhappy law of sin and death; by which they have been ruled. INTRODUCTION TO THE EXPLICATION OF ROMANS VII. That the apostle's doctrme and reasoning in this Chapter, do not respect the Mosaic ceremonial law, or the abolition thereof. It is of great consequence, in explaining the first context (ver. 1. IS.) of tills chapter, to determine what is to be under- stood by law ; and from what law the believers are therein said to be delivered. This requij-es to be more largely treated of than were fit in explaining any particular verse. Many have understood it of the Mosaic law. This, in the largest sense, comprehends the whole system of laws given to Israel in the wilderness. But more strictly, it signifies the law that prescribed the ordinances of worship, the rites, ceremonies, and peculiar observances of the church of Israel; commonly called the ceremonial law. When I observe every place in this epistle, in which law is mentioned, I do not see cause to think, that the ceremonial law is meant in any one of them ; or that the apostle's explications and reasoning have respect to it. If in some places he hath at all in his eye the Mosaic law, as chap. v. 15, 20. it is only the Mosaic, or Sinaitic promulgation of the moral law he means : his argument doth not appear to have any respect to the ceremonial law. In proving the sinfulness of the Gentiles, chap. i. they are only sins against the moral law lie mentions ; as indeed they could not be charged with transgression of the ceremonial law, which had not been given Xhcm, It is plain, it is the same moral law, that was common to Jews and Gentiles, (chap. ii. 14. 15,) that he hath in his eye, even the law of which some light and im- pression remained in the consciences of the Gentiles ; when OF ROMANS VI. 105 lie says, chap. ii. 26. If the uncircumcision heep the right" eousness of the law, shall not his uncircumcision be counted for circumcision ? It is plain, that the ceremonial law is excluded from all concern in the argument; for the uncir-. cumcised had not access to observe the ceremonial law. As this concerning the uncircumcision is a part of his rea- soning with the Jews ; it shews that in his reasoning with the Jew in the preceding context, he meant no other than the moral law. In that second chapter, reasoning with the Jew, who, ver. 17. rested i?i the law, he charges only transgressions of the moral law, ver. 21, 22. : and when, chap. iii. 10. — 18. he cites several texts of the Old Testament, to prove sin against them, in many instances there represented ; every instance respects the moral law, and none other. The apostle doth indeed manage his argument, respecting justification, in such way, that he had no occasion to men- tion the ceremonial law ; at least when he might take oc- casion to mention it, it is evident that he avoids it. For making this clear, it is to be observed that moral and ac- countable agents may be justified in one of two ways. 1. Such may be justified as personally and perfectly righteous; and so the angels, who kept their first state, stand justified be- fore God, according to the law they are under. It is a point the apostle labours much, that no man, Jew or Gentile, can be justified in this way ; as he proves that all have sinned. 2. The way, and the only way, for the justification of the sin- ner, is by grace : and he shev/s that this grace, in the exer- cise of it, is founded on exj>iation, or redemption ; even the redemption that is in Christ ; whom God hath set forth as a propitiation, through faith in Jiis blood ; so he says, chap, iii. 24, 25. Here indeed he might have taken occasion to treat of the expiations and purifications of the Mosaic law, and to have proved their insufficiency for taking away sin, or removing the guilt of sinners. This indeed he does in the epistle to the Hebrews. This was especially needful for them, the Jews of Palestine and the east, who were so exceedingly zealous for the Levitical service and Mosaic in- stitutions. But the Romans v.ere a church of Christians, who were, for most part, of the Gentiles ; whose liberty from the ceremonial law had been declared before this time. This liberty the Gentiles had cause to value much : and it appears that the apostle saw no occasion for proving to them, the insufficiency of the ceremonial expiations (which they had 106 INTRODUCTION TO THE nothing to do with) for the Justification of sinners ; and it is evident, that in treating of that subject in this epistle, he doth not touch that point at all. In tlie sixth and seventh chapters, sanctification, and de- liverance from the dominion of sin is the subject; and it is clear that there, particularly in this seventh chapter, it is the moral law he hath still in his view. As it is by it that there is the knowledge of sin, it is by it he came to know sin ; giving an instance only of a transgression of the moral law : 60 ver. 7. It hath, however, been the opinion of divers interpreters^ that in the first context of this seventh chapter, the apostle asserts the abrogation of the Mosaic ceremonial law. Dr. Hammond says, on ver. 1. " The design and matter of '^ the discourse is discernibly this, to vindicate his doctrine, *' (charged on him, Acts xxi. 21. it is not certain whether " then truly or no ; but without doubt now professedly *' taught by him,) that the Judaical law was abolished by *f, the death of Christ, Eph. ii. 15, l6. Col. ii. 14. and so " was not now obligatory to a .Tew." This certainly the learned author means, not of the moral, but of that called the ceremonial law. Downwards he says, " This abolition of *' the law to the Jews is here evidently proclaimed." Gro- tius and Whitby have the same view of the general scope of this context. Now when Dr. Hammond says, that it is uncertain whether the preaching, that the Judaical law was abolished, and was not obligatory to the Jew, was charged on him truly or no, on that occasion. Acts xxi. 21. but tliat now without doubt it was professedly taught by him in this epistle; this clearly implies, as if the writing of this epistle was posterior to that story related Acts xxi. But it is evident, that here the learned man hath fallen into an inadvertency scarcely excuseable. We leain from Rom. xv. 25, 26. that the epis- tle was writ wlicn he was in his way to Jerusalem, with the contribution for the poor saints, that had been made by them of Macedonia and Achaia ; it was thereafter, when he was actuaUy arrived at Jerr.salem, with tliese contributions, that the thln,ci;s lin]tpcned, of which wo have the story, Acts xxi. Certainly any, who will consider the apostle's conduct on this latter occasion, may be well conviiuced, that to interpret any passage in this epistle, as dedaring or asserting the abo- lition of the Mosaic law, must be mistaking his meaning. Of this more hereafter. EXPLICATION OF ROMANS VII. 107 To proceed the more distinctly in our inquiry concerning this matter ; I observe, that there are two things on which the apostle labours in this epistle, and in that to the Gala«« tians, which is thought to have been writ before it. 1. That a sinner is not justified by the law, or by the works of the law. This he proves by principles and argu- ments that have no respect particularly to the Mosaic law and institutions, or to the abolition thereof. This is the sub- ject of the first five chapters to the Romans ; wherein he establishes the one way of justification, common to both Jews and Gentiles. 2. He proves, that the Gentile converts were relieved bj the gospel from the necessity of undergoing the Mosaic yoke. This he is zealous about, and considers it as an essential point of the gospel. The truth is, as the Mosaic or Judaical law was originally given to the Jews, and not to the Gentiles; there were divers institutions in it, which it was moraHy im- possible for the Gentiles generally to observe; for instance, the thiee great annual feasts in Jerusalem. The case was, that the wisdom of God thought fit to have, in these times, one nation only for his church ; and so he appointed ordi- nances of worship, and other various institutions, suiting that one national church. If particular persons of other nations came to be converted, and would enjoy the privilege of members of the church of God, they behoved to accede to that one national church, and submit to its rules and in- stitutions. But when, under the gospel, the church became Catholic, consisting of people of all nations ; it was thought fit by divine wisdom, that those of other nations, the Gen- tiles, should be declared free from the obligation of Mosaic ordinances, which were not suited to such a state of things ; and should enjoy the privileges of the church of God, with- out submitting to these. As to the first of these subjects, justification not by works, but by faith ; as it is a fundamental point, and essential in religion at all times, the apostle is full and clear upon it in both epistles. As to the other subject, the liberty of the Gentiles from the Mosaic yoke; he insists on it especially in the epistle to the Galatians ; whom he exhorts to stand fast in this liberty, and warns them, in very strong terms, of the damper of doing otherwise. In this espistle to the Romans, he docs, greatly to the comfort of the Gentiles, establish the doctrine of one way of justification by faith, common to Jews and Gentiles. But the liberty of the Gentiles from the Mo- 308 INTRODUCTION TO THE saic yoke does not appear to be the special and immediate subject in this epistle to the Romans. The churches of Ga- latia appear to have been greatly disturbed and divided by disputes, and by the arts and importunities of false teachers, concerning this subject. I do not see any thing in the epis- tle to the Romans, that gives cause to think they had much question concerning it. Therefore though the apostle still manages his subject, particularly that of justification, in a way very comfortably favourable to the interest of the Gen- tiles ; 3^et I do not see, that the freedom of the Gentiles from the Mosaic law is his proper and direct subject. So that Mr. L. certainly had not cause to consider that as the main scope and drift of the apostle's discourse and reasoning in a great part of this epistle, so much as he does. Viewing mat- ters so much in that light, has given him a wrong bias in in- terpreting many texts ; and has occasioned his falling often short of the true meaning, in a manner very detrimental to the faith and comfort of Christians. There are yet two things fit to be considered respecting the case of the Gentiles during the Mosaic, and Old Testament times. 1. The Gentile converts to the faith of the church of Israel, would certainly, in these times, have great advantage, in being outwardly admitted by circumcision to be actual membeVs of the Jewish church. Without this they would not have the comfort of partaking of the paschal lamb, or of other ordinances, by which the Lord represented, and con- veyed the blessings of his grace more abundantly, according to the measure of these times, to his people. Yet, 2. This disadvantage did not amount to so much, but that persons of the Gentiles, enligiitened with the faith of the church and word of God, and fearing God, were in these times truly accepted of him, without being circumcised, or coming under the Mosaic yoke. Solomon's prayer at the dedication of the temple, 1 Kings viii. 41, 42, 43. gave rea- son to think so long ago. But the matter is clear in the case of Cornelius, Acts x. when the Lord said to Peter in the vi- sion, ver. 15. what God hath cleansed, call not thou unclean; that is, though he be not y)Uiificd, or cleansed by the blood of circumcision. The apostle thus instructed says, ver. 34, 35. Of a truth I perceive that God is no respecter of persons ; but in every nation, he that f caret h him, a?id worketh righ- teousness, is accepted with him. To say, or infer from this, that persons who know not the true God, or the way of sal- EXPLICATION OF ROMANS VII. 109 vation he hath revealed, may, walking honestly according to the light of their own religion and conscience, be saved, hath no foundation in the words of the apostle Peter. He is by no means speaking in that latitude of meaning. He is speaking of what God had cleansed ; of Cornelius, (whom even Dr. Whitby considered as a proselyte of the gate,) and such as he, of whatever nation, who were enlightened with the true faith, as the same was revealed, and professed, in the church of God ; and who by the influence and direction, of that light feared God, and wrought righteousness ; though they were not Jews, nor initiated by circumcision into the Jewish church. But though the sentiment just now mention- ed, hath no foundation in the apostle Peter's words ; yet it may be justly inferred from what he says, that whatever might be the advantage of being members externally of the Jewish church, yet believing and pious Gentiles might, with- out that, and without coming under the yoke of the Mosaic institutions, be accepted of God, and be saved, even during the Old-Testament limes. This being so, the Jewish Christians had the more reason to be reconciled to the exemption of the Gentile converts from the Mosaic yoke ; and it appears that some were so. Acts xi. 18. who had no thought at that time that the Mosaic law was abrogated. The Mosaic law had been given to Israel. Though [)roselytes of the Gentiles were admitted by circum- cision to the privileges of the church of Israel ; yet their being so does not appear to have been strictly required : and it is certain, that when the council of Jerusalem declared the liberty of the Gentiles from the Mosaic yoke ; this did not import, nor imply, the abrogation of the Mosaic law ; nor was it so understood by the apostles or believing Jews, who had agreed to the exemption of the Gentiles from that law. Hov/ever, Dr. Hammond says, " That asserting the li- " berty of the Gentiles from the Mosaic yoke, and preaching " the gospel to them, did both together, by way of interpre- '^ tation, and necessary consequence, contain under them *' this of the unobligingness of the law to a Jew ; for the law '* of the Jews commanding a strict separation from the Gen-t " tiles, all that were not their proselytes and circumcised, *' and Paul and others being Jews, their conversing with, " and preaching to the Gentiles, could not be allowed on any " score, but that of the abrogation of tiie Jewish law, which *' accordingly was of necessity to be revealed to St. Peter in F 110 INTRODUCTION TO THE " a vision, Acts x. (and so seems to have been to St. Paul, " Eph. iii. 3.") There is evident mistake here. We have seen that the tiling revealed to the apostle Peter v/as. Acts x. no more than this, that the Gentiles were to be preached to ; and to be admitted members of the church, without being subjected to the Mosaic yoke. The mystery made known by revela- tion to the apostle Paul, Eph iii. 3. was no other, as hiinself tells expressly, ver. 6. than that the Gentiles should be fellow* heirs, and of the saine body, and pa?'takers of his promise in Christ by the gospel. There is nothing in either place of the abrogation of the Judaical law, with regard to the Jews them- selves, to whom it was given. But the learned writer supposes this to be implied in the other ; for the Jews could not so much as eat with the Gen- tiles, by reason of certain rules and prohibitions of their law, except that were abolished. But this seems to have been provided for in the decree of the synod of Jerusalem ; which required, (not the Jews to neglect any rules of their own law, r.s no longer obligatory, but) that the Gentile converts should abstain from things strangled, and from blood. It has been pretty commonly said, th.at this was ordered to prevent too great offence of the Jews. But I do not see what this could amount to, as to the offence of those who were zealous of the Jewish law ; whose offence no concessions could prevent, •without the Gentile converts submitting to circumcision, and the whole Mosaic yoke. iBut it did nnich to obviate this difficulty, how Gentiles, and such Jewish converts as were 5:ealous of their own law, yet agreed to the liberty of the Gentiles, might, members as both now were of the body and church of Christ, converse and eat together ; notwithstahd- ino the distinctions and prohibitions of the law of Moses re- specting meats. I doubt not but the Gentiles would under- stand, from the genci-al reason of it, that the injunction was meant to extend to all meats, which by the law of Moses were prohibited. Thus Jewish and Gentile Christians might converse and eat together freely ; which they could not do, if it were not for this limitation, wisely put, for a season, on the liberty of the Gentiles. So the asserting the liberty of the Gentiles from the Mosaic law, did by no means imply the abrogation of that law, with respect to the Jews; as ne- cessary in order to the believers of the Jews and Gentiles Conversing and eating together. EXPLICATION OF ROM. VII. Ill Havind in the general, the believer's being united to Christ by faith, and by the Sprit of Christ ; being called of God to the fellowship of his Son the Lord Jesus Christ ; and he and they being in the OF ROMANS VII. IS? sight of God, and according to the law of grace^, held as one ; they have the fellowship of his righteousness for their justifi- cation, and of his grace otherwise for sanctification and fruit- fulness ; and for their complete salvation and happiness. The fourth thing which this verse offers to our consider- ation is. 4. Hotv the marriage with the law is dissolved ; and by tvhat ineans. The apostle, in setting forth the similitude, by which he illustrates his subject, had observed, that marriage is dis- solved by death ; and now here, ver. 4. he tells the believers, that they are dead to the law. The question then comes to this ; How is this death to the law, that dissolves the marriage with it, brought about ? The law itself contributes its part to this event. So the apostle says. Gal. ii. \^. I through the law am dead to the law. The law, the first husband, is indeed dead it- self, as to the power of effecting the design of marriage. Never v/as any more dead tlian the law is, as to the power of giving justification, or fruitfulness in hoHness, to sinners. Yet it lives in the fearful sanction of death and the curse to sinners : and they must all have died by its hands, in rigo- rous and just revenge of their undutifulness and disobedi- ence, if a way had not been found for their relief. A sinner, whose ear hatli been opened to the law, and his conscience and heart awakened by it, fi.nds its demands, as to a justi- fying righteousness, wholly beyond his reach; and that there can be nothing to him from it, but wrath and destruction, as he is a transgressor. If it requires fruitfulness in hoH- ness ; it is as a hard task-master, and doth not afford the means and assistance necessary for the work. The sinner receiving a just view of this, with deep impression, can no longer have his desire to that husband, or have his depen- dence on him, for any good to himself. Despairing of him- self, and of the law, he must look another way for relief. God himself, of his manifold wisdom, uncontrolable sove- reignty, and rich grace, hath provided a vv'ay of relief. Mat- ters having failed between mankind and this first husband he had assigned them; he hath pi-ovided a second husband for them, even Christ. So in our text, ver. 4. Yc also are hecome dead to the law by the body of Christ ; that is, by Christ crucified. By this most properly and effectualiv are 3 138 EXPLICATION AND PARAPHRASE. persons made dead to the law. The law itself hath its^sub- serviency, as we have seen, in separating sinners from that its first husband. But by the body of Christ crucified is the happy event truly brought about. If the first husband had a claim of justice against them for their undutiful be- haviour ; the crucifixion of the body of Christ, whereby sin hath been expiated, and which is the consummation of that righteousness by which he hath fulfilled the law, hath answered the claim uf the law. So the resentment of that iirst husband cannot reach them. They are, as by death, delivered from it; as a bond servant is by death delivered from a hard master, or a wife from the yoke of a rigorous husband. By his death Christ hath acquired his people, or church, to be his own spouse. Thus the first marriage is dissolved ; the law cannot claim, as a husband, that persons should have dependence on it, as they are provided for in a better way. Here likewise we may observe a reason why the true be- liever's deliverance from the law is very properly expressed -by being dead to it. It is by being dead with Christ, (chap, vi. 8.) by their fellowship with Christ in his death, -and by their interest in his death, and in the fruits thereof, that they are thus delivered from the law, and that an end is put to their relation to the law as their husband : as they are also said to have been raised together with Christ. If they are said to be dead to the law, (which they are by their fellowship with Christ in his death,) and yet after this their death to be married to another ; there is no incongruity in it. If they are dead in one respect, in another respect they live, being risen together with Christ to a new being and life, as his spouse or wife : as he having died to acquire them to himself for his spouse, hath, by rising from the dead, prov- ed himself capable to cause them to live, and to do the part of a husband to them, in protecting, caring for them, arid securino" effectually their eternal welfare. Hence the desire of true Christians is to this their new husband, and they have their dependence on him for all things; until at leno-th he bring home his church to himself, when she shall have the full fruition of him, in everlasting glory and blessedness. Now as to all this blessed fruit of Christ's death and re- surrection ; we are not to think that it did not at all take place until he was actually crucified, died and rose again ; or until the subsequent more full display of gospel-light. OF ROMANS VII. 1^9 These things are indeed now set forth by the gospel in a much more clear light, and are better understood than under the former more dark dispensation. The grounds of our confidence and our liberty are now fully exhibited to us ; and since Ciirist ascended up on high, and hath received gifts for men, the fruits of his death and resurrection are much more abundant and plentiful to the church. But we are not to connect the disadvantages of being under the law, here men- tioned, with the legal pedagogy of the Old Testament : ©r to supposse that the advantages by Christ, here set forth under the figure of being married with him, do solely belong to the gospel times and dispensation ; and are connected with the abrogation of the Mosaic law. They who under- stand the apostle's scope and meaning in that way, do, in explaining the matters contained in this context, bring them- selves unto absurdity and embarrassment, out of which there is no disentangling them on their general view of the apostle's argument. This may be somewhat understood by what hath been said; and will be m.ore and more clear as we proceed in the consideration of this context. It is certain, that as Christ is called the Lamb slain from the foundation of the n'orld ; his expiatory sufferings and death ha\e had elfect from the beginning of the world, for remission of sins to all true be- lievers. In like manner, his death hath Iiad effect for the sanc- tifying of his people by his Spirit, from the beginninn-. As it was the Spirit of Christ who spoke by all the ancient pro- phets, 1 Pet. i. 11. j so did his Spirit operate then power- fully in the hearts of his people, to make them fruitful in holiness. We may then confidently conclude, that the apostle doth here, by being married to the law, by the dis- solution of that marriage, and by being married to Christ, set forth, as to the substance of things, and as to what is most essential, the different conditions of men, in the state of nature, and in the state of grace ; both under the legal pedagogy of the Old, and under the gospel-dispensation of the New Testament. The last thing in this verse that I proposed to explain is, 5. The consequence of the dissolntion of the marriage mth the law ; and of being married to Christ. It is, first, that the law hath no longer a right to execute its vengeance for disobedience on them who believe in Christ; and next, that they bring forth fruit unto God ; that is, the 4 no EXPLICATION AND PARAPIinASE ^Vuit of holiness and rigliteousnes, by which God is served iji a conformity to his will, and holy commandment. God delightelh in having fruit by his only begotten Son ; and that he hath by his marriage with the spouse which he hath •iiven him: and she, however formerly unfruitful, is made iruitful by the power and grace of her glorious Husband ; io bring forth fruit by which his Father is glorified, (John xv. 8.) and by which she is (Eph. i. 6.) to the praise of the glory of his grace. How this fruitfulness is the consequence, i's a point to be hereafter explained ; and it is needless to say more on it heie, as the explication of the vci'se under con- sideration doth not require it. Though the explication of this verse hath come out to such length ; yet it is not fit to leave it, witljout taking notice of the interpretation given by Mr. John Alexander, in his post- humous comra^entary on this context, lately published. He M'ill have it, that sin is meant here as the husband. In the account he gives of the sense of these three verses, he says, in a sort of pniraphrase of vcr. 4. " You have been formerly '' under engagements to sin, to whom the law hath bound *' you as to the husband of your choice, in a connection "' which nothing but the death of one of the parties could " dissolve." A few lines thereafter he says, " When they " (men) forsake their sins, and turn to God, they become *' dead to the law." And in the next sentence : ^' There are " two ways, saith he, by which a sinner becomes dead to *' the law ; either by breaking off his sins, or by suffering ^' the punishment due to them." But our text doth not ascribe one's being dead to the law to his breaking off his sins, but to the body of Christ. That one should become dead to the law by undergoing the punishment it prescribes, is not easily understood : except he meant that that punish- ment is annihilation ; which indeed, by putting an end to the sinner's existence, would withdraw him from the power and dominion of the law. This, however, is one way of escaping punishm-cnt, rather than undergoing it. But if a sinner exists under punishment, he is certainly not dead to the law, or delivered from it, as Is the expression, ver. 6. but the dominion and power of the law is exerted upon him, so long as he is under punishment. Leaving this, let us look again'to this fourth, and the two preceding verses. There, after setting forth the similitude of marriiige, ver, 2, 0. he adds, vcr. 4. Ye are become dead io the law — that ye should he married to another. It is death OF ROMANS VII. I4i that dissolves the first marriage ; and leaves one at liberty to make a second marriage. The believer is dead to the law, in order to be married to another. Can any one doubt that the first husband here is the law ? Mr Alexander's thought had been much more congruous and just, if he had considered sin as the adulterer, and the wife as incurring the guilt and infamy of an adulteress, by complying with him, to the dishonour and injury of the hus- band, to whom God had joined her. But how came these parties to be joined and bound together ; sin and the sinner ? We have that in the author's paraphrase above cited : ^' To " whom (viz. sin) the law hath bound you, as to the hus- " band of your choice." This truly is telling an odd tale of the law. The dominion which sin hath in a sinner we know that the law cannot break or subdue, or set him free from it. That is what the apostle asserts and proves in this context. But the sinner having made such a vile choice, as of sin for a husband, that the law should bind them together, so that nothing but death should part them ; that till then the wife (the sinner) should be obliged to love, honour, and obey this husband (sin,) as all these are due from a wife to her hus- band ; and that in opposition to the authority, right, and holiness of the law itself, is a very strange v/ay of thinking and interpreting. What then is the deatfh that dissolves this marriage with sin.'' This he gives in these words of the paraphrase before mentioned : '^ For whicli reason you have been crucified with " Christ, that the body of sin, which was the former hus- " band, being destroyed, you might be freed from those fatal ^' engagements, and be joined to him who is risen from the " dead." So according to him, it is the death of the hus- band (that is, of sin) that dissolves this first marriage. But what occasion then did the apostle's subject or arcrument give him to mention those, who held the place of the wife, being made dead to the Icnv, in order to be married to an- other ? I do not see that he does, or can give an account of this. There is enough of this interpretation : of which one might think there needed no other confutation than to repre- sent it. As to some errors in doctrinal sentiment, that are more than hinted in this writer's comment on this verse^ this^ is not a proper place to consider them. 142 EXPLICATION AND PARAPHRASE PARAPHRASE. 4. So accordingly it hath happened to you, my brethren, as to your condition and state. You have indeed been mar- ried to the law by the first covenant ; according to which that husband in consequence of your dutiful obedience to his will, was to protect you, and to secure 3'our standing before God ; and to make you fruitful in all holiness, and happy for ever. At the same time, from the sentiments that were na- turally in your minds, and the principles that naturally pre- vailed in your hearts, your desire was to that husband, your dependence was on him for justification, and protection, and for fruitfuiness ; and this when, for your undutifulness and disobedience to him, you had the most fearful things to ex- pect from him ; when through the weakness yourselves had incurred, ye were become incapable of fruitfuiness by his in- structions or authority. But now there is a happy change in your condition. You are made free from that marriage covenant, and from your relation to the law as a husband. The law itself (Gal. ii. 19.) hath had its subservience in bringing this about on your part, by convincing you of the sad things you had to expect from it, and that as a husband it could not help your wretched state : so that you was de- termined to betake you to the better hope which the gospel set before you, even Christ crucified : and by the crucifixion of the body of Christ it is, that, the demands of the law being satisfied, he hath acquired you to himself. So that by your fellowship with him in his death, having died with him, you became dead to the law, so hr as concerns marriage therewith, and its consequences : and you having risen together with Christ, are married to him ; and through faith your desire is towards him, your dependence is on him, as your most loving husband ; who by his resurrection from the dead, and its glorious consequences, is capable, as to secure your favourable standing before God, so to dispose and en- able you to bring forth fruit unto holiness and righteousness, in the service of God, and to his glory ; and to make you eternally happy with himself. These ends and purposes, once you became sinners, could not be attained by your mar- riage with the law. ©r ROMANS VII. 14o TEXT. 5. For when we mere in the fieshj the motions of sins which were by the law, did work in our members to bring forth fruit unto death. EXPLICATION. We shall now have occasion to observe and explain the ef- fects of the law, and of sin by the law, in those who are under the law, and married to it ; in so far as concerns the fruit they bring forth : and shall have occasion at the same time, to observe and explain what are the consequences of being married to Christ, so far as is mentioned in this context. It will tend much to clear our way as to these matters^ that we, in the first place, explain what is meant by flesh, fleshly or carnal, and being in the flesh, mentioned in this ver. 5. The use of these words is somewhat various in scripture. When they appear to have a moral signification, they have commonly one or other of these meanings. 1. The epithet and character of carnal, oi' fleshly, is given to the Mosaic ordinances or institutions. The epistle to the Hebrews calls the ceremonial law, the law of a cartial com* mandment, Heb. vii. l6: and hj purifying of the flesh, or a fleshly purifying, appears to mean an external ceremonial purification, Heb. ix. 13. In these ordinances there was much external labour, and great variety of external obser- vances : and the Levitical institutions and worship had in them great external ceremony, stateliness, and pomp ; which suits the disposition of the flesh, and hath been ever, and continues to be, most agreeable to men that are carnal, v/hose hearts are not sufficiently well disposed for spiritual worship. Hence it hath happened, that a prevailing carnal disposi* tion, which increased as men's relish of spiritual worship de^. creased, hath introduced into the Christian church and wor- ship much external ceremony, pageantry and pomp. Many in latter times have complained, that the reformed churches have made divine worship too naked, simple, and unadorn- ed. The great men of the world seem to think, as if there ought to be that stateliness in the house of God, that becomes their own courts and attendance : and carnal men are com- monly of the same disposition and way of thinking. But as we think it most right and safe that the Lord should not 6 144j explication and paraphrase have occasion to say of any thing in our worship, It is what I commanded not, neither came it into my mind, Jer. vii. 31 ; so we reckon that external plainness and simplicity is, in its own nature, most suited to the worship of God, who is a Spirit, and desires to be worshipped in spirit and in truth ; and most suited to the more spiritual gospel dispensation. It is agreeable to the notion which scripture gives us, to call the Old Testament state of the church, its state of child- hood, or nonage ; and the Lord condescended to the weak' r.ess of his church in that its childhood, in appointing ordi- nances suited to it. As in the case of the Corinthians, the apostle doth, to the notion of their being babes, join that of being carnal ; so to the childhood of the church, the Lord accommodated carnal ordinances. But then there is a great difference between being, in some sort and degree, carnal, and being in the Jiesh ; which is the expression here, ver. 5. The former is said of the Corinthians, who were in Christ and saints, 1 Cor. iii. 1, 3. and who could not be said to be in the flesh. They indeed are said to be carnal, for the carnal lusts, passions, and divisions that prevailed among them. But thouo-h the Old Testament ordinances are called carnal, I do not see that even carnal ov fleshly is given as the cha- racter of the Old Testament church, or of men as members of it. But to be in the flesh, can by no means be understood as their character ; as will appear by explaining that expres- sion hereafter. Yet some learned men, who understood the apostle as rea- soning here concerning the Mosaic law, and the abolition of it, endeavour to bring about this of being in the flesh, to be the character and state of the Old Testament church and its members; and for this do found, in some sort, on the cha- racter ci carnal given to the Mosaic ordinances. Dr. Whitby attempts this; but somewhat aukwardly. His paraphrase gives the fifth verse thus: '' For when we were in the flesli^ " (i. e. when we lived under the carnal ordinances, withoift " the assistance of the Spirit,) the lustings of sin, c^t." But by what warrant, or for what reason, would he connect these things ; to be under the Old Testament ordinances, and to be without the assistance of the Spirit } The Doctor himself is not satisfied with this : and he corrects it, for a rrood reason mentioned in his note. " I judge, saith he, that, ^' when we ivere in the flesh here, doth not only signify to « be under the carnal ordinances of the law, for so were '■' all the pious Lsra elites, from Moses to the gospel times—" or ROMANS VII. 14^5 If, say I, true Israelites, Israelites indeed, were pious, free from the dominion of sin, and holy men ; as there were many such under the Mosaic ordinances, carnal as these ordinances were : then surely the abolition of these ordinances, and of the Mosaic law, was not necessary, in order to free men from the dominion of sin,and of carnal lusts. The Doctor goes on : ^' But more especially relates to " them, who living under these ordinances were themselves " carnal, and without any assistance of the Holy Spirit-* ^' And if of such only we understand the apostle's following '' discourse in this chapter, the sense will be clear." But in that way the sense will be far from being clear ; yea, the apostle's argument will be quite perplexed and unintelligible. The Doctor, and several other learned men, make the de- sign of the apostle's argument to be the abolition of the Mo- saic ordinances, making the church free from the obligation of that law ; and to give reasons for it. But what subser- vience will this, ver. 5. have, according to this interpretation, to that scope and purpose ? As there were many pious Is- raelites, holy men, having the assistance of the Spirit; so there were many who were carnal themselves, and had not the assistance of the Spirit. But what doth this say for the abolition of the Mosaic ordinances, more than it would for the abolition of gospel-ordinances, that there are now under these many who are carnal themselves, and have no prevailing as- sistance of the Holy Spirit t \ Dr. Doddridge's paraphrase gives it thus : " JVhen we were *' in theflesk, that is, under the comparatively carnal dis- '' pensation of Moses, a variety of sinful passions, ^-c." If the character of comparatwely carnal, should be allowed to be given to the Mosaic dispensation ; yet that makes no good reason for holding, that men for being under it were in the Jieskj or that these mean the same thing, to be in the flesh, and to be under the comparatively carnal Mosaic dispensation ; as will fully appear in explaining a little hereafter what it is to be in the flesh. The worthy writer certainly did not reach the true meaning of this place. 2. The flesh is sometimes mentioned with respect to men's false confidences before G<)d, and the grounds thereof. So of the true circumcision it is said, Phil. iii. 3. that they have no confidence in the fl.esh. Dr. Whitby paraphiases it, " »o *' confidence in the circumcision oi the flesh." I see no reason he could have fur restrictiqg the matter to circumcisio?i ; since a little belov/ the apostle puts a great deal more in the 146 EXPLICATION AND PARAPHRASE grounds of this carnal confidence, particularly his nea/; ai)d that touching the righteousness ivhich is in the law, he was blameless. As he "doth, ver. 5. to conjidencc in the fUsh, oppose rejoicing in Christ Jesus ; so, ver. 9. he represents, as the true ground of a sinner's confidence before God, that righteousness which is by the faith of Christ. So upon the whole, we may justly reckon, that by carnal confdtnce, he means every thing different from this righteousness by the faith of Christ, upon which carnal self-deceiving hearts may found their confidence : such as external privileges and ad- vantages, and men's own righteousness; which tends to self-exaltation, and so is agreeable to the temper and dispo- sition of carnal hearts. As to the evangelical grounds of confidence, these are the things of the Spirit ; and so it is the illumination and influence of the Spirit that prevail with our hearts, and effectually direct us to found upon them : acording to Gal. v. 5. JVe through the Spirit wait for the hope of righteousnesx by faith. Every confidence different from this is what natural principles, and the self-exalting dis- position of the heart lead men to. As the flesh draws a quite different and opposite way from the Spirit, in what concerns purity and holiness ; so it doth also in what concerns men's confidence, and the grounds thereof. How 'farfeshly or carnal confidence is concerned in the sub- ject of our context, v/e may see hereafter. But certainly it is not in view in this fifth verse, where being in the flesh is mentioned in view to the motions of sin, and bringing forth fruit unto death. 3. Most commonly the flesh (used in a moral sense) sig- nifies the corruption of nature, the evil principle of sin in men ; or human nature as corrupted by sin. The v:oi'(\. flesh may have been transferred to this use and meaning, from a view to the body, and the excitement it gives to various evil af- fections and lusts, which are accomplished and gratified by the body. It was in this part that the moral depravation of nature was most obvious, striking and sensible : which might have occasioned the corruption of nature in general to be called t/iefl^sh. But it would make odd work in language and interpretation, to confine the meanings of words to what they would import by their derivation, and original meaning. The sense of words is to be determined by the use of speech; and the meaning of scripture-words is to be determined by the scripture-use especially. If we observe the scripture-use, we shall find the flesh, OF ROMANS VII. 147 and the lust of the Jlssli in a more restricted sense. So 1 John ii. 16. the lust ofthejksh means that sort of lust, in particular, which receives its excitement from the body, is accomplished by, sjad brings special defilement and dishonour on, the body. But the ill moral meaning of xhefesh is not to be restricted to this. In 2 Cor. vii. ] . if there are ^filthinesses of thefeshf there are also Jilihinesses cf the spirit : and the lord d«th, John viii. 44. mention to the Jews the lusts of their father the devil. But there is in scripture mention of the fesh in so large a sense, as to comprehend filthinessesr of the flesh, and of the spirit ; j'ea, all sinful lusts, and cor- rupt unholy affections whatsoever. In this large sense of the word is Jksh mentioned. Gal. v. 19^ 20, 21. where we have a numerous list of these called works of thefesh : some of which, it is plain, have place in creatures that have no body, no connexion with flesh in their personal constitution. But what is it to be in the flesh ? We have several simi- lar expressions in our own language. A man is said to be in good humom-, when good humour is prevalent in him ; to be in wrath, or in anger, when wrath or anger is prevalent in him; to be in drink, when the influence and effect of drink is prevalent. This would lead us to think, that to be in the flesh signifies to be under the prevalent influence and power of that corrupt principle or depravation, which, we have seen, the scripture means by the flesh. The apostle Paul directs us, in a very clear manner, to understand the expression thus. He mentions, chap. viii. 5. being qfter the flesh ; which is certainly the same as to be in the flesh, ver. S. where he says. The?/ ivho are in the flesh ca?im ■not please God. Will any say, that Israelites of old, for being under the carnal ordinances of the Mosaic law, were in the flesh, and so could not please God ? As none will say this, it is plain, that the apostle cannot here mean the Mosaic law, or the state of men under it. He helps us to understand fully what he means by being in the fleshy oy what he states in opposition to it, ver. Q. Ye are not in the flesh, but in the ^Spirit, if so be that the Spirit of God dwell in yon. Now {fany man have not the Spirit of Christ, he is none of his. Here it is evident, that being in the Spirit doth not sig- nify merely having a temper and disposition conformed to Christ, and suitable to the spirituality of the gospel. It im- ports to have the Spirit of Christ, the Spirit of him that rais- ed up Jesus from the dead dwelling in a man, as ver. 10. even that same Spiiit by whom (as in that same ver. 10.) 148 EXPLICATION AND PARAPHRASE God shall quicken the mortal bodies at the resurrection ; which doth not dwell in any that are under the curse of the law ; or in any but those he hath brought unto union with Christ,, who are born of the Spirit, and so are renewed in the habitual and prevaihng temper and disposition of their hearts. It is clear, in the apostle's words, that it is by that Spirit, and by his operation and influence in men, that they come out of their carnal state, and from being in the flesh. Being in the Spirit, and having the Spirit of Christ, upon the one hand, and being in thejiesh, destitute of the Spirit, on the other, are the characters and states of men that are contradistinguished. As the Spirit cometh not by the law, they that are under the law, being without the Spirit, must be in the flesh : and they who, having the Spirit, are led by him, (Gal. v. 18.) are not under the law ; as is there said. By being in the flesh, is certainly meant a character and state commensurate to being under the law. This evidently suits the apostle's scope, and his view of explaining these words, chap. vi. 14. Sin shall not have dominion over you ; for ye are not under the law. But what concerns the Mosaic ritual and ceremonial lav/ hath in this, none of the learned, who suppose it to be here meant, have been able to explain, to the satisfaction of any, who are not disposed , to take things from them implicity. Let us now look to Mr. Locke's interpretation of being in the flesh. His paraphrase gives it thus : " When we were '' after so fleshly a manner under the law, as not to comprc- " hend the spiritual meaning of it — our sinful lusts," <^'c. But the apostle is speaking in general of being under the law, and married to it ; not of being under it in a particular ^c*/i- h/ manner. Indeed in the latter times of the Old Testa- ment, the Jews did become generally ignorant of the spiri- tual meaning of the Mosaic law. But the true seed of Abra- liam, the truly faithl^ul, in all times of the Old Testament, were not so. Yea, in that very evil time of the Jewish church, when the Son of God came in the flesh, there were such as Zacharias, Simeon, Anna, and many others, who waited earnestly for the consolation of Israel, I^uke ii. 25. and those who looked for redemption in Jerusalem, ver. 38. who certainly understood much of the spiritual meaning of the Mosaic law and institutions. It appears then, that being under the Mosaic law did not,, of itself, disable men to un- derstand the spiritual meaning of it. So there is nothing here, acccjding to this interpretation, that can be connected OF ROMANS VII. l^ With tlie genera] purpose, as this writer understands it, of the necessary abolition of the Mosaic law. The same writer says in his note : ^' The understanding " and observance of the law in a tare literal sense, without '' looking any farther for a more spiritual intention in it, St. " Paul calls being in the fie sh." But it has been here proven, that that is not Paul's meaning. In the latter part of that same paragraph, he doth, with respect to the ritual law, re- fer to Heb. ix. 9, 10. and adds, " Which v*hilst they lived *' in the observance of, they were in ihefiesk. That part of '^ the Mosaic law was wholly about fleshly things. Col. ii. 14. " — 23. was sealed in tlie flesh, and proposed no other than '' temporal fleshly rewards." But if that part of tfie Mosaic law emplcyed men outwardly about fleshly things ; were they not, at the same time, shadofi's of good things to come'? Heb. X. 1. did not the Mosaic sacriflcal service assure them of a future real expiation of sin ; yea, foreshadow heavenly and eternal blessedness ? The enlightened holy persons, who understood in some good degree the spiritual meaning and intention of the law, (as there f.-erc such in every part of the Mosaic period,) were they indeed in ihef.esh, according to the meaning of the context under consideration ! This learn- ed writer makes great shew of his method of studying, and the rules he observed in interpreting the parts of Scripture he writ upon. But we may observe, on divers occasions, that these rules were bette'r observed by former writers, whom he does -not mean to advance in the esteem of his readers. If he meant to interpret Paul by Paul himself, (^which is one principal rule he frequently mentions,) he had not far to go, in this same discourse of his, to find the apostle (chap. viii. 5, 8, 9.) interpreting very clearly what he meant by that expression, being in thefiesh, as hath been shewn here above. As these things are so cleai", I cannot but wonder that Dr. Hammond should thus paraphrase this fifth verse : "'' This, (to wit, to bring forth fruit unto God, ver. 4.) while; " we lived under the pedagogy of the law, was not done by " us — For while we were under these carnal ordinances, " though all sinful practices were forbidden by that law— " yet our sinful desires and affections — that law had not *' power to subdue." Some men write, as if being under the pedagogy of the law, and being under the law in the sense of our context, (in that sense in which they who are under the law are under the 150 EXPLICATION AND PARAPHRASE dominion of sin, chap. vi. 14.) were the same thing; which is very wrong. The true cliurch of God, the heir, (Gal. iv. 1, 3.) whilst a child, was under that dispensation and peda- gogy. But we must not say, they were m thejiesh, in the sense the apostle here evidently means, and wholly destitute of the Spirit : or that there were so many holy men in these times, without the sanctifying grace of the Spirit. Some men do not allow the Spirit his proper work, in sanctifying men under the New Testament dispensation. It would sometimes seem as if they thought, that under the Old Tes- tament, men pleased God, and became good men, without the Spirit altogether. This needs be the less wondered at, that tliey suppose that Heathens may please God with their virtue, without any revelation of the law or gospel, or of the promise of the Spirit. But the scripture gives another view of things. If under the gospel-dispensation men are desti- tute of the Spirit, as very many appear to be, they are in the f.2sh : and men under the Mosaic pedagogy, who proved by their disposition and practice that they had the Spirit of God dwelling in them, they were not in the flesh, nor under the law, as law is meant in this context ; but, as to the real state of their souls, under grace, and in favour with God. Though still, as hath been said formerly, allowance is to be made of greater abundance of the Spirit, and of spiritual blessings, in the period that hath succeeded the actual propitiation by the blood of the cross, and the ac- tual j-esurrection and ascension of the Lord Jesus Christ. What a strange interpretation then is this of Dr. Hammond ! Did not believers anciently, the true seed of faithful Abra- ham ; did not the heir, though a child, yet being truly a child and heir, bring forth fruit unto God ? If the law did not subdue sinful desires and affections then ; neither is it the law (to the authority and obligation of which men are still subject) that doth now subdue and mortify these desires and affections. By what hath been said, it is evident, that to be in the Jlesh, and destitute of the Spirit, is not to be connected with being under the Mosaic legal pedagogy; but with being wider the law, in that sense in which all men are naturally so, until they become dead to the law by virtue of the cross of Christ, and by being united to him by true faith. The expression that falls next to be considered is, the rno- iions of si)is which are by the latv. The Greek word TTct^uxTx, signifies more precisely passions, or affections, as OP ROMANS VII. 15i the English margin gives it: and the affections of sins, a Hebraism, is the same as, sinful affections, or lustings. These are naturally in men ; but they are considered here as put in motion, or excited ; and this by occasion of the law. Mr. L.'s paraphrase hath it, " That remained in us under '' the law;" and he brings some instances in which "^icc is so used. Our rendering, by the law, which is according to the most common meaning of that preposition, he says in his note, " is a very literal translation of the words ; but leads ^' the reader quite away from the apostle's sense, and is fain *' to be supported by interpreters that so understand it, by *^ saying, that the law excited men to sin by forbidding it. *' A strange imputation on the law of God." Put this is said without any good reason. It is just to say, that the precept, prohibition, and fearful threatening of the law, do, instead of subduing sinful affec* tions in an unrenewed heart, but irritate them, and occasion their excitement and more violent mxOtion. Nor is tlsis a strange imputation on the law of God ; which is not the pro- per cause of these motions. These are to be ascribed to the corruption of men's hearts ; which the apostle insinuates, when he ascribes these sinful motions by the law to men in the flesh. The true state of the case between the flesh, or the evil principle of sin, and the law, is, that the flesh or sin workcth death in a man by that v/hicli is good ; as is repre- sented here, ver. 13. The matter has been often illustrated by the similitude of the sun ; by whose light and heat roses and flowers display their fine colours, and emit their fragrant smell : whereas by its heat, the dung-hill emits its un- savoury steams and ill smell. These various and opposite effects are from the different objects, and their different na- tures. So the law, which to a sanctified heart is a mean of holy practice, doth, in those who are in tlie flesh, occasion the more vehement motions of sinful affections and lustings : not from any proper causality of the law, but from the ener- gy of the sinful principles that are in men's hearts and na- ture. There was great wrath and sinful passion in Jeroboam, by the reproof of the prophet, 1 Kings xiii. 4. This was not to be imputed to the prophet, but to Jeroboam,' a man in the flesh. In David, a man of very different character, Nathan's very sharp reproof had no such effect. If the apostle meant here, ver. 5. only motions of sins under the law ; this would give him no occasion to vindicate the law, as he does, ver. 7. Is the law sin ? God forbid. Dr. W. in answering Mr. %52 Explication and paraphrase L. concerning this point in his note, says, '*" Is this any '* lacre an imputation upon the law of God, than it is an im- " putation on his providence, that it provides the corn and " wine, which carnal men abuse to drunkenness and excess ?" Mr. John Alexander's late commentary before mentioned, says on this verse, *' To ascribe the motions of sin directly to *' the law of God as their origin, is not more impious than it is '' nonsensical." (It is not to the law, but to the flesh, that interpreters ascribe sinful raotions as to their origin.) He goes on, "And to account for this afterwards by the proneness *' there is in man to break through the restraint of a law, *^ merely because it is a law, and some thing commanded, is, *' to say the least, highly ridiculous." (Not vierely because it is a law ; but because it commands what the corrupt heart is averse to, and prohibits what the corrupt heart loves.) In his next paragraph he says, ^' To ascribe the existence '*■ of sin to the law of God inciting and irritating it, must be *^ quite out of the question — I do not say with an inspired *' writer, but with any writer of common sense." But none ascribe the existence of sin to any influence of the law of God. It exists as an evil principle in the corrupt nature of man, and exerts itself in sinful affections and lustlngs by oc- casion of the command, prohibition, and threatening of the law. I do not think there needs any moi-e aaswer to this writer than hath been already suggested. The young man's heat put forth strong words, (impious^ nonsensical, highly ridiculous, and contriiry to common sense.) But v.'hen he was so warm for the honour of the law ; vrould he not have been in great commotion, if he had heard a man say even of the gospel itself, that to some (2 Cor. ii. l6.) it was the savour of death unto death} For the last clause of this verse, — did work in our members to bring forth fruit u7ito death '. Dr. Doddridge's paraphrase hath thus — " were alctive in our members to produce vi- sible sinful actions." So indeed they do very commonly in men who are in the flesh. Yet I do not see that the Greek words suggest any thing about visible external actions. One sense, and indeed the primary sense of the verb ivi^yav, is, intus efficere, to effect ]nwardl3\ According to this one sense given by Erasmus and Vatablus (in Poole's Synopsis) is secrelo ageba?it ; nam occulta vis (so is added there,) diciiur, m^yiiocy velut in semine, el vis mentis in homiiie — acted secretly ; for a hidden power is meant by the Greek word, such as is in the seeds of things, or in the human mind. OP ROMANS VII. 155 The interpretation our Lord gives of the seventh command- ment, Matth. V. 28. proves, that sinful hists may be very- effectual, bringing forth fruit unto death, when there is no outward or visible action. A particular reason for my taking notice of this here may appear hereafter. PARAPHRASE. 5. So far were we, whilst under the law, from bringing forth fruit unto God, that being then in the flesh, in our corrupt and unregenerate state, under the dominion of sin, our sinful affections or lusts, awakened by the prohibition and threatening of the law, did work in all our faculties and powers such unholy fruit as tendeth to death ; and if grace prevented not, would certainly terminate in death : the law, with ^11 its strict prohibitions, and fearful denunciations, being weak, through the prevailing power of the flesh, and not able to subdue these sinful affections and lustings in us. TEXT. 6. But now we are delivered from the law, that being dead wherein we were held ; that we shoidd serve in newness of spirit, and not in the oldness of the letter. EXPLICATION. The expression, ver. 4. was, dead to the law ; here it is, delivered from the law. The sense in general is the same. But there is some question about the right reading of the next clause ; That, or, it (to wit, the law) beijig dead where-- in we were held. If we take it not thus, there will be this seeming inconvenience or impropriety ; that, though in set- ting forth the similitude he had mentioned, marriage to be dissolved by the death of the husband, without any mention of the death of the wife ; yet there is nothing of the d«ath of the husband (the law,) in the application of the similitude to his subject. This seeming impropriety is avoided by our reading ; which is supported, as some of the learned relate, by one ancient copy (that of Vienna,) and by the authority of Chrysostom : and thus later writers do commonly take it. There is besides a suitableness in the expression to that of ver. 2. which tends to favour our reading. Tliere, setting forth the similitude, he says. If the husband be dead, she is 154 EXPLICATION AND PARAPHRASE loosed (Kotr^yviTcti) from the law of her hishand. So here, ver. 6. where, according to our reading, there is mention of the death of the law, the expression is {Kotrv^yr^^r.^ivj) we are loosed, or delivered from the law. The other reading the Enghsh gives on the margin ; we being dead to that wherein, or whereby, we were held : and so the matter is expressed, ver. 4. Ye also are become dead to the law. This is the reading of the ancient MSS. generally ; according to which several ancient translations render ; and so the text is cited generally by the ancient writers of the church. It is not easy to find arguments sufficient against a reading so well supported : though at the same time, after saying so much about it, it makes no odds as to the main subject and argument. Concerning servifig in newness of spirit, and not in the oldnesa of the letter. The last part of the verse comes now to be considered. That we should serve in newness of spirit, and not in the old-* ness of the letter'. It is plain the apostle hath in his view the difference in practice of those who are under the law, and married to it, and of those who were disengaged from that first marriage, and married to Christ. He had repre- sented, ver. 4. the consequence of being dead to the law to be, to bring forth fruit unto God. Here he so varies the ex-i pression, as to give the hint of the particular sort and man- ner of fruitfulness ; it is to serve God in newness of spirit. But as to these who were married to the law, shall we say, they had no religion at all ; no design to bring forth fruit unto God, or to serve him ? this is not to be thought ; yea, were scarce consistent with being married to the law. But they served in the cldness of the letler. When was it then, that men served in the ohlness of the leiier ? In the general, according to the opposition here stated, it was when they were ?iot delivered from the law; when they were under the law, and in the jiesh : as we have seen these things conjoined. As the flesh hath its impurity and wickedness ; it hath its religion too. But this is not be connected with the Old Testament dispensati(ni, as peculiar to it. If many were carnal in religion under that dispensation ; many are like- wise now carnally religious under the New-Testament dis- pensation. It will make matters the more clear respecting this sort OF ROMANS VII. 155 of religion^ called here, serving in the oldness of the letter, that first we understand what it is to serve in nervness of spirit. It is in general, to serve God sincerely from such principles, dispositions, and views, as the Spirit of God gives to hearts renewed by him, and under his influence. More particu- larly, it is to serve God with faith and love ; with thankful- ness ; with entire submission and resignation ; w ith su- preme purpose to honour and please God ; submitting every desire and interest to the chief end of the advancement of his glory ; with a sincere purpose and course of uniform, universal, and cheerful obedience, joined with a true hatred and fear of sin. This new vf^Lj of serving God hath in it spirituality of desire and affection, raised above the earth and earthly views ; purity of aim and intention ; a most self-abasing humility, and self-denial, that suppresses the carnality of self-confidence, with respect to our righteousness or strength ; and founds a solid confidence on Christ only for both righteousness and strength ; which is the sort of confidence the Holy Spirit directs to, and which he inspires into all that are taught by him, and under his influence. As this new way of serving hath for its principle in the heart the prevailing love of God ; so there is joined with that love, and flowing from it, the true love of man : by which, besides that special brotherly kindness, which Chris- tians owe to one another, the heart is turned to a sincere, Hniversal, and fruitful benevolence towards all men : this love prevailing over these malignant passions and lusts, that are contrary to it, such as selfishness, pride, malice, wrath, envy, revenge, cruelty ; which are to be ascribed to the flesh. Such is serving in newness of spirit, by the Spirit of God renewing and influencing the hearts of men. Opposite to this is, serving in the oldness of the letter. Let us now consider what this is. Som.e have said, that this is serving according to the literal expression of the law, in outward work and service only. But this doth not define the subject justly. The literal expression of the law reaches farther than to outward work and service. The law says in plain and literal expression. Thou shalt love the Lord thy God, and thy neighbour as thyself ; and the sinceirty of neither is in serving according to the oldness of the latter. For further understanding this subject, it is fit we have recourse to that place, 2 Cor. iii. 6, 7. Who hath made us able ministers of the new testament, not of the letter, but of the spirit : for the letter Jcilleth, but the spirit giveth Ife. But if 156 EXPLICATION AND PARAPHRASE iJie viinistraiion of death wriiteti and engraven in stones, was glorious, &c. Here it strikes at first sight, that when the apostle is speaking of the letter, the law he hath in view is not the ce- remonial law. Is is plain, that by letter he means the moral law ; as it was it, and it only, that was written and engrav- en in stones. The word y^ajt-cfAx, signifies letter, as we render it : but is often put for writing ; and seems to be so meant here ; where the discourse is of the law n)ritten — in stones. He hath made ns able ministers not of the writing ; that is, not of the law written in stones. Wolfius on this place (2 Cor. iii, 6-) re- lates, that some of the learned v/ould have the word we ren- der letter, rendered simply, law. He adduces some instan- ces to- this purpose ; and gives a. particular passage of Iso- crates, which is to this sense : That wise rulers should be careful to have the love of justice implanted in the hearts of their people, rather than (r^^j crroci? iy.7T>.7:'Ko:'iM ypKy^unTay) to have their public galleries filled with letters, or writings ; that is, with laws published by writings on their walls. Ac- cording to this the apostle's words to the Corinthians, ver. 6. may be thus understood; God hath made us able ministers of the new testament, not of the law, which conveys nothing to the hearts of men, to give it effect; but of the gospel, which is the ministration of the Spirit. Let it be next observed, that serving in the oldness of the rvriting, or of the law ; that is, in the old manner, as when under the law, is to be so understood, as to include nothing in it that proceeds from the special grace and influence of the Holy Spirit. For serving God in newness of spirit, and serving in the oldness of the letter, are the things that are here (Rom vii. 6.) stated in opposition. "The consequence is, as the Spirit cometh not by the law, that serving God in the letter is, such service as the law, by its authority, light, and terror, can procure from one under the law, and in the flesh ; not having the Spirit, or his sanc- tifying grace and influence. It imports such service as the law in the conscience, and the carnal nn regenerate heart, by natural strength, with the exertion thereof in earnest endea- vour, can work out between them. Tlic authority of the law in the conscience may procure from one in the flesh, and un- regenerate, not having the Spirit, a considerable outward con- formity; without any principJe within better tlian a selfish, slavish, mercenary, carnal disposition, influenced by the ter- OF ROMANS VII. 15? rors of the law, and the pride of self righteousness. But the law, and the greatest efforts of one under the law, in the flesh, cannot set the heart right, with regard to the love of God, overcome worldly lusts, or give truth and sincerity in the inward parts. If there is in any such persons the semblance of good af- fection and devotion towards God, with a serious design to do well ; yet to such we cannot ascribe any thing that cometh not but by the special sanctifying influence of the Hcly Spirit. Such indeed may sometimes bear amiable appear- ance and character in the world, and be useful in it. Such doubtless, was that rich virtuous young man in the gospel- liistory ; which relates, that Jesus loved him : yet being put to trial, his insincerity soon appeared. Though Paul asserts of himself before the Jewish council, I have lived in all good conscience before God until this day ; yet, whilst he was under the law, he or his righteousness were not pleasing to God, nor pleasing to himself, when he came to be better instructed. The unbelieving Jews had a zeal of God, and followed after the law of righteousness ; yet their religion was wholly carnal, there was no true holiness in it. Men may have their minds well furnished with sublime sentiments concerning theamiablencss of virtue; and with this abound in external works of right- eousness, and be in condition to recommend the virtuous course, from the peace and self approbation men may have in that way ; and 3^et all the time their righteousness be es- sentially defective, not rising above the oldness of the letter, nor having at the root of it in the heart the necessary and essential principles of true holiness. In the meanest soul, united and truly married to him that rose from the dead, there is (often with great disadvantage otherwise) a sinceri- ty of holiness, as to inward principles, and uniform practice, that makes his righteousness to exceed the righteousness of the scribes. Mr. Alexander, in his note on this verse, says, " y^au^uXi which we translate the letter, denotes the writing or contract " supposed to be made between sin and sinners." Well ; marriages are wont to be preceded by contracts. This is lanciful enough : but to what hath been said on this nothing needs be added. At the same time I cannot but somewhat wonder at Dr. W.'s way of expressing himself. He says, (annot. on Rom. vii. 3.). " That Israel was married to the law, or to him *^ that put them in subjection under it, and were liis spouse. juS EXPLrCATlON AND PARAPHRASE *f Jer. iii. 14. and so obliged to serve God in the oldness of '' the letter/' I think it very clear, that serving in the old" 7tCss of the letter, is of very different kind from that service vvhich men in every stale and time have been obliged to ; even after all the allowance that is to be made of a greater abundance of the Spirit \mder the gospel dispensation. But the learned writer thought it was the Mosaic ceremonial law tiiat the apostle meant in this context: a notion which hath been shewn to be quite destitute of foundation. According to this notion he seems to have thouglit, that serving in the old manner of the letter, or law, was serving God in the ce- remonial service of the Old Testament. But that service cer4;ainly was not incompatible with serving in spirit, accord- ing to the degree of these times. Whereas here these two ways of service are set forth as opposite and incompatible : and it is plain, that serving in newness of Spirit here, ver. 6. is the same with bringiiig forth fruit mito God, ver. 5. Let us observe how the Doctor doth in his note on this verse explain serving in the newtiess of the spirit. He says. To serve God in the spirit is, 1. To serve him with a free- dom from the prevalency of the flesh, by virtue of the Spirit. 2. To serve God not chiefly with bodily service, and cainal ordinances ; but in the spirit of our mind. 3. To serve him by the assistance of the Spirit, so as to live and walk in the ■Spirit. But did not the Lord require under the Old Testa- ment, that all these three things should be in the service of his people ; and did not holy men indeed so serve him ? I know the Doctor would acknowledge so. According to him llien, persons under the Mosaic law were obliged to serve God with all that he includes in serving in newness of spirit; and were, at the same time, obliged to serve in the oldness of the letter : which doth by no means consist with the apos- tle's way of representing things here. PARAPHRASE. tj. But we believers in Christ Jesus are now delivered from the law, by which we were held fast, to be dealt with as to life and death absolutely according to the conformit}' or nonconformity of our behaviour to its will and command; thoufrh it could not enable us to bring forth good finit, or do acceptable service : and we are so delivered by its being dead to us, (or, our being made fiec, as by our own death, from cur relation to it, and from its consequences;) and this in OF ROMANS VII. - 159 order that ne, being married to Christ, might serve God in a new manner, agreeable to the principles and disposition of souls renewed by his Holy Spirit, and under his influence ; not according to the old manner of a carnal religion, produc- ed by a fleshly heart, under the mfere influence of the light, authority, and terror of the law, which can produce or procure no true holiness or acceptable service. TEXT. 7. Whal shall we say then ? Is the law sm ? God forbid. Nay, I had not known sin, but by the law ; for I had not known lust, except the law had said. Thou shalt not covet, EXPLICATION. The expression here in the first clause, is such as the apostle uses on several occasions, when he introduces an ob- jection against his doctrine or explications, as hath been ob- served on chap. vi. 1. The objection here seems to be level- led against what he had said, ver. 5. The motions of sins which were by tbe law — The objection means, as if what he had said implied that the law favoured sin, and was the cause of it : the absurdity of which were very evident. He rejects that inference and conclusion with abhorence; and brings an ar- gument to prove, that the law does not favour sin, nor is the cause of it. He shews that the law forbids sin ; and not only prohibits it in the outward practice, but pursues it in the innermost recesses of the soul, and directs its strict pro* hibition, and awful sanction, against the first motions of it there. It not only forbids the outward act of unrighteous- ness and rapine ; but speaks with all its force and authority to the heart, sajang. Thou shalt not covet. It discovers by its light the secret motions of sin inwardly, reproves and judges them. Therefore the cause of sinning must be looked for elsewhere than in the law: and indeed he had given the hint of the proper source and cause of every sinful motion by saying, ver. 5. When we were in the flesh — It was the flesh (the corruption of nature thereby meant) that was the true cause of sinful motions by occasion of the law. These words. Thou shalt not covet, are the general expres- sion of the tenth commandment; and the apostle may mean, that this last of the commandments served him for a key to 1(J0 EXPLICATION AND PARAPHRASE. all the commandments^ to lay open to him the spirituality of them. Yea, we may suppose the apostle to be speaking on a more extensive view, than to design merely the tenth commandment. / had not, saith he, known epithymiaNj except the law had said, ouk epithymeseis ; and ver. 8. Sin wrought in me jpasan epithymian. The Enghsh read- er seeing the Avords in our common characters, has access to observe, that what we render by three different Avords, lust, covet, concupiscence, ouglit strictly to be rendered by one of them, thus : / had not known lust, except the law had said, Thou shall not lust : and, Si/i wrought in me all manner of hist. Now as the carnal mind is not subject to the law of God, there ks in it lusting in opposition to every command in particular ; and every commandment is so to be understood, as prohibiting the particular lusting or concupiscence, that hath the least tendency to the prohibited act. This appears by our Lord's interpretation of the sixth and seventh com- mandment in Matth. v.; and the expression in our context, ver. 8. seems to favour this interpretation. The compre- hensive expre^ssion, all manner of concupiscence, includes each particular sort of concupiscence, as directed against each commandment ; not merely the concupiscence that is a transgression of the tenth commandment: though the expres- sion of that commandment, respecting the heart only, might be the mean leading him to the view of all the command- ments I have been representing. The apostle doth here give an instance of some thing, wliich. by the teachers and other Jews of his time, was ge- nerally thought not to be sin. They thought there was no tiansgression or sin, but in external omission or commission. Though some Jewish writers since that time appear to have ihougTit more justly on tins point; j'et it was in former times as hath been said. It is needless to produce quotations from Jewish writers to this purpose ; though some are pro- tiuced by the icarned. When our Lord, after mentioning (Matth. V.) the sixth and seventh commandment, adds con- cerning them severally. But I say unto you, Whosoever is angry — jviluoui a cause — Whosoever lookelh on a woman to lust after her, ver. 22, 28. it is plain it had been needless lor liim to have expressed himself in this manner, as in op- position to others, if there were not those who held, that the outward work only was sin ; not the inward affection or lust- OF ROMANS VH^ l6l But then It is likely that the apostle meant something more than to say, that it was the prohibition of the law that shewed him this to be sin in its own nature. If he meant no more than that, he might as well have given the instance of some outward work, as. Thou shall not steal : as the sin- fulness of any work, outward or inward, consists in its con- trariety to the law. But he seems tu design not only to say, that by the law, he knew what was sin in itself; but that it was the law that shewed him sin in himself, that he had not been sensible of. He had been a Pharisee, and with great zeal and earnest effort serving in the cldness of the letter, as he understood it. His mind being biassed by corrupt teach- ing and sentiment, he thought himself chargeable with no sin; until the law struck at his heart within him, as subject to its authority and direction no less than tlie outward man. Then (as if he had said) alas ! how much sin had continued in powerj and at rest within me, unreproved, unresisted, under the cover of external righteousness, and skreened with the most full self-approbation; until tJie law entered, and darted its light into my heart, with awful authority, and found there what proved me a wretched siimer ; as it says in the sense of every commandment. Thou shall not lust 9 Until then he thought all his v/orks were good. Now he sees all his works, taking into the account the evil principles, and the concupiscence, which in various formswas at the root of all his works, to be evil. Instead of keeping all the command- ments from his youth up ; he then saw he had truly fulfilled none of them. Grotius, and after him Dr. Hammond, were of opinion, that in this context the apostle doth but personate others, and represent their case as if it had been his own : and in thus thinking, they, and some others since, do proceed on a very imaginary supposition, as if the apostle had used this method to avoid the offence of the Jews, yet adhering zealously to the Mosaic law : though it is indeed, they suppose, the case of these Jews he means. We do not, however, see that the apostle is so very artful, or shy of displeasing the Jews, when he is explaining and defending the truth against them, in matters wherein their salvation, and his own fidelity, were much concerned. If any Jews were to read the ninth, tenth, and eleventh chapters of this epistle, I dare say. themselves would not think that he much A\Tred their dis- pleasure. 3 l62 EXPLICATION AND PARAPHRASE Possibly there was something more than they express that pinched tliese learned men. Perhaps they had so good opi- nion of Paul's religion before he knew Christ, (for he here speaks of that time,) that they could not think such things as he mentions could be applicable to him, even when he was in that condition and way. For if Paul, who, having the advantage of revelation to direct him, laboured so hard, and with zeal of God, to be righteous, even before he knew Christ, had no true holiness, nor was acceptable to God, or in the way of salvation ; will not this tend to bring very low, on the one hand, our opinion of the powers of nature and free will ; and our opinion, on the other hand, of the salvation of virtuous Heathens, and Mahommedans, who never in this life come to the knowled^-e of Christ? I leave to the livinc; to explain themselves on this matter, v;hen they please. I see that Dr. Doddridge foils in with the notion of the apo&tle's personating ethers even in this first context of chap. vii. In his note on this text, he says, " The character as- ** sumed here, is that of a man, first ignorant of the law, '' then under it, and sincerely desiring to please God/' Those under the law, as the apostle represents, are persons in the flesh ; and there arc great exceptions to the sincerity of persons in the flesh, as to desire to please God. *^ But " finding to his sorrow (so the Doctor goes on) the weakness *^ of the motives it suggested, and the discouragement under *^ which it left him : and last of all, with transport discover- '' ing the gospel, and gaining pardon and strength, peace and '^ joy by it — " It is the Mosaic law, and the condition of persons under it, that the Doctor means ; as appears fully by his paraphrase and notes en this context. Now as to that, allowing still that there is greater degree of light, com- fort and strength by the gospel, and gospel dispensation ; yet I would ask. Did not Abraham, did not his spiritual seed, the faithful of the Old Testament, under the Mosaic law, perceive in the promises made to him and them, (which the lav/ did not annul. Gal. iii. 17.) motives very powerful to engage them to holiness ? did they not receive |iardon and strength, peace and joy by these promises, by which they were encouraged and supported in a course of holiness, integrity, and fruitfulness ; until through faith and patience they at last actually inherited the prom.ises ? The Doctor concludes that paragraph and note thus : '^ But to suppose he speaks all these things of himself, as *^ the confirmed Christian that he really was when he wrote OF ROMANS VII. l6'3 "this epistle^ is not only foreign, but contrary to the whole '' scope of this discourse, as well as to what is expressly as-i» '* sertcd, chap. viii. 2." So he. It is plain, that these things the apostle speaks here of himself in the past sense, he speaks not of himself as the confirmed Chi-istian and true believer. But being the confirmed Christian, when he wrote these things, he had that experience on both sides, under' the law, and under grace ; in the flesh, and in the Spirit; which, on different occasions, he has brought forth, some- times in the past, sometimes in the present tense, under the direction of the Spirit of God, for the benefit and instruction of the church to the world's end. Before we leave this verse, there is yet one thing fit to be observed respecting that question. What sort of concupiscence or lusting is here meant ? The Papists, and some others, have held, that the very first motions of lusting, which spring up spontaneously in the heart, previous to all deliberation, and that are not entertaii.ed or consented to by the will, are not sin. Concerning tijis I see in the Synopsis, on tliis verse, a passage of James Cape!, a French divine, which is to this purpose and sense. He speaks here, saith this writer, of that concupiscence, which Paul would not have known but by the law : as is here said. But Paul could not be igno- rant of that which v»'as known even by the Heathens ; to wit, that a determined purpose of committing a wicked action is sin ; or that avarice, which is also called concupiscence, is sin. He must therefore be understood to mean, the inde- termined will of sinning ; or the very first motions of appe- tite, by which the will is tickled and provoked : which, be- cause it is not in our power to prevent them, many have be- lieved not to be sin ; nor had Paul known them to be sin, if he had not looked more closely into the meaning of the law. For it is this sort of concupiscence, that is meant by the pro- hibition of the tenth commandment, as the former sort is in the preceding commands. So that learned professor of Se- dan. As to these things, it may well be doubted if there is any so spontaneous and indeliberate motion of concupiscence of any sort, that hath not, in some degree, the consent of the heart and will ; and there is good appearance of reason for thinking, there is something of will in the veiy first motions of irregular appetite. And if the law of God enters, with its proper light and authority, it will surely find, that the very, first and spontaneous motions of irregular desire are 4 l64) EXPLICATION AND PARAPHRASE contrary to tlie purity and rectitude which it requires ; are to be ascribed to tJie pravity of the heart, and consequently are sinful : and so are coniprehended in the sin^ oF which Paul got the knowledge by the law. But the matter see ni jiot to be restricted to this. It appears by what our Lord says, in interpreting the seventh commandment, (Matth. v.) that there were those who then held, that inward lusting, however much entertained, was not sin. There is a i'urther proof of this in that passage of Josephus the Jewish historian, mentioned by Dr. W. and by others be- fore him, wherein that historian says, that the sacrilegious purpose of king Antiochus was not sin, as it was net brought to execution. Some Heathens may have known better than so. But there hath been sometimes occasion to observe, tliat a preconceived and darling opinion or principle hath occasioned men's overlooking, and even denying, truths, very evident in the scripture, and known by the very Heathens. If I mistake not, we shall see notable instance of this, before we have done with the very next following verse. Paul, having been brought up in the Pharisaical school, he might have it to learn, by the entrance of the light and authority of the law into his conscience, that any inward lustings, how- ever much entertained, were sin : which some of that sect, as Josephus in particular, did not tliink to be so. PARAPHRASE. 7. What sliall we think then of this account of our formcp .state, as we stood in relation to the law ; and of my men- tioning motions of sins which were by the law? Some will say, that this great absurdity may be justly inferred, that the righteous law of God doth indeed favour sin ; and is a <:ause of it. But by no means. I can relate I'rom n^.y ex- perience, that it was by the law that I received the know- Jedge and conviction of sin, in every instance. The law iorbids it; and that not only in the outward work, but in the first appearance of it in the heart, in the secret workings of irregular desire, and the very first motions of irregular affections. It is by its prohibition that I came to know lust inwardl}', more or kws consented to and entertained, to be sin ; as the tenth commandment says, Thun shall not covet ; and as every commandnBcnt implies the prohibition of every inward lusting in opposition to the duty commanded, or that hath the remotest tendency to tlie outward sinful work for- OF ROMANS VII. 16: tildden : and it was by the law, discovering sinful lustings and affections within me, and directing its sharp reproof and awful threatening against them, that I, who had been very righteous in my own eyes, saw first my great sinfulness, and very dangerous condition. It being then the truth of the matter, that the law is so adverse to sin ; surely the cause of sin, and of sinful passions and lustings in the heart, is to be looked for elsewhere than in the Jaw. TEXT. 8. But sin talcing occasion hy the cominaiidmen! , wrougld in me all mannei of concupiscence. For without the law sin was dead. EXPLICATION. In the fifth verse there is mention o^ the 7nolions ofsin-^ which were hy the law. Here it is. Sin talcing occasioji hu the commandment. The one place explains the other. If there are, as ver. 6. motions of sin by the law, that is not that the law is the cause of sin ; but, as here, that sin iakelh occasion hy the commandment. The word rendered occasion, Grotius renders impunity; sin having impunity by the precept or commandment : and he adduces a place of Thucydides, Vv'here he thought the word signifies so. The dictionary mentions no such m.eaning ; and Raphelius, cited by Wolfius, shews that Grctius did mis- take the place referred to; where the word hath no such sense. However, Grotius understanding it so in this text, explains himself by saying. Because to that commandment (respect- ing inward lusting, Thou shalt not eovet) there v/as no punishment annnexed, as to the commands forbidding adultery and theft, therefore it was despised. Dr. Ham- mond, who very commonly follows the other learned wiiter, speaks full to the same purpose. But if the Lord, the Lav/giver of the commonwealth of Is- rael, in prescribing to them the punishment they should inflict on these transgressions of his laws which should come under their cognizance, did not prescribe punishment of trans- gressions which did not come under their cognizance, such as inward transgressions and impurities : shall we therefore say, that the law of God allows impunity to inward unholiness and impurity ; or that the supreme Judge, who sees mens hearts, is not to punish it } Dr. W. brings ler 5 l66 EXPLICATION AND PARAPHRASE one reason against this interpretation, that it conU'adict^ tlie words of the law, which pronounces a curse on every one who continues not in all things that are written in the law to do them. But notwithstanding what Grotius and Dr. Hammond have said of the impunity of inward transgressions ; yet it must be agreed to on all hands, in the general, that the la%v denounced punishment for sin. Dr. Hammond makes use of this too for explaining the present subject. Sin had, or took occasion, or advantage, from this, according to him, that the law prescribed punishment without giving the hope of par- don. So sin took occasion from impunity; and likewise from the apprehension of punishment. Though he is wrong as to matter of fact, (so I may call it,) with respect to the law, on both sides ; yet on the general and abstract viev/ of the matter, these things are not inconsistent. For as to them who are in thcjlcsh, which is the common character of persons under the lavj, in the sense of this context ; if, through the dehision of tlieir mind, there is confidence of impunity, or if there is despair of mercy, sin dominant in such souls, will take occasion, in the one case and the other, to exert itselfj and shew its great power and malignity. By the law, it is the law of Moses that these writers mean. Concerning it, it is needful, before we gx) farther, to observe a distinction that is proper to be made. First, The law may be understood to signify, the whole system of religion in the Mosaic times of the Old Testament.. Dr. Hammond ex- presses it thus, (annot. on Matth. v. I?.) " In scripture the " IdiVj signifies sometimes, yea often, in one general notion, " the whole vv^ay of oeconomy among the Jews under the " Old Testament, (taken precisely by itself, without op- " position to the reformation wrought by Christ, and that ' " way that men were put into for their eternal weal) — the *' Old Testament course, the religion of the form.er age — " the whole body of their religion." 2. The law may be under- stood in a more narrow sense, to mean the system of precepts, or commandments, statutes and judgments, which God gave to Israel by Moses, to be -the rule of practice. Again, as to this last, the law may be understood of the moral law, which hath been, ar.d continues ever to be in force, in all times : or it may signify the ceremonial or ritual law given by Moses, which was peculiar to the church of Israel, and times of the Old Testament : which last is most strictly the Mosaic law. Now to answer on the question about remission of sins, according to this distinction ; the case was, tliat the precep- OF ROMANS VII. l67 tory moral law contained nothing about remission of sins ; nor doth it now. The moral law is still in force, and hath annexed to it the curse and denunciation of wrath against transgressors : in consequence of which it is, that he who helieveth not the Son, hath the wrath of God abiding upon him. It cannot be inferred from tliis that there is no remission of sins now. For remission of sins, and the happy consequences of it, come not, at this time, by the law, but by grace. Thus as to the ancient Israel ; if remission of sins came not by the law, yet they liad then the hope of remission, of acceptance with God, and of blessedness, and that by grace, and by the promise ; which was manifested to Abraham for himself, and for his spiritual seed, the faithful ; and which the law after- wards given, could not disannul, as Gal. iii. l?. Now, if in the religion of the former age, tlie whole body of the Jewish rchgion, as Dr. Hammond speaks, that is, in the law in the comprehensive sense, which is the first sense he gives of the law, there was ground for the hope of the remission of sins : it is not just to say, that sin look occasion by the law of Moses, as not giving the prospect of pardon ; or to mention that at all, in interpreting what he takes to be a reasoning concerning the abrogation of the Mosaic law ; as if that was needful for giving men the prospect of remission ; and there- by encouraging them to repentance and reformation. It is undeniable, that Israel, under the Old Testament, were en- couraged to repentance by the promise of forgiveness ; nor is it in this that the difference consists between the Old and New- Testament. Let us, however, consider more closely how Dr. Hammond expresses himself concerning this matter. Thus then he writes in his paraphrase of chap. vi. 14. '' It were the vilest thing in the world for sin to have do- '^ minion over you, who are no longer under the weak un- " efficacious pedagogy of the law, (which could only forbid " sin, and denounce jad(:::cment, but never yield any man ^^ that hope of mercy on amendment, which is necessary to " the working reformation on him, or checking any sin that '^ men are tempted to,) but under a kingdom of grace, where '* there is pardon of sin upon repentance." This passage must be meant of sin in outward practice; as the writer agreed with Grotius, that the law allowed impunity to the inward working of unholy lusts. But what meant he by the pedagogy of the law ? The word is taken from Gal. iii. 24. The law was our schoolmaster , (Troit^u-^iayoc^ pedagogue,) to bring us unto Christ. Now if the cliildren, 6 168 EXPLICATION AND PARAPHRASE the heir was under tutors or governors, (Gal. iv. 1, 2.) ar under a pedagogue during the Old Testament ; surely we are not to say, that it was his condition by this pedagogy, not having the remission of sin, to be only under judgment and wrath. The apostle gives us to understand otherwise; but that it was to the Jewish church a pedagogue to bring them unto Christ : except any shall be so absurd as to say, that the Mosaic law had this tendency and effect only when the gos.. pel was revealed, and the law came to be abolished ; but that, whilst it subsisted, it had no such effect to those who were under it. It is plain, that if in the pedagogy of the law there was denunciation of judgment, there was also the hope of mercy through Jesus Christ : and that the special use of the law, as a pedagogue, was to lead men to Christ, that they might be justified through faith. This was the v.ay in which Abraham was justified, and so he became tlie father of all them who believe; particularly of those who, being of the circumcision, did also walk in the steps of the faith of their father Abraham, Rom. iv. 12. Certainly tlie Doctor MTOuld not deny that there were many such under the pedagogy of the law : so that it was quite wild for him to say, that the pedagogy of the law denounced judgment, but gave not the hope of merc}^ But some men speak of the pedagogy of the law, as if they who were under it had been under a proper and strict covenant of works, that gave no hope to transgressors. This is very wrong. God did never make a new promulgation of the law, by revelation, to sinful men, in order to keep them under mere law ; without setting before them, at the same time, the promise and grace of the new covenant, by which they might escape from the wrath which the law denounced. The legal and evangelical dispensations have been but dif- ferent dispensations of the same covenant of grace, and of the blessings thereof. Though there is now greater degice of light, consolation, and liberty ; yet if Christians are now under a kingdom of grace where there is pardon upon repent- ance ; the Lord's people under the Old Testament were (as to the reality and substance of things) also under a kingdom of grace. Terrible as the appearance was, at giving the law from mount Sinai ; yet when the Lord was to renew the writing of the law on tables of stone, Exod. xxxiv. 1. — 9- ^^ declared his name, and proclaimed, The Loud, the Lord Cod mcrci' OF ROMANS Vtl. 1^^ fal and gracious, &c. There certainly could be no religion or sincere worship, in the Mosaic, or in any times, without the prospect of forgiveness. So David understood, Psa]. cxxx. 4. There is forgiveness with thee, that thou mayst be Jearerl, With what earnestness, and humble confidence, did the Psalmist, as often in his other psalms, so in Psal. li. plead for pardon, even wlien his prayer was for the pardon of sins in particular, for which the ^Iosaic law had provided no sacrifice ; but had ordered capital punishment ? Which shews, that in the case of presumptuous sins, for which capi- tal punishment v/as ordered; yet, even in such cases, that the penitent was not precluded from pardon. Now if there was under the legal Mosaic dispensation that grace manifested, that taketh av/ay sin and pardons it ; it is certain, there was notliing in the Mosaic institutions to in- tercept from the Lord's people the comfort of that grace. Though there was not in the Mosaic sacrifices a true expia- tion, but instead of that a remembrance kept up of sin, as not yet truly 'expiated ; yet in these Isiacl had the assurance and pledge of a true expiation promised and provided. This was according to the import of the name which Abraham gave to the mount, on which the temple Avas afterwards built, Jehovaii-jireh, The Lord will provide himself a lamb for a burnt-offering. Gen. xxii. 14. Such language had all the sacrifical service in that place ; until at length he appeared, who was to be the true burnt-offering, and the Baptist marked him out to the people, sa^-ing, Behold the Lamb qj^ God, ndiich inkelh away the sin of the world, John i. 2.9. The virtue of this sacrifice availed to the Lord's people, from the beginning of the world, for the remission of sin. But did Dr. Hammond indeed think, that the Mosaic legal pediigogydid not yield to men the hope of mercy; and that it is only now under the gospel-dispensation that men are under a kingdom of grace, in which there is pardon upon repentance ? how should I then understand wliat he says in tlie passage quoted above; tiiat the law, in the most compre- hensive sense, signifies that v.-ay tliat men were put into for their eternal weal — the religion of the former age ? Could men be put into any way for their eternal weal, without the re- mission of sins ? These things that the learned writer hath, concerning the Mosaic pedagogy and law, are by no means consistent. What hath been said makes it evident, that the advantage which sin hath^ to have dominion over men who are under 1'70 EXPLICATION AND PARAPHRASE tlie law, and to work in them all manner of concupiscence, is not to be understood of the Mosaic law ; and that the apostle's reasoning in this context, Rom. vii. 1. — 13. proceeds on a quite different view. What then doth it mean, that sin takes occasion by the commandment, to work in a man all manner of concupis- cence ? The very words as they are expressed, shew that the law is in no wise the cause of this ill effect ; but sin tak* ing occasion by it ; even sin reigning in them who are under the law. Sin, that evil principle that spreads its influence over all the faculties of the soul, finding the law entering with great force into the conscience, and as it were making great efforts there against it, doth thereupon awaken all its powers ; and instead of- submitting to the prohibition or reproof of the law, or fleeing before the threatening, it puts- every sinful affection in motion against the commandment. Parous illustrates the matter by this similitude. A physi- cian forbids his patient the use of wincj or other strong drink. The patient, who perhaps was not thinking of strong drink, does now eagerly long for it, and calls for it with great im- patience. The proper cause of this is not the advice of the physician, which is good and right, but the man's own heart under a sickly disposition. Concerning this Dr. Doddridge says in his note ; '' It " must surely be acknowledged, that all lust does not arise "'' from hence, (to wit, from sin taking occasion by the com- " mandment,) much being previous to all possible knowledge '"' of God's law, whether revealed or natural." This will be readily agreed to, that all lust doth not thence arise, nor does any say that the apostle means so. But sin, the evil principle or corruption that is in the heart, previous to all knowledge of God's law, (as the worthy writer says,) is ever lusting one way or other ; but most remarkably when the law presses hard upon the conscience. ]Mr. Alexander says, " In the most corrupted ages of the " world, laws have a natural tendency to lessen the number *' and prevalence of ciimes." True, as to crimes outwardly committed. But as the apostle is speaking here of inward concupiscence ; it requires something else than the laws of men, even than the law of God itself, to restrain 'Und subdue that. Of the last clause, without the lair sin was dead, there hath a strange interpretation been given of late. Mr. Locke gives n thus in his p.iraphrase : '•' Without the law (lie means the OF ROMANS Vir. 171 *< law of Moses) sin is dead, not able to hurt me." And in his note he says, *' Without the law, which annexes death ^' to transgression, sin is as good as dead, is not able to have " its will of me, and bring death upon me." But as I am to the explication and paraphrase of this verse, to subjoin an Essay on the penal sanction of the law, and his notion con- cerning it, I say no more of it here. In the mean time, what I take to be the true meaning of this clause I give as follows. The first part of the verse represents sin as not subdued by the law ; but on occasion of the law entering with force into the conscience,) exerting itself vehemently, against the authority of the law, in all manner of concupiscence. This, doubtless, behoved to give the sinner great disturbance of mind, bctv/cen the autliority of the law pressing hard upon one side, and the opposite ve- hement motions of sin on the other. The apostle seems to mean by the last clause a very different and opposite case. Whilst the law did not enter into the man's conscience with its light, authority, and force ; sin was asleep, or even as dead, and gave no more trouble or uneasiness than a dead ravenous beast, that he carried, would do. If it had its mo- tions inwardly, ias it certainly had, they were not violent, or much observed. That they were little observed, was, in part, from the love of sin ; in part from ignorance of the law : and lastly, from the absence of the law, with regard to the authority and force of its precept and threatening in the con- science ; so that sin was not ruffled, nor disturbed by it. In this condition sin was as a strong man keeping his palace, and having his goods in peace. Yea, what increases this deadness of sin is, that it is often coloured, or covered, and as it were skreened, under the cover of some sort of self- righteousness, that keeps it quite out of view j yea, perhaps, under the cover of some fine spun sublime speculation and theory concerning virtue : as there are many who seem to have little of the force of the law in their conscience, who have a great deal of virtue in their head. The opposition that appears in this text, between sin, by occasion of the law, working in a man all manner of concupiscence, on the one hand ; and, on the other, sin dead without the law, gives good reason for imderstanding the last clause according to this in- terpretation. PARAPHRASE. 8. Certainly the law, which prohibits all sinful motions and affections, is not a proper cause of these in the hearts of 172 EXPLICATION AND PARAPHRASE, &C. men. I hinted to you the true cause, when I said, ver. 5. that the vehement prevailing motions of sins, which are by the law, do happen in persons who are in tlic flesh. Take some expHcation briefly thus. Sin, or the flesh, that evil principle in corrupt nature, which is enmity against God, and his au- thority, and not subject to the law of God ; but being roused and awakened by the strict prohibition and fearful threaten- ing of the law ; and not finding, in its commands or terrors, what would subdue it, and withdraw the heart from its do- minion ; did but take occasion, from the law, to exert itself in all manner of concupiscence, in a rebellious and vehement opposition to its authority, and to every precept thereof in particular; as the same came to be bore home, and to press hard upon the conscience: for without the law thus entering with aiilhorit}'^ and force, sin was as asleep, without such ve- hement and sensible motion, and, as it were, dead compara- tively, under the cover perhaps of a shining self-righteousness, or of refined spcchiation concerning virtue, with little reahty of it. A)i Essaij concerning the penal sanction of the law; in view to the notion of Mr, Locke, end of some others, concei'ning that subject. In explaining the eighth verse of Rom. vii. we have seen how Mr L.'s paraphrase gives the last clause thus ; " Without " the law sin is dead, not able to hurt me." A reader, who knew that Mr L's view of the law in this place was restiicted to the Moisai' promulgation of it, could not but be surprized at such a sentiment. Mr. Locke's notion comes now to be repre- sented and considered. It has been the oj)inion of divers learned men, that the apostle's reasoning, Rom. vii. 1. — 13, respects the Mosaic ceremonial law. But as there appears nothing particular in that context that can be understood to have any respect to the rites and ceren^onics of Moses's law ; others of late, still retaining the general notion, that it is the Mosaic law that is meant, have supposed, that it is something peculiar to the Mosaic promulgation of the moral law that is especially in the apostle's eye ; and have fallen in with an opinion that hath been first broached (for ought I know) by Mr. Locke. I shall, fur the reader's n)orc full .•satisfaction concerning their THE PENAL SANCTION OP THE LAW. 17^ views, represent his sentiments ; then these of Dr. W. ; and thereafter these of Dr. Taylor of Norwich, in their own words : and then suggest some arguments against their opinion on the suhject. Mr. Locke expresses his mind thus, in his paraphrase of Rom. V. 13. " There is no certain determined punishment af- "' fixed to sin, without a positive law declaring it. " And in '* his note there, he writes thus: " Sins can never be taxed, or •' a rate set upon them, but by the positive declaration and *' sanction of the Lawmaker. Mankind without the positive " law of God knew, by the light of nature, that they trans- '^ gressed the rule of their nature, reason, which dictated to *•' them what tliey ought to do. But without a positive de- " claration of God their Sovereign, they could not tell at ^* what rate God taxed their trespasses against that rule : till " he pronounced that life should be the price of sin, that could •' not be ascertained, and consequently sin could not be •^ brought to account. And therefore we see, that where there '' was no positive law affixing death to sin, men did not look '^ on death as the wages or retribution for their sins : they did " not account that they paid their lives as a debt and for- " feit for tbeir transgressions." At first sight, one might readily suppose the author meant no more, than that men could not know or determine, what is the punishment of sin, except that was determined by the law itself, or by the declaration of the Lawgiver otherwise. But it means more when he says, that sin could not be brought to account. That he so meant, is very clear and express in what he says in his note on Rom. v. 14. '^ In this verse, " (saith he,) St. Paul proves that all men became mortal by '^ Adam's eating the forbidden fruit, and by that alone, be- " cause no man can incur a penalty without the sanction of " a positive law declaring and establishing that penalty ; but " death was affixed by no positive law to any sin, but the " eating of the forbidden fruit : and therefore mens dying *' before the law of Moses, was purely in consequence of *^ Adam's sin." Here we are to observe, that positive lam is not meant in the ordinary sense; as positive law is common- ly meant of a law enacted for a time by the mere will of the Lawgiver, in contradistinction to a law moral in its own na- ture, and of perpetual obligation. It is plain, the author by posilive law here means, a law clearly revealed, and fully pro- mulgated, expressly determining the punishment of trans- gression. We see then in the passage last cited, that Mr. L. 174) AN ESSAY CONCERNING held that no man can incur any penalty without the sanction of a positive law, declaring and establishing that penalty ; and that from giving forth the command concerning the for- bidden fruit, which alone enacted death for the transgressing of it, death was denounced for no sin till the law given by Moses: and we have seen, that in his paraphrase of Rom. vii. 8. and in his note on it, he said, that without such law, and previously to the law of Moses, sin could not hurt a man or bring death upon him. ' Thus also he writes in his note on Rom. v. 13. This is *'^ plain, that St. Paul's notion of a law was conformable to " that given by Moses ; and so he uses the word vofio?, in " English, lawy for a positive command of God, with a sanc- *•' tion of a penalty annexed to it : of which kind there never " having been any one given to any people but that by *•' Moses to the children of Israel, till the revelation of the " will of God by Jesus Christ to all mankind — no penalty," <5'C. So, according to him, till Moses's time, no man could in- cur a penalty for any sin, except that of eating the forbidden fruit. These things are exceexling crude. However much the celebrated name of Mr. Locke, or the interest of an hy- pothesis, may give to some a bias towards these notions; I must for myself confess, that it gives me concern to see a man, who writ so accurately and judiciously on divers sub- jects, fall into such absence of thought and reason, as to be capable of writing at this rate. However, he hath as to this subject, had his followers. According to this notion of Mr. L.'s, the Lord made his chosen people Israel unhappy beyond all people, by giving them that law, by which, for every sin, yea, as he speaks somewhere, for the least slip of infirmity, they were obnox- ious to death ; which, by his sentiments, persons of other nations were not. But he pretends to prove, that there was no hardship in this to the Jew, but a privilege : and what cannot be proven by so great a master in reasoning ? In his note on Rom. v. 20. he thus states the matter: *' All '^ mankind was in an irrecoverable state of death by Adam's *' lapse. It was plainly the intention of God to remove the " Israelites out of this state (to wit, this irrecoverable state •'of death) by the law — By the law the children of Israel *' were put into a new state — their remaining under death, ** or their recovery of lilc, was to be the consequence, not '' of what another had done, but of what themselves did— ' In their former state, common to them with the rest of " mankind, death was unavoidable to them. But by the law THE PENAL SANCTION OF THE LA>T. 175 ^' they had a trial for life. AccorJingl}' our Saviour to the " young man — answers. Keep the commandments." Here one might ask. Did the law, in giving them a trial for life, give them a chance of avoiding death wholly ? No ; they were to die at any rate in consequence of Adam's sin. But the author means, a chance of continuing irrecoverably.under death, or recovering life, according as they should behave. But was it easy, or even possible for an Israelite to keep the law so perfectly, that he would not by some deed of his own, some one transgression, or slip of infirmity, bring death on liimself irrecoverably ? If this was neither easy, nor possi- ble, the privilege in the case evanishes quite. Even Dr. T. ventures to say, that here Mr. L. has a wild conceit. The objection arising from this did not wholly escape Mr. L.'s observation. In this note on Rom. vii. 8. he writes thus : " Laying aside the figure, (to wit, sin's being set " forth as a person,) the plain meaning here of St. Paul is " this, " Though the law lays a stricter restraint upon sin " than men have without it, yet it betters not my condition '' thereby, (may the well meaning Jcv/ say.) because it en- '^ ables me not wholly to extirpate sin, and subdue concu- " piscence ; though it hath made every transgression a *^ mortal crime. So that being no more totally secured " from offending under the law than I was before, I am under '" the law exposed to certain death." So our author sup- poses a Jew to argue and object: and this objection he sup- poses the apostle means to obviate. In his note on Rem. vii. IS. he says, " In the five foregoing verses, the apostle " had proved that the law was not sin. In this, and the ten '' following verses, he proves the law not to be made death ; " but that it was given to shew the power of sin, which re- " mained in those under the law, so strong, notwithstand- '*■ ing the law, that it could prevail on them to trans- '' gress the law, notwithstanding all its prohibition, with '' the penalty of death annexed to every transgression. ' '^ Of what use this shewing the power of sin by the " law was, we may sec. Gal. iii. 24." The v/ords of that text are. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. Well ; this is a good use and design of the law. But if Jews did notfail in with this desio-n of the law, were not actually brought to Christ, or justified by faith ; did not they die irrecoverably for their own sins, according to the sanction of their own law, which men of other nations were not under ? * It shewed the power of sin, that it prevailed on men to transgress, notwithstand-* 176 AN ESSAY CONCERNINft ing the threatening of death. But still it is not proven tha^ the law did not give death to the transgressing Jews ; or that they were not^ by being under such a law, in worse condi- tion than men of other nations, on whom their personal sins could not bring death, as not being under a law fenced with such a sanction. They indeed, by wanting such a law, want- ed the schoolmaster to bring them to Christ that the Jews had. But at the same time, according to this writer's notions, they did not so much need Christ for a Saviour as the Jews did. I go now to observe how Dr. Whitby tliougbt on this subject. He gives this praphrase of Rom. v. 13. " For it "^ must be indeed confessed, that 2inlil the law, sin was i?i " the world: but it must also be acknowledged, that sin is *' not generally then imputed to death, when there is no law " condemning men to death for it." And in his annotation, he says, '' I add, generally, because though all men died • '' after Adam, all were not punished with death for their own " personal sins, but only the Antideluvians, and the Sodom- " ites." We shall hereafter observe, that a great many besides these died for their own sins before the Mosaic pro- mulgation of the law. But if a whole generation of man- kind, except eight persons, were destroyed by the flood for their own personal sins, as the scripture asserts. Gen. v. it shews, that all mankind were then, before the law of Moses was given, under a law by which they were obnoxious to death for their own sins: and when was that law repealed? In the next paragraph Dr. W. says, " Here also note, " that the apostle cannot be rationally conceived to assert, as ^' Mr. L. suggests, that no man can incur a penalty, without " the sanction of a positive law declaring and establishing that *■* penalty." It seems indeed to be a strange argument that the Doctor here suggests against Mr. L. " For, says he, " this assertion entirely destroys the obligation of the Hea- '' thens to perform any duty, since no man can be obliged *' to do that, which he ma}' omit without fear of punishment, '* and renders the Heathens, who had no positive law given ** them, uncapable of incurring any penalty by any sins '' they had committed." This were indeed absurd. Yet doth this entirely destroy the obligation of the Heathens to do their duty ? are men indeed under no obligation to duty, but what arises from the consideri.^ion of punishment. How- ever, as this writer asserts here, that no man can be obliged to do that, wliich be may omit without punishment, one THE PEXAL SANCTION OF THE LAW. I77 might readily think, that such a writer should necessarily hold, in consequence of such a sentiment, that nothing could be accounted a law, that had not a sanction prescribing pu- nishment. Let us, however, observe the Doctor's paraphrase of Rom. vii. g. which is precisely thus : " For I the seed of Abraham " jvas alivCj or indeed lived without the law oncej before the " law was given, I not being obnoxious to death for that to '* which the law had not threatened death: but when ilie *' commandment came, forbidding it under that penalty, sin " revived, and L died, i. e. it got strength to draw me to sin, *' and to condemn me to death." Here there is only men- tion of the seed of Abraham, in the interval between him, and the giving of the law by Moses. But if they whose sin was aggravated by the advantage they had of divine revela- tion in that interval, were not obnoxious to death for their sins ; much less the Heathens, who, as the Doctor sa^^s, had no positive law given them,. nor revelation, in that interval, or until the times of the gospel. I now observe the Doctor's paraphrase of Rom. v. 14, which is thus : " Nevertheless, death reigned from Adam to '' Moses, the giver of a new law, threatening death to the ^' transgressors of it, even over them who had not sinned after " the similitude of Adam's transgression ; i. e. men were alt " the while subject to death, though they sinned not as ^' Adam did against an express law, threatening death to " them for it, and therefore death must reign over them for " the sin of Adam." We have seen the Doctor contradic- ttng Mr. L.'s notion ; but wherein does he differ from him ? if it is not that Mr. L. says, a man coukl not incur punish^ ment ; Dr. W. says, a man was not obnoxious to death, until the law was given b}^ Moses, for his own personal transgres- sions; as no law until then was given to mankind threaten- ing death. However, if a man was not obnoxious to death, unless the law he was under did denounce death for trans- gression expressly, as Dr. W. thought ; certainly there is as good reason for saying, a man could not incur punishment, unless he was under a positive law denouncing punishment expressly for sin. Upon the whole it is evident, though these writers contradict one another, that they were on the main of the same opinion. Dr. W. contradicts Mr. L.'s notion, and brings arguments against it ; and yet adopts it when he finds use for it, to explain some texts, without hurting his own hypothesis; and opinion in a matter of doctrine. 178 AN ESSAY CONCERNING Let us now observe the sentiments of Dr. Taylor of Nor- wich on this subject. The writings of tliis author are now in the hands of many ; and with some he bears the charac- ter of a masterly critic. We shall here have a swatch of his skill in that way, and of the accuracy of his notions and ex- pression. Dr. T. held, that Christ did not undergo the pu- nishment of our sins, in order to redeem us from punishment for our sins ; and so to satisfy the sanction of the law, which denounced punishment and death for transgression. Suitable and helpful to this doctrine, (hitherto held by the Christian church to be veiy heretical,) is this notion. That a sanction denouncing punishment and death for sin, is not essential to the law itself; but that the law hath been for many ages without having any such sanction, or threatening annexed to it. There is no cause then to wonder he should very readily fall in with this notion of Mr. L's. This is not the only instance that gives occasion to say, that Dr. T. mount- ed, as it were on the shoulders of Dr. W. and Mr. L. has pretended to see farther than either of them ; and to reject every particular article, almost, even the most essential, of Christian faith and gospel doctrine. In the general he acknowledges, that every transgression of the lavv^ doth, in its own nature, and in strict justice, deserve death. It may seem hard to think, that the other two writers did not think and mean so too. Yet how could they say, that a man could not incur punishment or death for his sin, but by virtue of a positive law expressly threatening it.? Which amounts to this, that however men's sins deserved punishment and death, yet they could not incur it ; or, which is the same thing, God could not punish according to their deserts, the sins of the far greatest part of mankind ; to whom such a law, as hath been mentioned, was not given. To proceed distinctly, it is fit to represent this writer's ac- count of the different senses of law. In his note on Rom. V. 20. he says, " The apostle uses the word law, in various «' senses ; sometimes for a rule in general ; sometimes for ^' the whole Jewish code, or the Old Testament; some- '^ times for a rule of action — sometimes for a rule of ac- *^ tion, with the penalty of death annexed ; as here. Rom v. *^ 20. and chap. vi. 15. — vii. 4. S^c. Such a law Adam was " under, (hi the day thou catest thereof , dtjing thou shall " die;) and such a constitution the law of Moses was, sub- " jecting those who were under it to death for every trans- *' gression." In like manner, {Orig. siji, p. 390. ed. 3.) he THE PENAL SANCTION OF THE LAW. 179 says, " By law, the apostle here (Rom. v. 13, 14.) doth " not only mean a rule of duty ; but such a rule with the *' penalty of death threatened for every transgression of it. " Such was the covenant at Sinai, or the law given by Mo- " ses — and such was the covenant under which Adam ori- *' ginally was." I wish he had proven this last assertion. The penalty of death was indeed annexed to one special pro- batory precept, respecting the forbidden fruit. But I see not in the history, in the first chapters of Genesis, the men- tion or hint of such threatening annexed to the law in gene- ral, or to any other particular precept. So, for ought that is mentioned there, Adam might, according to this writer's no- tions, have transgressed a thousand times, and not be ob- noxious to death, if he had not meddled with the forbidden fruit. I would be glad to see how one of his sentiments would prove Adam to have been under a covenant or law, making him obnoxious to death for every transgression ; so as not to prove that men in all times were under such a law. Law, with the penalty of death annexed to the precept, is what this writer calls rigour of law ; and Adam having been under such a law, he says it was abohshed upon his fall. So he says, {Orig. sin, p. 389.) " That covenant (under which *' Adam was) was the covenant of works, the same in nature " with the Sinai covenant. Under this covenant Adam was " when he sinned. But it was disannulled immediately after *' that. For even before God passed sentence upon Adam '' and Eve, grace was introduced by that promise. Gen. iii. " 15." According to him then, from the time that promise was given, all mankind were under grace, until the matter was altered, with respect to the Jews, by the law of Moses. " From Moses to Christ (saith he, Orig. sin, p. 394.) the '^ Jews were under the law. But the rest of mankind, though " they always had a rule of action, yet never were under the " law, in the sense abo^-e explained." That is, not under a law fenced with a threatening of death. All mankind, accord- ing to him, have been, from the time of the first promise, under grace. So then, by this writer's notion of things, the first promise. Gen. iii. 15. disarmed the law of its penal sanction, and dis- annulled the covenant of works. But this is a great mistake, and is asserted without any warrant or good reason. It is true, the law, or covenant of works, by its tenor could not be a covenant of life to sinners. Grace shewed them a way to escape the wrath denounced by the law for sin : and we know 180 AN ESSAY CONCERNING by gospel-light, that this was such a way, as did not abro- 'gate or disannul the penal sanction of the law ; but satisfied it. Though man transgressed, and broke the covenant of ^vorks ; there is no reason to say, that that covenant was disannulled, or the law disarmed of its penal sanction. The case plainly is ; grace being manifested, it took effect from thenceforth, for the salvation of those who laid hold of it by faith, and improved it for salvation. But the penal sanction of the law continued in force, takes effect at all times, and for ever, against the impenitent and unbelievers. Law, and the penal sanction being, as he says, abolished ; let us observe some of the consequences. Dr. T. hath (Orig. sin, p. 393.) as follows. " When he says, (Rom. v. IS.) But " sin is not imputed when there is no law, or, when law is not *' in being, he micans the sins of those persons (from Adam *< to Moses) were not imputed to them, so as to subject them *' to death, because law, which subjects transgressors to *' death, was not in being. Take good notice," (pray do, reader, for it is a notable sentiment that now comes forth,) *' according to the apostle, and the true nature of things, it « is only law which slays the sinner. For did not the law, « or the constitution of the Lawgiver, condemn him unto ff death, he might, notwithstanding his sin, live for ever, for *' he might from time to time be pardoned." Here are rare things. Pardon imports remitting the pu- nishment which the sinner is obnoxious to, and obliged to undergo ; and must be so understood in this passage, where pardon is mentioned, as that by which the sinner might live for ever, and be saved from dying. But what need of pardon to save a man from death, who is not for his sins obnoxious to it, and is not under a law condemning him to death for liis sin ? I would likewise ask, if a man was under a law con- demning him to death for sin ; might not a pardon relieve him, an7l save him from it ? Old Luther and Calvin, who were in use to call things by their proper names, would haye called the author of such a passage, nehulo. However, ac- cording to this author, from Adam to Moses there was no law condemning men to death for their sins : all mankind were, yea, are now under grace, the grace of the new covenant ; even Pagans, who never heard of grace, or of the promise, or of Christ, through whom grace is conveyed to sinners. We know from what source this notion is derived. But this is not a proper place to enlarge on that subject. Let us now see the evidence Di'. T. brings, that such law, as he describes. THE PENAL SANCTION OF THE LAW. ISl was introduced among the Jews ; for lie is at pains to prove it. In his note on Rom. v. 20. he puts the question, " What " evidence have we that the law of Moses was law in the ri- " gorous sense, subjecting to death for every transgression?" I would not have troubled the author with such a question, or have asked a proof of what every one knows, and none, I think, denies. Let us, however, observe how he answers it, and what proof he brings. " The apostle (saith he) did — " certainly so understand it, as appears by this place here; " where, having spoken of Adam's one Tra^x'^rco^Aa, lapse, or " offence, he tells us, that the law entered, that the lapse or " offence might abound, or be multiplied. Now the law entered *' only among the Jews, and it could not enter so as to mul- *' tiply the lapse or offence, which before was but one, if it ^' were not of the same nature with the law given to Adam." By the explication I have elsewhere given of this text, it is made very evident, that it will by no means answer this writer's purpose. (See on Chap. vi. 1.) Dr. T. supposes that, 7r«^c47rTi>;ftc^, rendered offence, is to be restricted to such as subjects the guilty to death, which lie thought sins of men before the Mosaic law, since the fall of Adam, did not: and so, whereas Adam's sin, in eating the f.)rbidden fruit, was the only lapse before, yet now the Mosaic law annexing death to sin, the lapse or Tra^siTrT&'^rt, was mul- tiplied to as great a numaber as all the sins of the millions who were under that law. But what warrant had he to make this distinction between lapses and other sins } He did not, he could not say, that uf/^x^rix had any thing special in the sense of it more than our language expresses by the word siri. Yet every one knows, that these two words are inter- changeably used ; yea, are so in the very verse he is com- menting on. The first clause is, TJie law entered, that the offence (jra.^xTrTwf/.ot) might abound. The next clause is. But where sin abounded — It is plain, that sin in the one clause, and offence in the other, are words of the same meaning. It were vain to sa}^ that as the words are different, they mean differently. The evident design and scope of the verse will not allow it : and the matter is put beyond question by ver. 16. the ]ast clause of which is. The free gift is of inamj offences vnto justification. Here the word is, 7.-eie^y,7:ric^u, the same as in the fi-rst clause of ver. ^0. A^nd it is plain, that the word, ver. l6. includes the offences of men of all nations and times, who are justified or pardoned. It appears, tnen^ I 182 AN essaV concerning though the word is used in this context concerning the one sin of Adam, that there is no good reason for restricting its meaning in the first clause of ver. 20. since in the last clause of ver. l6. in the same context, the word appears without restriction to Adam's sin, or to sins against the Mo- saic law ; but includes sins that are neither the one, or the other, of these. To this he subjoins another argument, to prove that the law of Moses subjected the transgressor to death for eve- ry sin ; thus : " Besides this, (saith he), he (the apostle) " gives a substantial and undeniable proof, taken out of the " law itself. Gal. iii. 10. Cursed is every one that conlinueth *' not, &c. This denunciation of the law we find, Deut. ^' xxvii. 26." A few lines downwards he argues and says, *' This curse, without doubt, rendered the transgressor ob- " noxious to death." It certainly did so. But did he in- deed think, that the law which the Gentiles were under, which was not the law of Moses, did net assign the curse to transgressors } Alas ! many were the sad symptoms that proved, that the curse lay heavy upon them. He might in Oal. iii. a few verses below that cited bj'^ him, have observ- ed, ver. 13, 14. Christ hath redeemed us from the curse — The Galatians were Gentiles, who had not been under the law of Moses. The apostle all along considers them as such; and warns them to hold fast the privilege and liberty he had been asserting for them as Gentiles. But how vainly had he said to them, Christ hath redeemed us from the curse of the law, being made a curse for us ; if the law thfey had been under, not that of Moses, did not subject them to a curse for their sins } Thus far, in order to be the better ac- quainted with Dr. T.'s way of reasoning and criticism, we have followed him in the arguments he brings laboriously, to prove what none ever denied ; to wit, that the law of Mo- ses denounced death and the curse to transgressors, which he calls laiv in the rigorous sense. Let us now proceed to observe the consequence to the Jews, of law in the rigorous sense being introduced among them. The effect of it is thus expressed by Dr. T. ( Grig. Sin, p. 292.) " When the commandment came with the " penalty of death annexed to it, theti sin, the sting of death, "revived, then it acquired full life and vigour, and the Jew '' died, i. e, was a dead man in law, upon the first transgrcs- " sion he committed." A!as, for the peculiar and favourite people ! How could a man of Israel, or the nation, subsist THE PENAL SANCTION OF THE LAW. i'SS for a da}'-, under such a law, which, according to our author, no other nation were burdened with ? But the author (we thank him) soon relieves our anxiety for the Jew, in the next following words: "Though he had the relief of the ^' gospel as well (so this author) as the rest of mankind, to " heal the deadly wound." I can understand that the Jew- had relief by the gospel ; for the go<;pel (according to Gal. iii. 8.) was preached to Abraham ; but it is not so easily un- derstood, how the rest of mankind (during the peculiarity of the Jews) had the relief of the gospel. However, by this account all is well for the Jew ; now we see the difference, as to their spiritual state, between the Jews under rigorous law, and the Gentiles. The Jews, obnoxious to death by the law they were under, might attain salvation by the grace they were under at the same time. The Gentiles, continuing im- penitent, were to perish eternally, Rom. ii. 12. which they could not be adjudged to, but according to the law they were under. Is this now all that Dr. T.'s critical labour on this point has produced ? Having given a view of the sentiments of these writers, with such remarks on the^ several passages as occurred ; I now come to consider more closely and distinctly the subject itself. The truth which we hold is. That every man of all nations, and in every time, hath been obnoxious, for sin, to death, in all its extent of meaning, b}^ the law of God, and its just sanction. The opposite notion is. That as no man is obnoxious to, or can incur death or punishment, but by a positive law, expressly determining that punishment ; so no man or nation, since the fall of Adam, hath been under such a law, adjudging them to death for their personal sins, until the law given by Moses, under which the Jews alone were. The case of the Antediluvians and Sodomites do strongly contradict this notion. Dj-. W. speaks concerning the for- mer thus, (note on Rom. v. 13.) " To say that they who " were swept away by the flood with an untimely death, did '' not die for their own sins, but for Adam's sin, is to con- " tradict God himself, saying, / will destroy man from the " earth ; for the iniquity of man is very great, 8ic. Gen. y" Something hath been said on this case before. Mr. L. an- swers, (note on Rom. v. 15.) and says. That some have been led so far out of the way, as to allege, that men in the deluge died for their own sins. Was this going far out of the way, or was it not true ? His own very next words do so acknowledge. " It is true," says he, " they did so— But it is 2 ^8* AN ESSAY CONCERNINO *^ as true, that by their o\vn sins they were not made mortal : '' they were so before by their fatlier Adam's eating tlie for- " bidden fruit. So tliat what they paid for their own sins, *' was not immortality, which they had not, but a few years ^' of their own finite hves ; which having been let alone, '' would every one of them in a short time have come to '' an end." This answer is far from being satisfying. Men became universally mortal by Adam's sin. But the inflic- tion of actual death on the Antediluvians for their own per- sonal sins, as is asserted in Scripture, behoved to be by a law they were under, which assigned death to men for their personal sins ; and by that sad instance, it appears to have been a law that would have adjudged them to death, though they had not been in a state of mortality before. But I say further, when the law of Moses entered, threatening death to the men of Israel for every transgression ; was it by this law the men of Israel became mortal ? This will not be said. It might then be said of the men of Israel, of the Mosaic period, as Mr. L. says of the men of the former period ; what they paid for their own sins was not immortality, but a few years of their own finite lives. As to those who held, that no more was imported by the death threatened for eating the forbidden fruit, than mere natuial death, or the dissolu- tion of their natural frame j I would ask one thing yet : Did the Israelites under the Mosaic law undergo death more, or in a more terrible manner, than other nations.? For if Is- rael was brought under a law, with such a sanction, which other nations were not under, we might reasonably think the consequence would be more dying, more of sudden and pre- mature deaths, death in a more terrible manner and form, than in any other nation. But as to the ordinary course of things, this distinction did not appear. Other nations were cut off" by sword, famine, and pestilence; and death appear- ed among them in every terrible f(Min. If, on some occa- sions, Israel were subjected to distinguishing judgments ; this was owing to the special aggravations of their sin, to God's special care of" them, and his special attention to their behaviour and welfare, (Amos iii. 2.) ; yet when he made an end of other nations, he did not so deal with them to this day. These things give good cause to think, that Israel were not brought under any penal sanction, but that which other nations were under. Dr. W. says, (on Rom. vii. 9.) that in the Antemosaic pe- riod, the seed of Abraham were not, by any law they were THE PENAX. SANCTION OF THE LAW. 185 under, obnoxious to death for their personal sins. But here are two notable instances, even of the seed of Abraham, who suffered death for their personal sins in that period. Gen. xxxviii. 7. Er — was wicked in the sight of the Lord ; and the Lord slew him; and ver. 10. The thing that he ^U^naiQ did, displeased the Lord ; wherefore he slew him also. In the period before giving the law at Sinai, when, according to these writers, none of mankind were obnoxious to death for their personal sins, Pharaoh, and a great army of Egyptians, were put to death in the Red Sea, for their personal sins, by the immediate hand of God. The Mo- saic law could not be a rule of conduct or judgment respect- ing the seven nations of Canaan ; yet when the measure of their iniquity came to be full, they were appointed to be de- stroyed, Deat. vii. and chap. xx. and the whole nation of the Amalekites were ordered to utter excision for other sins than that of Adam. One argument respecting this subject from Gal. iii. 13, 14. has been urged before ; and it has been proved by it, that the Gentiles, wlio were not under the Mosaic law, were ne- vertheless under the penal sanction and curse of God's law, by the law they were under. I go now to observe what the apostle Paul Scws, Rom. ii. 12. As many as have sinned with" out law, shall also perish without law ; and as many as have sinned in (or under) the law, shall be judged by the law. Mr. L/s note on this observes the different words in the first and second clause, xtoXouvtch, shall perish, and K^t^a-ovrxi, shall be Judged ; and says, " St Paul doth not use these so emi- *' nently differing expressions for nothing." The eminent difference of meaning in this place I have not perceived. What he understood himself here hy perishing, he hath not explained. It is very likely he meant the same with a writ- er to be presently mentioned, to wit, gomg to non-existence, or ceasing to be. But if this same is whiit the law they were under adjudged impenitent Gentiles to, that law had a heavy and awful sanction. However, his notion of the word rendered perish, is fully confuted by Dr. W. and VVolfius on the place. The former, in opposition to the extravagant opinion of Dr. Dodwel, brings divers texts, wherein the word is used with regard to persons, who. Dr. Dodwel would acknowledge, would be subjected to everlasting suffering and misery : as the reader may see by looking to those texts themselves, wherein the word is used, without my saying any thing particular concerning them. Rom. xiv. 15. 1 Cor. 3 186 AN ESSAY CONCERNING viii. 11.2 Cor. ii. 15. 2 Thes. ii. 10. 2 Peter iii. g. John xvii. 12. Mark i. 24. Matth. v. 29. chap, xviii. 14. Matth. x. Sg. chap. xvi. 25. Matth. x. 28. Dr. T. gives this text, Rom. ii. 12. thus : '' They who shall be found to have transgres- " sed against the mere Jight of nature, shall not come under " the same rule with such as have enjoyed an extraordinary " revelation." No, they shall not be so heavily punished as they whose sin is more aggravated. But Dr. T.'s paraphrase is contrived to hide much of the light of this text from his reader. The text says, they shall perish ; the true sense of which appears by the texts just now cited. Gentiles then were under a law, that adjudged them to perish for sin. As to the latter word, rendered shall be judged, it also very commonly means, condemned; of which it is needless to bring instances, as none will deny it. But to what were Jews sinning under the law condemned but to pe4fish or die eternally ? Further, the point we are upon is very clear by what we have besides in that chapter, Rom. ii. If we trace from ver. 5. there it is said, that the impe?uteiit do treasure up to themselves wrath against the day of wrath ; when ver. 6. God tvill render to every man accordi?ig to his deeds : to some, ver. 7. eternal life ; to others, ver. 8, 9« indignation and wrath ; tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile. By this it appears, that the Gentile, though not under the law of Moses, was under a law that assigned to him for sin in- dignation and wrath, tribulation and anguish. What we have seen in this chapter, (Rom. ii.) on which these learned writers have been able to say so little, to support their opi- nion, is as good as a hundred arguments, to confute the strange notion concerning the law that we are considering. I here observe an odd sentiment of Dr. W.'s, or a senti- ment oddly expressed, concerning the law : on Rom. vii. 8, 9, 10, 11. Arguing against those injudicious commentators, as he calls them, who thought that the advantage which sin got by the law, was because the law assigned no penalty for inward impurities, covetousness, for instance : " If," says lie, " the law given them encouraged them to covet, be- " cause it had no present penalty annexed to it ; they must *' be more free to covet, or follow their natural or carnal in- *' clination, when there was no law at all forbidding them to " covet." No law at all ; when was it so } He must mean, before the Mosaic promulgation of the law ; and those at all THE PENAL SANCTION OF THE LA.W. 187 tmies, who had not the light of that law. Yet as to the Gentiles, against whom the transgression of that law could not be charged, we find covetousness mentioned among the sins which they are said, Rom. i. 32. to have known, by the light of the law in their own consciences, to have been sins, and worthy of death by the righteous judgment of God: and so, according to what did appear on Rom. ii. 12. for co- vetousness un{7aidoned, they behoved to perish by the law written in their own conscience. Let us now consider what the apostle says of the Heathen Gentiles, Rom. i. 32. Who knoniug the judgment of God, (that they who commit such things arc worthy of death), not only do the same, hut have pleasure in them that do them. On this Dr. W. says, " That murder, adultery, and unna- '' tural lusts deserved death, they knew not only by the " light of nature, and of conscience, but by their own laws, " condemning them to death." But in the list there given " by the apostle of sins common among the Gentiles, he men- tions not only these three very atrocious sorts, but also CO' veiousness, maliciousness, backbiting, envy, SiC. Therefore the Doctor adds, '' That all these sins, being species of in- " justice condemned by the law of nature, rendered them ob- " noxious to the displeasure of God, who is the governor of " the world, and the avenger of all uniighteousness, and so " obnoxious to death for violating the law he had given them." Thus the learned writer, who said on Rom. vii. 9« that even the seed of Abraham, whose sins before the Mosaic law were more agsrravated than those of the Heathens, were not obnoxious to death for their sins until that law was given ; says here, that the Heathens, who were never under that law, were obnoxious to death, even for inward sinful lusts. This text bears hard on Mr. Locke's notion of the law. Let us observe how the learned gentleman endeavours to evade or prevent the objection by a various reading of tlie . text, thus: " Who knowing the judgment of God, did not '* understand (ovk ivt/.trxv) that they who conmiit such things " are worthy of death." So he would have the text say the quite contrary to that for which I have adduced it. How- ever, the text, according to this same reading, says, the Heathens knew the judgment of God : and (saith Dr. W.) what righteous judgment of God could they know to be due to them who did these things, who knew not that they were worthy of death ? 4 ^S8 AN ESSAY CONCERNING Mr. L. says, there is another, besides the Clermont copy, that reads so; but tells not which. Beza mentions the Cler- mont cop}^, and says, it is according to our common read- ing in all the Greek MSS. copies besides that he saw; and Jie saw a great many. Dr. Mills, according to his humour of unfixing the reading of every text, when he could find any the least pretence for it, prefers the Clermont reading. Dr. W. in his Examen Millii, confutes him, and does very sufficiently support the common reading. Wolfius hath done so more lately : and to them I refer, to avoid prolixity. The Clermont reading seems by no means to suit the Apostle's scope. That appears to be, not only to shew men's guilt, but also to shew the aggravations of their guilt; as, that they sinned against light, and the natural notions of God, ver. 20, 21. And so in this ver. 32. it would tend to aggravate, that they knew that, by doing such things, they became obnoxious to death. But to say, that they under- stood not this, tends greatly to alleviate : which is cross to the apostle's evident purpose. But what could be the view in saying, as this reading lialh it, that they understood not, or knew not, thai they tvho did such things were worthy oj death ? It doth clearly hint, or insinuate, if they had known so, that they would not have behaved as they did. This were to make the apostle speak contrar}^ to the truth of experience, and to the most certain common observation ; which shews, that ill men practise in the same way, who know the penal sanction of the divine law, by the. most sure and clear revelation: and it were unreasonable to insinuate the contraiy conceni- .incr persons, of whom it was said, a few verses before, tl>at they were given up to a reprohate mind. After all, if we allow the reading that Mr. L. prefers, the text affords a strong argument to the purpose for which it hath been adduced. For, 1. According to it, though they did not know, or under- stand it ; yet so indeed the case was, that they. Gentiles as well as Jews, who commit such things, are obnoxious to death. Why should notice be taken of their ignorance, if it was not a point of truth, which they are said not to have known or understood ? But, 2. We are not obliged to understand the word, as mean- ing their ignorance. I find by my Lexicon (Hederici ), that tiie word may be understood to import^ that they did not ad- THE PENAL SANCTION OF THE LAW. I89 vert, think of it, or consider it. So, according to that same reading, the text may be understood thus: Who knowing the judgment of God, (the rule of righteousness God gave them in the precepts of his law ; and the rule of his own righteous judging, set forth in the sanction of it), they, be- ing given up to a reprobate mind, (ver. 28.) did not advert, think of it, or consider dulV;, that by such practices they be- came obnoxious to death. Whichsoever then of the readings mentioned shall bie chosen, there is still a good argument from this text to prove, that by the law tlie Gentiles were under, the im- pression of which was in their consciences, (though they, being fully possessed, and hurried on by their lusts, did not advert to, or consider it), they were obnoxious to death for their sins. We may now judge of the justness of the interpretation given by Dr. W. and some others, of Rom. 14. I much suspect that this is one of the texts, for interpreting which, without hurt to their own scheme and hypothesis, they are so fond of the notion concerning the sanction of the law we are considering. Dr. W. gives it thus in his paraphrase: " Death reigned from Adam to Moses, even over them that *' had Jiot sinned aftkr the similitude of Adam's transgression : " i. e. men were all the while subject to death, though they ^' sinned not, as Adam did, against an express law threaten- *' ing death to them for it." But by the evidence that hath been brouglit, it appears that this interpretation cannot stand ; as from Adam to Moses, and at all times, the sins of men were against a law that assigned death to them for their sins. If it be objected or asked. When, or how was the pro- mulgation of this law, with penal sanction of death, made to men universally ;.for it cannot be held to be law that is not made known to those concerned, and promulgated } I answer, Tlie sanction assigning death for transgression, was promulgated to mankind when God said to Adam concern- ing the forbidden fruit. In the day thou eatest, thou shall die : which did sufficiently intimate, that the punishment of all and QWQYy transgression of the law of God was to be death. Since that time, besides the divine revelation, of which the church had ever the advantage from the beginning, the sanc- tion of the law appears to have been universally macfe Jtnovvn by the liglit and impression of it in the minds of men, of the Gentiles, even of the worst sorts of them ; as 5 190 AN EASY CONCERNING we have seen in Rom. i. 32. If they had their bloody sa- crifices, there hath been observed by the learned, in theii* writings, and in history, what shews that they considered the victims as substituted in their stead, to save them from the death and destruction they were obnoxious to for their sins. Whatever shift they made ordinarily, to keep their minds easy ; yet their apprehensions of destruction by the wrath of heaven for their sins were easily awakened. On such occasions they multiphed their sacrifices, and whole hecatombs were offered. If there were greater appearance of judgment and destruction threatened, human sacrifices, sometimes in considerable number, were offered. There is a very shocking instance of such human sacrifice recorded, 2 Kings iii. 27- when the king of Moab saw providence giv- ing the advantage to his enemies against the greatest efforts of him and his people ; he, to save himself and them from destruction, and to appease the wrath of heaven, took his eldest son, that should have reigned in his stead, and offered him for a burnt-offering on the wall. But the light and impression of the precept and penal sanction of the law, in the minds and consciences of men, liaving become dim and weak ; the wisdom of God saw meet to make to his church a new, clear, full, and very so- lemn promulgation of the law, and of its sanction, at Sinai, and otherwise, by the ministry of Moses. But by what hath been adduced from the Scripture to that purpose, it appears how vainly, and without any good reason, it hath been said, that the Sinaitic and Mosaic promulgation added any thing, us to penal sanction, to what was originally in the law given to mankind ; and under which, with different degrees of light and impression, men have been every where, and jji all times of the world. Before leaving this subject, it is fit to say something con- cerning the death which the law halh annexed to transgres- sion, and concerning the extent of meaning, in which the death threatened is to be understood. Dr. Taylor held, iOrig. Sin, p. 20.) that in the threatening and afterwards sentence intimated to Adam, there was not meant " any •' other death but that dissolution which all mankind under- .<* ao, when they cease to live in this world, whatever that •* dissolution be." It seems it was a question with this xvriler what the dissolution is which men undergo at death ? It has been generally agreed, that it is the dissolution of the union between the soul and body, by which the soul THE PENAL SANCTiaN OF THE LAW. 191 goes into a separate state, and the body is dissolved into dust. In this there appears to be nothing but what is clear, and easily understood. But this writer makes it matter of question, what the dissolution is that happens at death ; and seems not to be satisfied with the common no- tion of Christians concerning it. Did he think or suspect, as some have held, that the soul itself is mortal ; and, be- ing material, is dissolved in the dissolution of the body ; and hath no existence or life until the resurrection, when the body shaU arise, endowed with the breath of life, and with rational powers and faculties ? He was shy of giving his mind clearly on this point, only gives the hint by the doubt above mentioned. What important or fundamental truth is it, on which this author would not, in some sort, blow his baneful breath ! It is true, he speaks of eternal death, as meant by the threatening of the law. But let not the reader mistake him. The passage is in his note on Rom. v. 20. There havinj^ observed, that law sometimes signifies a rule of action, with the penalty of death annexed, he says, " Such a law Adam " was under, and such a constitution the law of Moses was, " subjecting those who were under it to death for every " transgression, meaning by death eternal death, without ^' hopes of a revival or resurrection." The death then that the law of Moses denounced, was the same death that was threatened for eating the forbidden fruit; and we saw just now, that that death imported no more than the dissolution which men undergo, when they cease to live in this world. So by eternal death, it appears that he means he^-e as de- nounced by the kw, nothing more than that, undergoing dissolution, they should continue so for ever without revival or resurrection. However, he also held that Christ procured resurrection to life for mankind universally. But if men shall then be punished with eternal misery for their sins and impenitence ; this, according to what we have seen of bis opinion, cannot be by virtue of the law, which, by his ac- count, did not threaten or denounce any such thing. But if the law given to Adam, and that of Moses, were of the same nature, and threatened the same death ; there is something in the matter that is not easily understood, or accounted for, if this death were no other than the depriva- tion of natural life. All mankind were, in consequence of A Jam's sin, doomed to death in that sense, and were un- dergoing it universally, with the certainty that it would so 6 192 AN ESSAY CONCERNING continue to the world's end. This being the case, and the estabhshed constant course of things ; what occasion for threatening this death b}' the law of Moses ? Is it not im- peachmg the divine wisdom, to say, that God wonld with such solemnity give forth the threatening of death for trans- gression, if that death signified no more than the depriva- tion of natural life ? Why pretend to make a new addition to the law as given to Israel, beyond what was in the law, which other nations were under, if there was nothing in the additional threatening of death, but what Israel, and all other nations, were in comm.on subjected to from the begin- ning ? Ay, but the law given at Sinai threatened death for every transgression ; not so the law given to other nations, who were only suffering death, not for their own sins, but in consequence of Adam's sin. But what alteration did this make in the state of Israelites ? If they underwent death ; those of other nations did so too. If the Lord cut off some Israelites with sudden and fearful strokes ; many instances of that sort happened in other nations, who were not under the Mosaic law. Yea, among Israel in the Mosaic period it was observed, that the worst of men passed the course of life of- ten in an easy and prosperous manner, and underwent death without any unfavourable visible symptom. So we see in Psal. Ixxiii. Shall we sa}^, that, the law prescribing for men's sins nothing but the dissolution of their frame by death, in the manner common to all men ; these men, after passing life more prosperously, and death more easily than other men, had nothing fuither to fear, as the consequence of their distinguished wickedness? As this will not be said; shall we say, that after this life punishment awaited them beyond what the law they were under prescribed ? Certain- ly this were absurd. Let us then consider what, besides deprivation of natural life, is included in the death threatened by the law. It is a ]ust scntim' nt, that as the natural life of the human person '^onsi>ts in the union of the soul and body; so it is the spi- riuial life of the person to be in union with God, enjoying *iis favour. So Psal. xxx. 5. In his favour is life. But sin marates ihc sinner from God, and from his favour ; which inust be accounted death by every one who comfortably en- joyed it; bv every one who thinks justly. The curse im- ports so much, though what Dr. T. says of it amounts to no .uore th?.n this, (note or. llom. ) '* This curse without THE PENAL SANCTION OF THE LAW. IQS ►« doubt rendered the transgressor obnoxious to death ; as " Saul's curse was understood to touch Jonathan's hfe." As to Saul's curse, it could indeed reach no farther than Jona- than's life : but the curse of God, and of his righteous law, can and doth reach much farther. This curse certainly im- ports, besides deprivation of natural life, to be cast out of God's favour and fellowship ; deprived thereof, and of the light of his countenance : which they who judge, that in God's favour is life, will certainly consider as a real death. If, according to the scripture, we consider it in that light, what good reason can be given, why it should not be includ- ed in the deatii threatened by the law for sin, which certain- ly separates between men and God ? But there is what the scripture calls the second deafh which imports everlasting pain and misery. As it is called the second death. Rev. xxi. 8, so it is expressed by the name oi death 3 Rom. viii. IS. If ye live after the fesh, ye shall die; and chap. vi. 23. The wages of sin is death. Some endeavour to answer, or prevent the argument, by suggest- ing, that in both places the apostle hath in his eye a course of fleshly living and sinning, continued in impenitently to the end. But though it be allowed that this is the case, as to the two places now mentioned ; yet this doth not hinder our understanding the apostle as giving forth a general doc- trine or maxim ; particularly in Rom. vi. 23. The wages of sin is death. What c^etermines the v/ages of sin is the lavy. Now we know of no determination of the law on this sub- ject, other than that it determines the curse and death for the wages of sin. Therefore the second eternal death, and the spiritual death before mentioned, must be included in the death assigned by the law as the wages of sin. Dr. T. himself expresses something that tends to this pur- pose. (Orig. Sin, p. 394.) " And certain it is," saith he, " that now we are not under the law, but under grace, Rom. '' vi. 14. Nor will the law be in force, to give sin its dead- " ly destructive power, till the great and terrible day of the "Lord, when those who impenitently have lived after the «' flesh shall die, Rom. viii. 13." Passing the interpreta- tion he hints of Rom. vi. 14. of which form^erly, I now say concerning this passage, 1. Dr. T.'s notion, as here express- ed, clearly implies, that the law, with regard to its penal sanction, hath not the authority and force of a law till it comes to be execute, which is very absurd. The supreme Ruler brings men under a dispensation of grace, uses for- 19^ AN ESSAY, &C. bear^nce, delays executing of judgment, and hath appointed a day wherein he will judge the world. Is it therefore just to say, that the sanction of the law hath not all along, and still, authority and force ; nor will he in force till the last day ? Surely it must be by virtue of the law and its sanc- tion, that it is said of a man in this life, of him that believ- eth not the Son, (John lii. S6.) that the wrath of God abid- €th on him. For (Rom. iv. 15.) it is the law that workelh wrath. 2. The Doctor says, that it is the law that will give sin its deadly and destructive power in the great day. But certainly it could not do so, but as in its penal sanction it adjudges death and destruction for sin. As God hath given to men his law to be the rule of their behaviour ; so when he shall come to act as a Judge, he certainly will make that same law his rule in judging them. It were dishonourable to God, as a Judge, to say, that he would judge moral agents at last otherwise than according to the law he had put them under, when they acted their part in life. It appears then by Dr. T.'s sentiment, as set forth in this passage, that the damnation and perdition of sinners at the day of judgment, will be by virtue of the sanction of the law, which denounced death for sin : which proves very clearly, that this everlasting perdition, this second death, (and not merely the deprivation of natumi life,) must be understood to be included in the death threatened by the law. It proves further, as this second death, this eternal perdition, will Jiappen at last to every man, of every nation, and of all times, who is not saved by grace, and in the way marked out by it, that, besides deprivation of natural life, the second death is adjudged for sin by the law, which men of all nations and times have been under. So that it is not the law given to Adam, concerning the forbidden fruit only, or thereafter only the law given at Sinai, that denounced death and a curse fo^' sin. How far these things are consistent with Dr. T.'s other speculations concerning the law, which we have seen former- ly, the reader may judge. That writer had very crude and undigested sentiments and reasonings on this, as on divers other subjects. Upon the whole, it has been sufficiently proved, that the law of God, which is the rule of duty to all men in common, hath at all times, and with regard to men of all nations, been fenced with a penal sanction, which adjudged death to trans- gressors; even death in all the extent of meaning, that hath been here shewn from the Scripture. So that we may now EXPLICATION AND PARAPHRASE OF ROMANS VII. IQo be satisfied, how destitute of all foundation in Scripture or reason, is the conceit of Mr. Locke, expressed in his para- phrase, and note on Rom. vii. 8. where he ,says, that without tlie law (of Moses) sin could not hurt a man, or bring death upon him ; and his notion, that since the fall mankind were not under a law threatening death for tiansgression, until the law given by Moses ; which was given only to Israel : which notion appears to have been adopted by Dr. Whitby, in his -paraphrase of ver. 9. which I come now to consider. Most of readers would not, I suppose, need to have so much said on this point. But, considering what weight the characters of these writers might give to their sentiments and argu- ments in the eyes of many, it seemed fit to consider the sub-* ject the more thoroughly and laigely. TEXT. V(Jr. 9- ^or 1 tvas alive without the law once : but when the commandment came, sin revived, and I died, EXPLICATION. As to the first expression here, / was alive, some render it, / lived once, or sometime ; I lived without the law; as if he meant no more tlian to sa}^ that sometime, for a part of the time of his life, he had been without the law ; sup- posing there is no particular emphasis, or more special mean- ing of being alive. But as the expression in the end of the sentence, I died, certainly means something else, than the death that puts an end to natural life ; so the antithesis, or opposition that is evidently intended, requires that, by say- ing, / was alive, we understand something else than natural life, or a part of its duration. It is, in short, that being without the law, and so not knowing his great guiltiness, and the prevailing of sin in him, he was alive, with respect to con- fidence and conceit of his own good state ; confident of the favour of God, and of eternal life : which confidence was destroyed by the coming of the commandment. Grotius, Drs. Hammond and Whitby, and also Mr. Locke, agree in holding, that the apostle means not here himself personally, but the Jews in general ; thai being without the law, he means of the time before the law was given at Sinai; and by the coming of the commandment, the promulgation of the law on that occasion j with the curse, or penalty of deatli igG EXPLICATION AND PARAPHRASE annexed. This the two last named did suppose was not threatened, except in the single case of eating the forbidden fruit, until that time. But why suppose that Paul here personates others; or that he does not represent his own former personal case ? Considering his style and expression, there can be no cause for understanding him otherwise, except there can be shewn some absurdity in applying to himself personally what he says. I see not that Grotius brings any reason from the verse itself for this notion of his : but Dr. Hammond does. '^ That he was once without the law, can, he says, with no '' appearance of truth be affirmed of Paul's person, who was *' born and brought up a Jew, in the knowledge of the " Mosaic law." But Paul might have had great knowledge of the Mosaic law ; and, being brought up at the feet of Gamaliel, might have been very learned in the various cases and questions, respecting the Mosaic rules of divine service, ceremonial pollutions, and ceremonial methods of purifica- tion ; and yet have little knowledge of the moral law in its extent, and very little knowledge of the power and energy of the law in his conscience and heart. He mentions in this same context, what proves his knowledge of the law to have been very defective. He Says, ver. 7. / had not known lust, except the law had said, Thcu shall not lust. There was a time when he did not know the inward lustings of the heart to be sin ; when he had no con- cern or anxiety about the disposition, aims, or affections of his heart ; but thought all was well if he did what was ex- ternally good. As to this, it is to be considered, that the moral actions of rational creatures are not to be judged of merely by what they are in the outward work; but also by the inward principles and disposition of the heart ; so that an action may, as to the outv.ard part, be good materially ; when, on the whole, as it comes to be judged of by an all- seeing, heart-searching God, according to the holiness and spirituality of his law, it is sin, and that, perhaps, of the most atrocious and aggravated kind and degree. By this it appears, that when Paul was a Pharisee, if his works were outwardly good, or in their outward nature indifferent ; yet not knowing that the law reaches the heart, he had not that light and knowledge of the law, which ^vould enable him to judge justly in what class, of good or evil, to state even those outward works, as connected with liis inward views and dis- position : besides that much sin inwardly, not immediately OF ROMANS VII. 197 connected with any outward action, was not known, or ob- served by him. Tliis was to be without the law in a great degree. However learned Paul had been in the divinity of the Pharisaical school ; yet his knowledge being so essential- ly defective, with respect to duty and sin ; certainly there was no impropriety or exaggeration in saying, when he came to know better, / was without the law once. But besides, an important thing to be considered here is, that the law did not enter into his conscience with its proper authority, energy, and impression. Many a man there is of very clear and extensive knowledge, into whom the law doth not thus enter, to give the view and conviction of sin, with the proper impression. Upon the whole. Dr. Ham- mond was far from having reason to say, that it could not be affirmed of i^aul personuliy, that he was without the law once. However, the sentiment, particularly of Dr. W. and Mr, L. is, That the apostle, personating others, says, / ?vas with" out the law once ; that is, for between two and three thou- sand years, from the fall of Adam. For tliough they some- times speak only of the Jews, the seed of Abraham, and seem to restrict the matter to the time betv/een Abraham and the giving of the law ; yet their scheme and opinion al- lows no room for this restriction. All mankind were, ac- cording to them, without a law denouncing death for trans- gression, from the fall until the law was given at Sinai. So that, in interpreting this verse, by the notion of Paul's per- sonating others, they view mankind as contracted into one long-lived man, who was indeed very old, (more than four thousand years old,) when he says in the text, / was alive without the law once. It seems to have required consider- able vivacity and force of genius to have thought of interpret- ing the text by a figure so very bold ; rather wild and extra- vagant. But what is it that gives the hint of such a mean- ing ; or that makes it necessary to have recourse to so strange an interpretation ? That which hath been more commonly given, is simple, natural, obvious, and agreeable to the proper import and use of the expressions of the text; embarrassed with nothing that deserves to be called difficulty, or incon- venience. Mr. L.'s opinion has indeed led him to express himself in a strange manner ; particularly in his paraphrase of this verse. " There was a time, (saith he,) when I, '^ being without the law, was in a state of life." And this he means not of men's own conceit, or sense of things re- IQS EXPLICATION AND PARAPHRASE •specting their state; but of a real state of life, not obnoxious to death. So that for one instance, for many instances, for a million of instances of transgression, sinners had not death to fear. Dr. W/s notion to the same purpose, we have seen in his paraphrase of this verse. I should think, with due deference to Mr. L.'s and Dr. W.'s characters, that repre- senting fairly such extravagance of sentiment and expression, were enough, for confutation, to any thinking or judicious reader. I have, however, bestowed an essay on the sub- ject, to which I refer. After all, the expression of the text is not. When the threatening of death for transgression came ; nor yet, When the law came, which they would suppose included or implied that threatening ; but, when the commandment came, which is something very different from the threatening. I can easily admit, that law, and commandment, may be inter- changed, in expressing the same meaning ; and I see they «re so interchanged here : as J believe, at the same time, that the divine commandment is to be understood to have had at all tim.cs the penal sanction of death for transgression annexed to it, whether expressed or not. Yet if it were otherwise, and that the commandment had been for many Ages without such penal sanction ; we maj^- be confident, •when mention was to be made of introducing a law fenced •with such a new and unusual sanction, that the expression would not be simply, Wheri the commandment came, which, according to the notion of these writers, implies no such thing as the threatening of death. This then is the second clause. But rvhen ike comtnand- ment came, sin revived. It did so in two respects. 1. By •the conviction he received of his own manifold guiltiness. He had become guilty in many respects, especially by the •inward prevailing of sin, which, through his ignorance of the 'law, he had no sense of. Besides, the conviction and im- pression of sin, that he had some time been conscious of, came by time to disappear and be defaced. But when the law entered into his conscience with light and force, armed with a terrible denunciation of wrath, it shewed him sin that he had not been sensible was sin ; and what sin he had, in some sort, been conscious of, it brought to remembrance, with a fearful sting. 2. Sin revived in these sinful affections that are by the law (as ver. 5.) ; and the more the law, with its authority, •light, and terror, reached the heart and sin in it, sin exerted OF ROMANS Vir. 109 itself the more vehemently, in all manner of concupiscence (as ver. 8.), in opposition to the law. The consideration of . the context seems to lead us to think, that it is the reviving of sin in this second respect, not excluding the former, that the apostle hath chiefly in his eye. The sinner, convinced of his guiltiness and danger by transgressing the law, doth yet incline to hope well of himself, if he shall do well in all future behaviour. So, being sensible by the coming of the commandment, that it is necessary that the heart be right, he labours upon it. But the more he doth so, the more he perceives the wickedness of his heart. Hence awakened sinners so commonly complain, that they find their hearts become daily worse, instead of becoming better. They find in it a perverse aversion to God, and to his holiness ; that the carnal mind is enmity against God, and is not subject to his law : and if, through manifold guiltiness by past prac- tice, they find themselves under the fearful sentence of the righteous law ; sin also reviving in the unholy workings of an evil heart, and in those motions of sin which are by the law, this especially destroys every false confidence. Thus the consequence of the coming of the command- ment, with its light, authority, and terror, and of the re- viving of sin on that occasion, is, as the Apostle expresses it, I (lied: I found myself a dead man, and nothing on my part to encourage me to entertain any confidence, or hope^ Though the word here used concerning sin is, sin revived, that doth not oblige us to think, as if it had been altogether, as to the conviction of sin, or as to its rebellious motions by the law, (as the Apostle speaks, ver. 5.), even before the commandment came, in the manner here meant. The pre- position avaf, that is in the composition of the Greek verb here, hath not always that effect in the signification of a w and of the Christian revelation, to assert that it was by it first, and ne- ver before, that the promise was given, and a foundation laid , for the hope of the resurrection, and of eternal life. But I do not understand that it can consist with the credit of the Christian revelation to suppose, that Christ and his apostles pretended to find in Moses and the prophets what was not truly in them. We find, Heb. xi. 9, 10. that Abraham, while he receiv- ed believingly and thankfully the promise of Canaan to his posterity, as a pledge of something better to himself, and to ins spiritual seed; yet for his own personal and chief inte- rest, he by faith sojourned in the land of promise, as in a strange country, very contentedly, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same pro-« UNDER THE OLD TESTAMENT.* 213 mise. So he and these other patriarchs shewed by their conduct, that they looked for a city ivhich hath foundations^ whose builder and maker is God. Thus too the same inspired writer gives an account of the faith and hope of these fathers, ver. 13, 14, 15, l6. He says, tltese all died in the faith, not having recei: ed the pro- mises, but having seen them afar off, and were 'persuaded of them, and embmced them, and confessed that they were stran- gers and pilgrims on earth. He then says, tliey hereby de* dared plainly, that they did seek a country ; not that from whence they came out ; they shewed that they desired abet- ter, that is, a heavenly country. Whatever besides was in these promises, it is evidently the apostle's view, that there was that in them, that determined these fathers to account themselves, yea, to choose to be, strangers and pilgrims on earth, and to desire a heavenly country. Downwards, ver. 24, 25, 20'. he represents how Moses did forego the prospect of high worldly advancement, took a share in the afflictions of the people of God, and in the re- proach of Christ. For, saith the inspired waiter, he had respect unto the rccompence of reward. This w'as not a re- w^ird on earth, or to share in the rest and liappiness of Is- rael in Canaan, which he did not attain ; but a recompence and reward, the liope of which did not disappoint him. Thereafter, ver. So. he mentions some, who w^ere tortured, not accepting deliverance, that they might obtain a better I'C-^ surrcclion. After all this, I cannot but wonder, that some learned men should not be able to find in the religion of the Old Testament, or in the covenants of promise, which were the grounds and principles of that religion, a clear and suffi- cient warrant for the hope of future happiness, and of eternal life. Our blessed Lord himself, John v. 39. bids the Jews to search the Sripturcs ; for in them, saith he, ye think ye have eternal life. He gave them no hint on this occasion, that their opinion of finding eternal life in these Old Testament Scriptures was ill founded Yea, if it were, it had been de- luding them to direct them to look for it there. It were easy to add here divers instances of holy persons in these times, whose profession of their faith and hope of iutm-e life appears in the Scriptures of the Old Testament, and who profess this hope in such a m.anner as did sufficient- ly warrant the same hope to others, in their own and after times. There is less need to enlarge in that w^ay, that even Secinus and his followers acknowledge that several of tliem 5 21 4> AN ESSAY CONCERNING THE PROMISE did actually entertain that hope : at the same time that they assert, that God gave them no such promise, nor the war- rant of such hope ; and allow that the heathens also had that hope : so that God's Israel were without hope, as to any sure ground of hope, as well as the heathens who were aliens from the commomveaUk of Israel, and strangers from the covenants of promise, Eph. ii. 12. But the great difference between Israel and the heathens, as to the grounds of their hope, doth very clearly appear by what we have said on the subject. However, as to the hope actually entertained by them, these few instances (besides what hath come in our way before) may be observed. Gen. xlix 18. 2 Sam. xxiii. 5. Psal. xvii. 15. Psal. xlix. 14, 15. Psal. Ixxiii. 24, 25. 26. If we consider attentively how matters were ordered un- der the Old Testament as to Israel, we may see cause ,to conceive of them thus. When the Lord chose and sepa- rated the seed of Jacob to be his church, and brought them into covenant with himself, he dealt with them as he never did before, or since, with any people. A particular article of his covenant and promise to them was, to give them a good land, Canaan, for an inheritance. He promised them the enjoyment of that land, and prosperity in it, on condi- tion of maintaining his truth and worship, and the purity of his institutions, with which he had dignified them beyond any other people, and of universal obedience to all his com- mandments : intimating to them, that, from a contrary be- haviour, they should expect his judgments to come on them- selves and their land; to make them unhappy in it, or to expel them from it. At the same time he assured them of bis mercy, by which he would, upon their repentance, renew the prosperity of their nation, and restore them to the pos- session of their earthly inheritance ; if they had been dis- possessed of it. Upon this view of things, we need not wonder that, in giving them his law by Moses, the Lord should encourage their nation to a due regard to his laws and ordinances, by the promise of national and temporal prosperity, in the land he cave them for an inheritance ; and should deter them jrom disobedience, by denouncing temporal judgments and strokes to come on them, and on their land in consequence of it. In like -manner, when their prophets did deal with that people about the unhappy circumstances in which they «tien were; as they did acquaint them that their sins were UNDER THE OLD TESTAMENT. 2t5 the cause, so they commonly encouraged them to repentance and reformation by the promise of temporal prosperity to their nation, and the affluence of the good things of the earth. Indeed when the weal and prosperity, the misery and distresses of nations are the subject ; these views will suit the case of all nations at all times. God doth not give heaven to whole nations ; but doth commonly connect na- tional good behaviour and obedience with temporal national prosperit3\ It is likewise true, that under the Old Testa- ment, as heavenly and eternal things were more sparingly revealed, temporal prosperity and success was more common- ly bestowed, to encourage the integrity of single persons, than under the gospel ; when the cross is recommended to Christians, after the example of Christ himself, as the way to glory. These things may account for a great deal of what is to be found with Moses and the prophets ; of which an improper use hath been made, with regard to the spiritual stale and hope of the Lord's people in ancient times. What is expressed in the Old Testament Scriptures, on such views as I have been observing, is by no means to the purpose of the doctrine of justification ; nor doth it derogate from the hope of eternal life in the times of the Old Testa- ment : if Moses or the prophets are signifying to Israel, by what means their nation may attain or recover the divine fa- vour, and their national prosperity ; we are not to conceive it, as if the Holy Ghost were shewing how a sinner is justi- fied before God, with spiritual and eternal consequences. I believe a nation may, according to the common rule and me- thod of divine conduct, attain the favour of providence by their own works, and good behaviour : and the favour of providence may sometimes, by divine sovereignty, be be- stowed, as the reward of the integrity and well-doing of sin- gle persons ; as more commonly happened in the times of the Old Testament. But it doth not by any means follow, that a sinner is justified before God by his own works or righteousness ; or that it is by these that a sinner is intro- duced into a state of grace and favour with God. At the same time, if the Lord encouraged Israel to obedience, repent- ance, and reformation, by the promises of peace, earthly prosperity^ and national happiness, they shall greatly mistake, who shall think that he invited men to piety by no higher views, and by no better promises. The case, in short, hath stood thus. Godliness hath still had the promise of Ike life that notv isj and of that which is to 6 21G AN ESSAY CONCERNING THE PROMISE come. Under the gospel, the promise of the life that is to come is more clearly exhibited, and more inculcated. Dur- ing the Old Testament, the promise of the life that now is, •did, in a greater degree, include temporal prosperity, and was more inculcated than since. They who were carnal fol- lowed after righteousness with tliat view ; and generally they did not miss of their reward. But they whose hearts were formed to spiritual things ; as their views entered far- ther into true holiness, they pursued that course with a high- er aim of spiritual good things, and of eternal blessings ; and found sufficient ground for such aim and hope in the promises of the covenant. It doth not become us to prescribe rules to divine wisdom, concerning the measure of light that ought to be afforded in the different periods of time. It is said, 2 Tim. i. 10. that Christ hath — brought life and imniorlaUtij to light through the gospel. Much use hath been made of this against what hath been here advanced. But no more can be justly made of these words, than that life and immortahty is brought out of, the obscurity of the Old Testament ; and is, together with the special grounds of the hope, set forth in a clear and full light by the gospel. But this doth by no means impoit that, in the preceding state and period, there was no revelation, or promise of life and immortality. That the expression used in writing to Timothy doth not import so, will appear by considering expressions fully as strong, used concerning other subjects. For instance, Eph. lii. the Apostle says. That the Gentiles should be fellow- heirs, and of the same body, and partakers of Jiis promise in Christ, h\j the gospel y ver. 6. was y^ mijstery made knowHy ver. 3. to himself by rei elation. A mystery^ ver. 5. which in former ages was not made known to the so?is of men, as it is no7V re- lealed to his holy apostles and prophets by the Spirit. We 7nust not for this say, that the mystery of the calling, and incorpiprating of the Gentiles into the church, was not at all revealed in the Old Testament Scriptures. For we find these Scriptures, on divers occasions, quoted to that purpose; aiid particular!}', Rom. xv. 9 — 12. we see the Apostle ob- serving the prediction of that event in divers places of the Oid Testament : and we shall easily find it foretold in .several places, not less, rather more clearly than in those mentioned by the Apostle. As if he intended to assist those »'e wn.te to, to observe the prediction in these places, where there were but dark and brief hints of it : leaving to then> UNDER THE OLD TESTAMENT. 217 Selves to observe these places where the matter was more obvious, and presented in a nnore clear and full light. But as he says to the Ephesians of the calling of the Gentiles, that it was not formerly made known, as it is now revealed by the Spirit to the holy apostles and prophets ; so we may justly paraphrase the words to Timothy thus : — Life and immortality were not formerly made known as they are now revealed by the Spirit to the holy apostles and prophets, and by them to the church through the gospel. Life and im- mortality are now brought to light, compared with the for- mer obscurity. In like manner, the apostle Peter says of Christ to those he writes to, that he was fure-ordained before the foundation of the world ; but (so he adds) was maiufested in these latter times for you. The word, man'fest, here, and in 2 Tim. i. 10. brought to light, do very precisely render the words of the Greek ; and to bring to light, and to make manifest, are expressions evidently of the same meaning. But jt Cin'ist is said to be made manifest in the latter times, those of the gospel ; would any infer, that there was no revelation, no promise of him under the Old Testament? To make the like inference concerning life and immortality, from 2 Tim. i. 10. were no less absurd. It cannot be understood how religion could be at all main- tained in anticnt times, or at an}- time sincerely, in the church, without the promise and hope of spiritual blessings,^ and of eternal life; or how without the pursuit and hope of these, there could be true purity of heart, or true holiness. When the apostle Paul proceeds, in the latter part of his epistle to the Colossians, as is usual with him in all his epistles, to exhort the Colossians to holiness, he begins, chap. iii. 1. with exhorting them to seek the things that are above ; to set their ajj'ections on things abo:e, not on things on the earth : and to mortify their members, (their corrupt lusts and affections), that are upon the earth. If we observe the view the Scripture gives us of the matter, we shall see there is nothing more contrary to holiness and purity of heait, than to have the heart set on the earth, and addicted to earthly satisfactions and enjoyments, and to the pursuit of them. Though Grotius is wrong, when he writes so un- favourably of the hope of eternal life during the Old Testa- ment: yet his view is, so far, right in general, that, sup- posing the Lord not to give the hope of any good beyond what is earthly, there would not be the strength (nor, 1 say. 218 AN ESSAY CONCERNING THE PROMISE the disposition), needful for purifying the heart. To say the truth, how could men be found fault with for pursuing, and resting in, the happiness of earthly wealth and pleasure, if nothing better was set before them ? And however, on oc- casion of remarkable divine displeasure, fasting and prayer might, at any rate, be proper ; even for the recovery, or continuance of earthly enjoyments : yet, in the common course of things, might it not be reckoned just and prudent to say. Let us eat and drink, for to-morrow we die ? For why should not men set their hearts on that good, which is the greatest object of hope, that they find even revelation setting before them ? The Lord might indeed, by the regulations prescribed to civil and ecclesiastic rulers ; by the severity of his judgments on Israel for their sins ; and by the extraordinary interpo- sitions of his providence, at other times, in their behalf ; by the ministry of his prophets, and the authority he conciliated to them by extraordinary gifts and miraculous powers : he might, I say, by all these means procure considerable regard to his laws, as to outward obedience; and deter men from the outward practice of wickedness ; and so maintain some order in society. But I am confident, it is agreeable to the Scriptures, and to the nature of things, to say, that all these means could not procure true holiness and sincerity of obe- dience, or the purifying of the heart, if the word of God proposed, for the object of hope, nothing above what is earthly. It will not be enough to say, that many, in these times, from the direction of their reason or understanding ; from the inclination of their own hearts ', or from some secret in- stinct of grace, did indeed desire and hope for spiritual bles- sings and eternal life : though God did not by any revelation or promise give them an}' direction or ground to warrant such desire and hope. Even the Socinians allow so much. But that certainly must be deemed sufficient in religion, which is agreeable to the revelation God hath given. If the revela- tion did not warrant and found the hope of spiritual blessings, and of eternal life; wc must either say, that the desiie and hope of these is not necessary in religion ; or that divine re- velation in the times of the Old Testament was essentially defective ; which were so dishonourable to God, and to re- velation, that I scarce think it will be admitted by any per- sons of Christian profession. UNDER THE OLD TESTAMENT. ^IQ I apprehend that, of the two things I have mentioned, those I have in my eye will choose the first; to wit, to say, that though the desire and hope of spiritual and eternal bles- sings are of great advantage in religion ; yet they are not absolutely necessary. Accordingly, I observe, that they who hold that ancient Israel had little hope of eternal life, and no ground for such hope by God's word or promise, do generally incline to think favourably of those they call virtuous Hea- thens ; and that their wanting this hope, and good grounds for it, and the want of its influence in their heart and prac- tice, was not such an essential defect in the religion of the Heathens, but that without it they might attain to the pleasing of God, and to future happiness. Whatever argu- ments be used to guard against the consequence of these sentiments ; yet their tendency is, and their consequence will commonly be, with those who receive them, though they themselves have presented to them the revelation and pro- mise of eternal life, that they will be led by such notions to think, (what the carnality of men's hearts is otherwise prone to) that the way to the kingdom of heaven is more easy than it is indeed ; and that with fatal effect to the souls of men. TEXT. Ver. 10. And the commandment which was ordained to life, I found to be unto death. EXPLICATION. The unfavojjrable consequence of the coming of the com- mandment, here seems not to be merely condemning the transgressor, and adjudging death to him; which, according to the notion of some late writers, it never did, but in one instance, until the Mosaic promulgation ; which, they say, first added to the commandment the sanction of death for transgression. If we consider the context from ver. 5. we may see cause to think, that the Apostle hath especially in his view the effect produced by the unregenerate heart and the law, betvv^een them ; to wit, the revival of sin, in its more vehement lustings and unholy affections. As to the law's being ordained to lifo ; it did originally promise life to those who should perfectly obey it. It was designed, and in itself calculated to lead them in the way that would terminate in life. It represents an amiable scheme 220 EXPLICATION AND PAnAPHRASE. of holiness, a perfect system of duty, by which it might recommend itself to every rational mind, as tending in its own nature to make man happy. By its light it marked out to men the way to life ; the divine authority in it did power- fully enforce it; as did the promise of life, and threatening of death annexed to it. To the rational and undepraved mind and heart it gave the most powerful excitement to holi- ness. Thus {he commandment was ordained to life. But, alas ! human nature hath undergone a sad change ; a powerful de})ravation. Now sin, or the flesh, that evil princi- ple dominant in the unregcnerate soul being uiged, reproved and condemned by the law, it doth awaken with all its force, and exert itself in sinful affections, in all manner of concupis- cence, terminating in death. As the evident scope of the preceding context tends to give this view of the present text; so we see the expression and sense of the next following, ver. 11. suits the same view. I do not, however, think that the death here meant is to be understood merely of the death denounced by the law ; to which the activity of sin deservedly exposes a man. It seems likely that by death he especially means here the prevalence of sin itself in his soul. He mentions, chap. vi. 6\ the body of sin , and ver. 24. of this chapter, he cries out. Who shall deliver me from this body of death 9 We have no cause to think, that the object of his earnest wish in this latter text is, to be freed from the body. It is rather what he had in the foimer text called the body of sin, that he calls here the bodu of death. The inherent plague of sin shewing, by occasion of the law, its great power and prevalence, was to -him as death : and why might he not justly call it death, that disabled him from aij vita! activity, from activity in ho- liness ; without which lie would not reckon that he had life. Some writers, whom I have often had occasion to men- tion, have held that law in this context is to be understood in a restricted sense, of a law with tlie sanction of death for transgression, such as never was gi^Tn forth to sinful men until the Mosaic promulgation; and this some of them call rigour of law. But how could it be said, that this law was ordained to life to sinful men ; for it was to such it was given at Sinai ? it could not possibly bring sinners to life. If they should say, the law was ordained to life, as it was first given to Adam in innocence; yet even thus it will not answer, ac- cording to tlie strange notion of Dr. T. who says, that Adam, in his first state, could not stand under what he OF ROMANS VII. 221 calls rigour of law, (that is, law denouncing death for every transgression), more than any of his posterity. If so, then, according to him, the law could not bring man in his best state to life : and none will say that the law could give life to sinners. How then, according lo these men's notions^ could Paul say, the law was ordained to life ? PARAPHRASE. 10. And thus the commandment, which was originally designed to give life to all who would perfectly obey it; and which to undepraved and innocent man gave the best direction, and the most powerful excitement to the holiness and obedience, that is the way to life, did, as by accident, (as, causa per accidens,) tiirough the sad corruption of my nature, which did not yield to its authority, nor was sub- dued by its power, but exerted itself the more vehemently in all sinful affections and lustings, work a real death in me, as it denounced eternal death to me : and so (ver. 9.) de- stroyed that confidence by which 1 was sometime vainly alive in my own conceit. TEXT. 11. For sin taking occasion by the commandment, deceived me, and by it slew me. EXPLICATION. Dr. W. in his annotations on ver. 8, 9, 10, 11, and after his particular annotation on ver. 10. says, " The old and " com.mon interpretation is this, that the prohibition of what *' we desire makes us to think the enjoyment of it more " sweet and valuable ; or at least provokes the carnal mind, «' which is not subject to the law of God, to a more fervent " lusting after it, dion prohibita 7ion tarn refugit quam arden- " tins expetif, and this agrees very well with the expression." The matter may be illustrated by this similitude. If a man, who bears an inveterate hatred to another, whom he reckons his enemy, ever desiring and endeavouring to de- stroy him, should see this other man before him and near him ; this would readily awaken his passion to an extreme degree against him, and put him upon shewing his hatred and opposition to him in a vehement manner. So sin, find*" 2^2 EXPLICATION AND PARAPHRASE ing the commandment come home upon the conscience with much force, seeking its destruction ; this awakens the ma- lignity of sin, and it exerts itself, and all its members, its various lusts and passions, in the most keen opposition to the law. He had said before, th.it sin taking occasion hy the com- mandment, WROUGHT in him all manner of concupiscence. Here he says. Sin taking occasion by the commandment , de- ceived him. So there is deception in the case. There is so great evil in sin, and the consequences, as set forth by the righteous law, are so terrible, that it were not likely the heart of man would fall in with it, without being in some way deceived. So the Greek here is, dr.TrccTnn, it deceived, as the Seventy hath in Eve's answer. Gen. iii. 13. the ser* pe?it YtTccvtfiri hcgniled me. We know that men's lusts and passions have great mfluence on their mind and imagination. Thus sin, and the various lusts thereof, awakened and irri- tated b}'^ the contrary commandment, set the imagination to work according to their own turn and disposition, to repre- sent in the most alluring colours the pleasure to be attained by their gratification and enjoyment. This further inflames the sinful passion and lusting. These sinful passions and desires upon the one hand, and on the other, the false co- lours in which the imagination represents the object, do mu- tually co-operate to give advantage to sin, and its deceit. Dr. Doddridge, in his paraphrase, mentions another way of deception, (to which, however, the deceiving is by no means to be restricted), thus : " Sin — taking occasion hy the " terrors and curse of the violated commandment^ and re- " presenting the great Lawgiver, as now become my irre- " concilable enemy, deceived me into a persuasion that I '^ could be no worse than I was." The truth is, a persuasion that a man cannot be in a worse state, or, in other words, a despair of mercy, doth, in persons under the power of their lust, very commonly operate in this way, even for a man to run the more vehemently in a^n evil course, with an affected thoughtlessness about futurity. At the same time, there is another sort of deception no less common, arising from the suggestion of impunity : thus, Deut. xxix. 18, 19. — Lest there shoidd he among you a root hearing gall cmd wornuvood, and it come to ])ass when he heareth the ivords of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagi" nation of mine heart. A self-flattering heart, (deceitful OF ROMANS VII. 22S above all things, Jew xvii. 9-) can readily enough suggest, in flat contradiction to the law, as the tempter did of old, (Gen. iii. 4.) Ye shall not surely die. This is perhaps sup- ported by some delusion, which the heart is very ready to entertain, concerning the goodness of God, and by extenuat- ing thoughts of sin ; and perhaps by the notion of some works, or some particular virtue, on which a man values himself, and which he vainly thinks makes compensation for his sin. Thus, for instance, some worthless men of our times, who have sold themselves to their lusts in the prac- tice of lewdness, do abound in almsgiving, from a senseless notion of the meaning of that text, 1 Pet. iv. 8. Charity shall cover a rmdtitude of si?is. Thus sin makes out its purpose by one way or other of deceiving. Dr. T. doth here alter the translation, and, instead of sin taking occasion, he renders, " Sin having received force by " the commandment." He says, (note on vcr. 8.) that all the commentators (and some of them understood the Greek exceeding well) have mistaken the signification of the Greek word here rendered occasion, when it really s'lgm^esjorce, adva?itage. -That force he understands of the force which sin had got by the Mosaic law to give death to the trans- gressor. Grotius on ver. 8. renders the Greek word, inipu- nity, which implies the law's wanting force. Dr. T. will have it mean the law's having force, and giving destructive force to sin. Enough has been said elsewhere concerning Grotius' renderiiig. I see not that Dr. T. gives any authori- ty or reason for his sense of the word ; if it is not that it best suits his notions and doctrine, and the misinterpreta- tion he has given of divers other texts. I see in my dic- tionary, occasion, given for a sense of the word. But that of Grotius, or of Dr. T. are not among the senses given of it. If critics will, in interpreting Scripture, give senses to words, upon no better authorities, they may assert and esta« blish what doctrines they please. The sense of this verse may, with little variation from the paraphrase of the worthy Dr. Guyse, be given thus ; PARAPHRASE. 11. For si^Tn me, that evil principle so deeply rooted in my depraved nature, being impatient of restraint by the law, took a perverse occasion from the strictness of the com- mandments contained in it, to rise up in rebellion against it. 22'i EXPLICATION AND PARAPHRASE as if it was too unreasonable and severe an imposition to be laid upon human nature ; and by this and various other means of deception, beguiling me as the serpent did Eve, (Gen. iii. 13.) it ensnared me, and drew me to the commis- sion of many evils, which God had forbid ; and by this means brought me more and more under the heaviest sen- tence of condemnation and death ; and when afterwards it came home, in its spirituality and power, to my conscience, it slew the high towering thoughts and confidences, which I before had entertained about my own sufficiency to keep it, and my own righteousness to recommend me to God. TEXT. 12. Wherefore the law is holy : aiid the commandmeni holy 3 and just, and good, I HAVE no occasion to enlarge on the epithets and cha- racters here given to the law and commandment ; the sense of which is obvious. The purpose and sense of what this verse contains may be conceived, and expressed briefly ac- cording to this paraphrase. PARAPHRASE. 12. I have shewn the true cause of all sinful motions; of every sinful concupiscence. Wherefore, although the evil principle in the hearts of men doth produce such con- cupiscence, and sinful motions more vehemently by occasion of the commandment ; yet the law in itself is holy, and the commandment holy, just, and good : and so not at all fa- vourable to sin, which it pursues into the heart, discovers, and reproves in the very inward motions thereof. TEXT. 1 S. Was then thai which is good, made death unto me ? God forbid. But sin that it might appear sin, working death in me by that which is good ; that sin by the commandment might become exceeding sinful. EXPLICATION. Let us begin with observing Dr. T.'s interpretation of the first part of this verse. According to the notion that OF ROMANS VII. 225 has been entertained by him, and some others, that this chapter is addressed to Jewish converts separately, he makes several passages in it to be the words, question, or objection of a Jew, with the apostle's answer annexed. So here his paraphrase gives, in way of dialogue, thus : " Jew. " And yet you say, we were made subject to death by the " commandment. Could that which is so good (ver. 12.) '^ become deadly to us ?" By this the 5ew, as he is repre- sented here, considers the law's denouncing death for trans- gression as a doctrine of the Apostle's, which Jews had not known, nor ever received ; and reasoning against it as hard, and inconsistent with the goodness of the law. But it is very incongruous to put an objection against the law in the mouth of a Jew. The Jew gloried in the law. and would not object against it on the account here mentioned, or on any account. When the curses were solemnly proclaimed from mount Ebal, Deut. xxvii. all the people were directed to say, at hearing each. Amen. They did so at hearing the last comprehensive one denounced against all and every transgression, ver. 26. Their assent and consent to this, on that solemn occasion, appears as a condition of the cove- nant of that nation with God. They greatly mistake, who think the design here is to vindicate the penal sanction of the law against the objection of a Jew. What the vindica- tion hath respect to, we have seen in part, and will presently see more fully. Let us now see the answer, as Dr. T. gives it thus : " Apos. No; take me right. Itwas not the commandment '' itself which slew us, hut sin. It was sin which subjected *' us to death, by the law justly threatening sin with death.'* The truth in this matter is easily conceived. Sin merits death : death is threatened and inflicted by the law and by the Lawgiver. There is faultiness in sin, so meriting ; but no faultiness on the part of the law, or Lawgiver. But to say, it was not the law that slew sinners, or subjected them to death, is not agreeable to truth ; nor is it consistent with what this Doctor says elsewhere. In his note on ver. 8. he writes thus : " That sting (viz. of death) is sin. But death *' would have no power to thrust that sting into the sinner's *' heart, were it not for the law of God condemning him to " death." And a little downwards : '' The law is the '* force, by which the terrible sting is plunged into the sin- *' ner's vitals. For, ver. 8. without the law, sin, the sting " of death, is itself dead, and quite unable to slay the sin- ^26 EXPLICATION AND PARAPHRASE *' ner." Thus this acute Doctor introduces the Jew, quite out of character, objecting against the law, and its penal sanction ; and makes" the inspired apostle give an answer inconsistent with the Doctor's own account of things ; an an- swer contrary to truth and common sense. How could the man say, it was not the commandment that slew us, but sin, when he held that sin prevailing for many ages did not slay men, until the law was given at Sinai ? As it is quite vain to think that the apostle means here to introduce a vindication of the law, for assigning death as the punishment of transgression ; so the just view of his de- sign is easily learned from the preceding context. He had mentioned, ver. 5. the motions of sins which were by the latv. He had said, ver. 8. that sin taking occasion by the command" ment, wrought in him all manner of concupiscence and ver. 10. that the commandment ivliich was ordained to life, he found to be unto death : and ver. 1 1. that sin taking occasion by the commandment, deceived him. By this it is evident, that what is here meant is a vindication of the law from the charge of being truly the cause of sin in a man's heart and practice; or of these motions of sins, and of that concupis- cence and deception, that is by occasion of the law. As we distinguish, with regard to offence, between offence given and offence taken ; which last may be when indeed there is no' offence, or cause of offence, given : so here, as to occa- sion, the law did not give occasion; but sin did perversely and wickedly take cccasion ; such as the context represents. The vindicating of the law with regard to this, and shewing that it is not by any means tlie cause of sin, is the evident and special scope of this place. The true cause then of these motions of sins, ver. 5. of that unholy concupiscence, ver. 8. of that deception, ver. 11. is sin. So the Apostle says here : Sin that it might ap^ pear si7i, tvorking death in me by that which is good. Here two things are to be considered and inquired into. 1. What is here meant by death ? I have said before, that the holy apostle would certainly reckon as a very death in his soul the prevailing of sin in its motions and activity in his heart. Yet this not to exclude sin's working death in and to him by virtue of the sanction of the law. Not as if this was the tffect by a peculiarity, or peculiar sanction, of the Mosaic law ; but by virtue of the sanction that was ever in the law, and connected with the coiumandment : the consequence of which was, that every new motion or act of sin, or concu* &F ROMANS VII. 227 piscence, subjected him to new condemnation to death, by virtue of the threatening of the law. 2. The other thing to be here inquired into, is, what is meant by sin, in this clause ; Sin that it might appear sin. Divers commentators have observed, that sin is in this con- text, by a figure, represented as a person : and some seem to mean no more by this figurative person, than a general notion, comprehending or including all particular sorts of sin. But we see in this context sin distinguished from sinful act- ings ; as we have, ver. S. sin working in a man all manner of concupiscence. This last imports inward acts of sin ; previous to which is sin working this concupiscence, and the efficient cause of it. So that sin thus working is not to be considered as a thing merely ideal, an abstract idea, or notion ; which cannot be truly the cause of any thing. Sin here is something real, a cause, which by its powerful influence works concupiscence, every particular lusting or unholy af- fection. It is the cause or principle of sinning, deeply rooted in men's nature, in this state of depravation ; wliat the learned have called peccatum peccans, the sinning sin ; sin the cause of all actual sins in the inward and outward prac- tice. The remainder of which evil principle in the regene- rate he had called, chap. vi. 6. the old man. It is otherwise called the Jiesh. Which is itself previous to these unholy actings, inward or outward, called Gal. v. 19- ^'C. works of the Jiesh. How on any other view can be understood sin working coJicupiscence ? This activity in the way of concu- piscence, or of deceiving, doth certainly presuppose a pre- vious acting cause. The sum then of the apostle's argument is, as hath been several times said, that the law or com- mandment is but the innocent occasion, and by no means the cause of such sinful motions as are said, ver. 5. to be by the law; but that sin, that evil principle in human nature, is the true, proper cause of all sinful motions and actions. Nor will it make a valid objection against this, that is somewhere suggested by Mr. L. that sin cannot be the cause of itself. True; nothing can be the cause of itself. But sin, in one sense and respect, may be the cause of sin in another sense and respect. This is easily explained by James i. 15. It will be acknowledged, that the lusting there mentioned is sin ; especially when it hath inwardly conceiv- ed : and there it is said, When lust hath conceived, it bring- eth forth sin. Here then sin (lust inv/ardiy conceiving) is the cause of sin in the outwaid wjik and deed. Besides 22S EXPLICATION AND PARAPHRASE; this it appears in our context, that there is sin in nature previous even to the inward lusting, and which is the cause of it ; sin working in a man all manner of concupiscence. Now as to the last clause. That sin by the commandment might become exceeding sinful. It has been observed before, that sometimes things are said to be, when the meaning is, ^ that they appear, or are proved, to be. To the instances of this sort adduced on chap. vi. 1. may be added, chap. iii. I9. That — all the world may become guilty before God. It is not by the declaration or testimony of God's word that men properly and indeed become guilty ; but thereby it appears that they are guilty. So here ; as in the preceding clause it is said, Sin that it might appear sin ; to the same purpose, with some variation of the expression, it is in the last clause. That sin by the commandment might become (that is, might appear, or be proved, to be) exceeding sinfid. PARAPHRASE. 13. But after all that hath been offered to vindicate the law from the charge of being the true and proper cause of sin ; yet having, ver. 5. mentioned the motions of sins which are by the law, and ver. 8. all manner of concupiscence aris- ing by occasion of the law; and ver. 10. that you found the commandment to be unto death to you; and ver. 11. that sin by occasion of the commandment deceived and slew you; may it not be justly concluded, that the law which you have commended for its goodness, is indeed made death to you, not merely by adjudging death to you for transgres- sing and rebelling against the commands and authority of the Almighty, (which all the world must acknowledge to be agreeable, as to the holiness and justice, so also to the good- ness of the law), but that it is also made death to you, by increasing the activity of sin in you, or in me ; which is so contrary ^o, so inconsistent with the activity of a better and true life in our souls ; and thus it is a true cause of death in us of sin, as well as of death to us of punishment? That the law should in this way be made death to me, or to any, I cannot easily conceive to be consistent with that holiness or goudness, which you ascribe to the law. But fi\r be it from us to think so concerning the divine law and holy commandment. The effect mentioned is, as I hinted, ver. 5. only in them who are in the flesh, under the dominion of sin, (chap. vi. 14..) and I still say, that it is sin. OP ROMANS VII. 229 or the f?esh, that evil principle and plague inlierent in my depraved nature, that wrought death in me and to me j thereby appearing in its own colours, and to be what it truly is, the vilest thing in the world, even to be sin, (than which nothing worse can be said of it), the fruitful and abounding source of all transgression inward and outward, meriting death ; and proving at once its wickedness and power, in working death in me by that which is good ; that so (not only by its ordinary motions, but especially by its more lively and powerful activity, on occasion of the command- ment's coming home into my conscience, then exerting itself, as in defiance and despight of its light and authority, and of the divine authority in it), sin in me might appear by the light of the commandment thus outrageously despised and counteracted, to be a most aggravated evil ; evil beyond all conception ; an abounding and overflowing source of trans- gression, impurity, and iniquity ; the powerful cause of in- greased condemnation and death ; yea, in a word, to be (as Jer. XV ii. 9-) desperately .wicked. We have seen the case of persons under the law in the Jiesh ; and so imder the dominion of sin. Whether the latter part of this chapter, which now follows, doth represent the case, with respect to sin, of persons under grace, whilst they continue in this life, is to be the next subject of inquiry. But here 1 find it expedient to alter my method. A Dissert A tion concerning the general scope and pwyose of the latter part of chap. vii. 1 4 — 25. in order to determine whether it represents the case of a regenerate or unregener ate person ; the case of a person under the law, or of one under grace : wherein the particidar expressions of that context are explained. SECT. I. Being an introduction to this subject and inquiry. It has been said, that the ancient writers of the church did universally understand the Apostle as here personating an unregenerate person, until Augustine introduced a dif- 250 A DISSERTATION CONCERNING ferent interpretation. Wolfius, on ver. 9. of this chapter, mentions a learned writer (Calovius), who has proved, he says, that these ancient writers before Augustine did not universally so understand the Apostle. Augustine himself, who had at first so understood, says, that in the opinion, which, on more close consideration of the context, he fell in with, he followed the interpretation of several writers of note, whom he mentions. By the passages he quotes from Am- brose of Milan, it is very evident, that that eminent person, who wrote before him, understood Paul as representing here his own case and experience in a state of grace. This is in Augustine's second book against Julian. In later times, Socinus, that noted adversary, under Christian profession of the Christian faith, said. Beware as of the pestilence, that you understand not this context, of persons regenerate, and under grace. Arminius, the first who did, in the bosom of a reformed church, broach that scheme of doctrine that hath its name from him, made the first discovery of his sentiments in his lectures on this con- text, in which his interpretation differed from that which was generally given by the reformed divines. He afterwards pubhshed an elaborate dissertation upon it, written with con- siderable learning and acuteness. On the former part of the chapter we saw different opinions and interpretations. But on this part men have become more warm and keen in their reasoning : and, whilst they differ otherwise, they seem on all hands to agree in this one thing, the importance of un- derstanding this context aright. Among those who think the Apostle here personates an nnregenerate man, there is, however, some difference in their manner of stating the matter. Arminius supposes we have here the case of a man under the powerful influence of the law in his conscience ; the law doing in his conscience all that could be done by its light and authority ; convincing of sin, condemning, and giving him great excitement to his duty : the case of a man in the very next step to regeneration and conversion. But the writers on that side do appear sometimes to change their ground. Sonic understand the man personated to be the Jew under the law, and even of such a one as Ahab, one of the worst of Jews, one of the worst of men, far from regeneration. Several have recourse to heathen fable, and introduce the story of the witch Medea, and Che words which the poet puis in her mouth, to exemplify and illustrate their interpretation of this context ; as if we THE GENERAL SCOPE OF ROM. Vll. )4 25. 551 had nothing here but what suits the character and disposition of an Ahab, or a Medea. Dr. Whitby states the question thus : " Whether Paul " speaketh here in his own person, or in the person of a re- *' generate man ; or only in the person of a Jew conflicting " with the motions of his Uists, only by the assistance of the " letter of the law, without the aids and powerful assistance *' of the Holy Spirit — " It is not easy to see with what propriety the name and character of Jeiv is here introduced at all. Holy men from Moses to Christ were generally Jews ; and it cannot be said, that they were without the aids of the Holy Spirit ; according to Dr. W. himself on ver. 5. It seems to be especially hard, that he should thus represent a Jew, as not having the aids of the Spiritj even when conflicting against the motions of his lusts ; considering what himself allows in favour of the Heathens, annot. on Rom. ii. 14. where he says, *' If any of '' them did arrive at such a state, as made them indeed to " fear God, and work righteousness, they did this not merely " by the strength of natural light ; for though some of them " seem to say, that nature or philosophy was a sufficient " guide to virtue, yet that they meant not this exclusively " of the divine assistance, which they saw necessary to pre- " serve them against the infirmity of human nature, their '^ own words do fully testify." I stay not to make observa- tions on the doctrine or interpretation contained in this pas- sage. Only as to what concerns the present purpose, it re- presents to us Heathens arriving, according to this writer, at the character of fearing God, and working righteousness, (which they could not do without conflicting successfully against their lusts,) and that not without divine assistance. Alas for the poor Jew under the law, and having the advan- tage of divine revelation ; that to his character it should be affixed, as a thing distinguishing him from both the Christian^ and the Heathen, to be conflicting with his lusts without that assistance I I would ask, was there any universal sufficient grace in these Jewish and Old Testament times? I should think, that the principles that would necessarily infer the doctrine of such grace at one time, would prove it with respect to every time. If there was, as Dr. W. held, I see not how a Jew could be supposed to be sincerely, seriously, earnestly (I think the author must mean so; "^certainly our context represents so,) in conflict with the motions of his lusts ; and 2 232 A DISSERTATION CONCERNING yet not have sufficient divine aids, to enable a person so dis- posed, and so exercised, to overcome them. After all, how comes he to suppose a Jew of tlie Apostle's times to be conflicting with his lusts at all ; when these Jews were generally of opinion, that the motions of lusts in the hearts of men were not sins, or transgressions of the law, if they did not take effect externally? as this learned writer proves in his annotation on Matth. v. 20, 21. to have l)een the opinion of the most prevailing sect, and of their teachers ; as they were indeed, comparatively, but few of the Jews, who were not followers of that sect of the Pharisees. Upon this view it were certainly more congruous to have marked out and distinguished the Jew, as one who, whatever guard he kept on his outward behaviour, did not. inwardly main- tain a conflict with his lusts at all ; rather than as one who, without the aid of the Spirit, was in earnest and sad conflict with them, crying out, as in this context. Wretched man that J am, who sliall deliver me ! For my part, I cannot help con- sidering it as very opposite to the clear doctrine of the Scrip- ture, to suppose the Jew, or any man, to be in sincere con- flict against the motions of his lusts and corrupt affections within him, with the view and desire of holiness, and purity of heart, without being under the present influence of the Holy Spirit. It seems some followers of Pelagius of old did likewise understand this context, as if it set forth the language of a Jew personated. But Augustine did well observe, (contra Julianum, lib. 3. cap. 9.Q.) that these words. Wretched man thai I am, who shall deliver me ? — The grace of God, through Jesus Christ our Lord, (so he read, instead of, / thank God, as we have it,) could not be the language of a Jew, or be iised by the Apostle, as personating a carnal Jew, who would not speak thus of Jesus Christ. It is the same person, he observes, who says, Grace will deliver me through Jesus Cki'i&t, who said, / see another law resisting the law of my •mind. How Dr. T. endeavours to hide this glaring incon- gruity, we shall see when we come to explain that part of the context. Though Dr. W. in stating the question, (when, if ever, he should have spoke with some exactness,) will have the Apostle to be speaking here as in the person of a Jew; yet in his paraphrase of ver. 14. he expresses a more extensive view, thus : " The law is spiritual : but every natural man hath ^ tause to say of himself, / am carnal." As there is then THE GENERAL SCOPE OF ROM. YII. 14—25. 233 no colour of reason for mentioning the Jew on this occasion ; let us take the view of tiie v/ritcrs of that side, on the general point that the Apostle here personates an unregenerate man; that none may complain of unfairly representing their opinion by restricting the matter to the Jew. The}'- who hold this interpretation, do m.ost commonly seem to understand by what good is here ascribed to the un- regenerate, no. more than the light of reason in the mind or understanding ; with the urgent testimony for duty, and against sin, that is in the conscience of the unregenerate, with different degrees of light and force. But if they can by any arguments persuade men, that it is the case of the unrege- nerate that is here represented,'! see they have further use to make of that interpretation in the dispute concerning the moral powers of nature. But this will come in our way more fully hereafter, in explaining the particular parts of the con- text that they argue from. There is another point of doctrine which writers of that side have at heart to support. As they labour much to ad- vance the moral powers of nature, and of free-will in men's natural and unregenerate state ; they are no less anxious to advance the powers of free-will in a state of grace, beyond proper bounds. This has led them, at least some of the most eminent of them, to hold, that a sinless state, and perfection in holiness, is within the reach of free-will in this life. But it tends utterly to confound that notion, if this very eminent saint and Apostle shall be understood to speak in this con- text as in his own person, and to be representing how mat- ters stood with himself as to sm and holiness. So these writers have their S3^stem to take care of, and support, in interpreting this part of Scripture : None, hoM'- ever, more ready to accuse their neighbours, the divines of the reformed churches, of interpreting Scripture by'their sys- tem. Whatever may be of this upon one side, or other ; yet there is no good cause for scepticism. The true and certain meaning of Scripture may be reached by humble, sincere, and impartial inquiries after truth. Let the reader be warned to be on his guard, that none impose the mere notions of his system upon him for Scripture. At the same time I may be allowed to warn him, not to let a pre-conceived opinion shut out the truth from his mind, or harden him against its evi- dence and impression. Let us now go a step no«rer to the main subject, 3 ;354j A DISSERTATION CONCERNING SECT. II. Containing general considerations tending to explain the scope and purpose of this context. 1. The first consideration arises from the great difference in the style and expression between the former, and this Jatter context. He had been speaking of himself in the past tense, shewing how matters had been with him former- ly, when under the law ; and, in his own case, represent- ing how it is with persons under the law ; who, as long as they are so, are in the flesh, and under the dominion of sin. He now from ver. 14. speaks of himself in the present tense. It is what naturally occurs to one's mind from this change of the tense, that, as formerly he had been shewing liis own case whilst under the law ; so now he shews how things go with him at present, in a state of grace, as he was when he wrote. They would need to bring very cogent reasons, who would have us to understand him in a sense so very different from what his expression naturally leads us to. He could easily set forth in plain speech the case of persons unregenerate, as he had done before in this and the preced- ing chapters, without darkening matters, and making his discourse quite ambiguous, by altering his style. He had in a very plain manner represented, from his own past expe- rience, the case of persons under the law : what good reason can possibly be given for his becoming obscure now, by speaking, in the present tense, as of himself, a person re- generate and under grace, what must be understood of per- sons unregenerate and under the law, without giving any hint that he so means ? It hath been said, that the Apostle doth on divers occa- sions speak in his own name, when lie doth indeed person- ate others. Several instances are adduced ; some of which cannot be justly so interpreted. But if it be allowed, that, on some occasions, he doth in very few words express the arguments, objections, and reproaches used by others against liimself, his doctrine or conduct : yet in every such case the thing evidently appears by the obvious import of the expres- sions, and by the answers immediately subjoined ; so that there is not room left for mistaking. But it is quite unlike- ly that he would continue to speak, as of himself, through so long a passage, and yet mean it of others all the time ; THE GENERAL SCOPE OP ROM. Vll. 14 — 25 235 without intimating by any expression or hint, that to be his design. At any rate, his personating on some other occa- sions, does not give us cause to think he personates here, unless very good reasons were given for our understanding him so ; and what reasons are offered to that purpose, are to be here considered. One account of the matter, somewhat plausible, is given by Dr. W. (annot. on Rom. vii. 25.) thus : " He saith not, ** as he might have done. You that are under the law are '' carnal, but, representing what belonged to them in his " own person, and so taking off the harshness, and mollify- '' ing the invidiousness of the sentence, by speaking of it in *' his own person, he saith, / am carnal, sold under sin, " So Photius and Oecumenius." This is far from being sa- tisfying : and I wish the learned writer had told us what there is in the names, Photius and Oecumenius, to mak^ a bad reason a good one. " He saith not. You that are un- '^ der the law." Surely he could neither say nor mean this with respect to these he writes to. For, even supposing, as some would have it, that this chapter is addressed to the Jews separately ; yet it must be supposed, that it is to the Jewish converts or believers. Now to them he had said in this chapter, that they were dead to the law, and delivered from it : nor could he, in the personating way, or otherwise, say that they were sold under sin, in the sense in which Dr. W. and other Arminians explain that expression. If it shall be supposed, that he means the infidel JevvS ; how was this grave lecture, contained in an epistle to the Roman Chris- tians, to be conveyed to them ? If it should be conveyed to them, certainly the strong things he says, as of himself, they would all agree to belong to himself in the worst sense : and if having sold themselves to sin and wickedness is said of these revolters from the true religion in the times of the Maccabees, who are mentioned in the interpretation of this context ; surely the infidel Jews would readily say, that in as strong sense as Dr. W. uses the expression, ver. 14. it be- longed to Paul himself, that noted revolter, as they judged of him. This is all the advantage the apostle would be like- ly to gain at the hands of the infidel Jews by his mollifying art. But why speak of mollifying ? When the pravity of men's nature, and the wretchedness of their condition is to be shewn, it doth not suit the fidelity of God's messengers, and was far from the apostle's way, to take off the harshness of 4 ^S6 A DICSERTATION CONCERNING tmthsj and to mollify them ; though too many do often ma- nage in that way : when indeed the hearts of men do more need to be roused and awakened to a sense of their ex- treme wretchedness in a state of sin. A prudent caution, a holy art, (as they represent in this case), to avoid giving offence by plain speech to those he writes to, is on some occasions ascribed to the Apostle with- out cause. His words, ver. 5. imply, that they who are un- der the law are in the flesh. Is not this, compared with chap. viii. 8, 9- strong and harsh? Is it not so, when his words, chap. vi. 14. clearly imply, that they who are under the law are under the dominion of sin ? He had in the pre- ceding sixth chapter told the Romans, they had been the servants (the slaves) of sin, in a shameful course, and in the way to perdition and death eternal. Is he now afraid to provoke the self-righteous legalist, or impenitent sinners, so as to put on caution here from ver. 14. to avoid ofifence, and soften things, by telling very darkly their case, and saying as concerning himself, what it would be very dange- rous (so Dr. W. says) for them to understand as true of such a man as he then was ; and that without cautioning them by the least hint against that dangerous notion ? In iine, what- ever be understood by larv, it is plain that the Apostle doth, without mincing or mollifying, set forth in a clear and strong light, in the preceding context of this chapter, and chap. vi. 14. the very unhappy condition of persons under the law. Let us now go a little farther in observing the variation of the Apostle's style, (of which see Dr. Guyse, note on ver. 14.) and compare his expression here, ver. 14—25. with what he hath in this, and the preceding and following chapters, concerning the unregenerate. These (chap. vi. l6, 17 — 19, 20.) yielded (that is, sistedor presented) themselves scr* vants to sin ; they yielded^ or sisted their members as ser- vants to unclean?iess, and to iniquity ; which implies the full and habitual consent of the will. But here, ver. 23. there is a larv in a man's members warring, and bringing into capti- vity to that which is against the habitual bent and inclina- tion of the man's will. As to the unregenerate, who me' after the flesh, and in ths Jlesh, they are, chap. viii. 7- enmity against God, and not object to his law. But the man in our context, from ver. 14. consents to the law, that it is good; delights in the law of THE eENMlAL SCOPE OF JIOM. VII. l^ —25. 237 God after" the inner man; and with his mind he himself serves the law of God. As to the man in our context, what is holy and good is what he willeth ; sin is what he willeth not. But in the con- text preceding ver. 14. where the case of the unregenerate man, under the law, is certainly set forth ; sin doth by oc- casion of the law work in him all manner of concupiscence, deceives him, slays him, and reviving in him, destroys all his confidences : but it is not said of him that he hates it, that it is the thing he would not; nor doth he cry out of wretchedness by it, as in the latter context. They who interpret this latter context, of a man in the flesh, and under the law, do ascribe all the good mentioned in it to the man's understanding, reason, and natural con- science. But though these are in the unregenerate, who are certainly meant in the context preceding ver. 14. yet in no part of that context are they said to love, to hate, to de- light, to will, to serve, as in this; nor in the former con- text is there any mention of the inner man, of the mind, or of the law of the mind. The several expressions in the latter context come again in our way, to be more particularly explained. I here only observe the variation of the Apostle's style and expression : upon a general view, the great difference and variation of the style and expression gives good cause to think, that from ver. 1 4. there is represented a person and state very different from being under the law, in the flesh, as we have here a style and expression never used concerning such. 2. Here we see that the Apostle speaks with a special view to the spirituality of the law of God ; as it gives rule to a man's heart and spirit within, and to all inward thoughts and motions in the soul. It seems indeed to be clear, that it is with this view he speaks all along, even in the preced- ing context. The motions of sin's working in a man's mem- bers, ver. 5. are inward : the particular instance condescen- ded on, ver. ?• Thou shalt not covet, is inward. So it is, v€r. 8. when sin works in a man all manner of concupis- cence ; and when, ver. 9- sin revives. If it were the prac- tice of sin in outward works and behaviour that were meant in that context, certainly what he says would not universally suit the case of persons in the flesh, and unde- the law. Many such have been outwardly, as to the righteousness which is in the law, blameless. So the Apostle himself was when in that state, and in appearance very religious, yea, 5 238 A DISSERTATION CONCERNING having much at heart to be so. It had been a too partial, restricted, and incomplete view of the general character of persons in the flesh, and under the law, if he had consider- ed and represented only the outward practice : nor would it give a just account of the chaiacter in general of persons in the flesh : whereas upon the view we are taking of the Apos- tle's discourse, it answers to that character and state univer- sally. Those in the flesh, as the Apostle represents, do mean in their wa}'^ to serve God ; if not in the newness of spirit, yet according to the oldness of the letter. It is so that the distinction is stated, ver. 6. Not that the one sort serve God, and the other sort do not intend to serve him at all. If those in the flesh have their unholiness, and unholy lustings and affections, (which in many of them break forth outwardly in much impurity and iniquity, yet they have al- so their carnal religion, and their carnal confidence founded upon it. If the impurities and iniquity of the flesh have fearfully prevailed in the world ; a carnal religion, in one form or other, hath no less overspread the world. But when the Apostle doth, ver. 14. where he begins to speak of himself in the present tense, mention expressly that the law is spiritual, it serves as a key to the following con- text, with which that expression and assertion is more pre- cisely connected. Now it is not only that his nature and lieart had been, as to its inward workings, in the utmost re- bellious and unlioly opposition to the law, in his unregenerate state ; but, as if he had said. When I consider the law in this point of view, as it is spiritual, alas, I am (yet, I am ?till) carnal, even in my present more comfortable state ; iilas, what of impurity and iniquity remains inwardly with mi' ! If he had considered the law as a rule only to the out- wai d actions and behaviour, he might at any rate say, that it is holy, just, and good ; but might easily, at the same time, think himself likewise holy, just, and good. But when he views the law as spiritual, he finds great opposition and disconforraiiy to its holiness to observe with sorrow, even now in his better state under grace. When he considers that the law requires not only the external acts of worship, but also requires the worshipping of God in spirit and in truth ; that it not only requires the external acts of obe- dience, but also demands to love God sincerely, yea in- tenselv to the utmost of our faculties and powers, wilh all tiiir mioJit and strength ; that it not only prohibits outward Mcts of unpunty and iniquity, but also prohibits all dcvia«« THE GENERAL SCOPE OF ROM. VH. l^ 25^ 2S9 tion of the heart from God, and from holiness, by evil lust- ing inwardly ; that it not only requires all outward duty to OUT neighbour, (including our enemies), but also that our heart inwardly be sincerely well affected to him ; that not only killing a man, but also to be angry at him without a cause, is a transgression of the sixth commandment ; that not only the outward act of adultery, but also to look on a woman to lust after her, is a transgression of the seventh ; it is, I say, considering the law as thus spiritual, thus giv- ing rule to his heart and spirit within him, and prohibiting the inward motions and activity of sin, and comparing him- self, and the inward motions and inclinations of his heart with the strict holiness and spirituality of it, that he repre- sents his present feelings and observatipn concerning him- self as he doth. It hath been argued by some, that whatever may pass in- wardly in the heart even of a true Christian ; yet the ex- pressions of this context convey more than what is merely inward ; even the doing of evil in the ordinary outward course and practice of life ; which is certainly inconsistent with a state of grace. It has been said, that the three words here rendered to do, or lo perform^ to wit, -xoico, -7Fe^ce,Tvever pure and fruitful they are in outward behaviour, yet, from what they observe of the evil of their hearts, will be heard sometimes to speak of themselves in a style that may seem, at first sight, to suit only the worst of men. THE GEilERAL SCO^E OF ROM. VII. 14 — 25. 241 Thus the matter stands on both sides. A person unholy, and impenitent, fixes his attention on any good tiling he can observe with himself, whereby he can in any degree support a favourable opinion of his own state, and be somewhat easy in an evil course. On the other hand, a person truly sanc- tified is ready to overlook his own good attainments, to for- get the things that are behind in this respect, and rather consider how far he is behind, and defective in holiness; and to fix his attention with much painful feeling, on his re- maining sinfulness, for matter of godly sorrow, or serious regret to him. With a just view of the majesty and holi- ness of God, he is ready to say with Job, chap. xlii. 6. I ah^ hor myself. All professed Christians will acknowledge, that it is very consistent with a state of grace, to have much imperfection in holiness, and much remaining sinfulness. Upon this view it is most reasonable to suppose, according to what hath been said above, that the farther one is advanced in holiness, and the more his heart is truly sanctified, he will have the greater sensibility with regard to sin, and it must give him the more pain and bitterness. If we shall suppose that ah angel should find an unholy thought, or imagination, to spring up in his mind ; surely the first view and feeling of it, would give him great apprehension and distress, and could not miss to put such a holy being into agonies. Let us, but for once, make the supposition, that the blessed apostle Paul found some sin, and unholy affections remain- ing, and stirring in his heart ; as he was a person advanced to a very uncommon degree in holiness, it would be the natural consequence, that he would express himself con- cerning the matter, in language uncommonly strong and bitter. Followers of Arminius, at least some of them, have held, that Christians may, in this life, attain the perfection of holiness ; yet they would acknowledge that this is not the attainment of many. If then they should suppose a man to be so holy as to be in the very next degree to perfection ; should they not acknowledge, even consistently with their own notions, that such a person will have a much more quick feeling, and bitter complaint of sin, than another good man, who is yet less holy? There is something here of important consideration and usefulness in dealing with souls serious ai^d sincere. A Christian says, I have tasted that the Lord is gracious ; and methinks I have found my heart undergo a happy ti^ A DISSERTATION CONCERNlNfi change, with a powerful determination towards God and holiness. I have thought that I had good evidence of true conversion, and of a heart truly regenerated by grace. But then I know, that the effect should be, to grow in grace, to advance in holiness, and that sin remaining in my heart should become weaker and weaker. But I find otherwise ; I find grace rather become more weak ; and however my out- ward deportment is regulated by a good conscience in ways of purity and integrity ; yet in my heart I feel sin very strong, and rather growing more and more so. Evil lusts, carnal affections, and disorderly passions are daily stirring; often with great vehemence, and defiling my heart and spi- rit. Alas ! after all I have experienced of divine good- ness, I have cause to apprehend, that I may be found to have been in a delusion, and that matters may have a fatal issue with me at last. The unhohness of my heart, in which grace feels so weak, and sin so strong, gives me constant re- gret and sorrow ; and the dread of the final consequence sometimes strikes terror through my whole soul. To consider the case with judgment ; as it is, in the first place, to be acknowledged that a Christian hath great cause of serious regret, and to be greatly humbled for his remain- ing sinfulness ; yet it is one thing for sin to be growing more and more strong indeed ; it is another and very, dif- ferent thing, for his sense of sin to be growing more and more so. If sin was indeed growing more strong in a Chris- tian's heart, he would feel it less ; as the increasing strength of sin is always attended with a proportional hardness of heart and insensibility. When Hezekiah was humbled for the ])ride of his heart, it is likely that he observed the mo- tions of that evil lust strong in him, and as if it had grown more and more so, compared with his former feeling and observation. Yet it was now that that lust was truly be- come weaker ; and the real growth of grace appeared in the quick and humbling sense he had of it. On a former oc- casion, when he was gratifying his vanity in entertaining the ambassadors of the king of Babylon, the pride of his heart had much influence ; yet gave him no annoyance or uneasiness. It was then that the interest of sin was strong and prevailing ; and that of grace and holiness weak. There arc too many Christians, whose sense of sin, and of its mo- tions in them, is not so great as it ought to be : and this, alas, comes too often to discover itself in outward instances cf vnlioly conversation and practice. Christians may be as« THE GENERAL SCOPE OP ROM. VII. 14—25. 245 sured, that a growing sensibility of conscience and heart with respect to sin, outwardly and inwardly, is among the chief evidences of the growth of grace, and of good advances in hohness, that they are likely to have on this side of hea- ven. For the more pure and holy the heart is, it will na-« turally have the more quick feeling of what sin remaineth in it : and it will be taking the just view of the context now before us, to consider it in this light. 4. The last general consideration I suggest is, that the expressions here are not used by another concerning a per- son historically ; but by himself in the way of bitter regret and complaint. A man may in this way, and in the bitter- ness of his heart, say very strong things concerning him- self and his condition, which it were unjust and absurd for another to say of him, in giving his character historically. But this will come in our way again. SECT. III. Thai nothing represented in this context, ver. 14 — 25. is in^ co7isistent milh a state of grace. The arguments of these, who will have the Apostle to be here personating others, come under this general head, that there are divers things in this context, which he could not say or mean of himself; and which are inconsistent with a state of grace. Let us consider the particular things that are observed and alleged to this purpose. 1. The first thing of this sort that is adduced is in ver. 14. — / am carnal — To be carnal, or to be in the fiesh, (so it is argued), is the character of a person unregenerate, and under the law ; and not applicable to a person in a state of grace, as the Apostle was. Answ, To be in thejiesh, can indeed be said of none who are in a state of grace, according to the Scripture use of the expression. - But to be in the flesh, and to be in some respect carnal, are not words convertible, or of the same meaning. They may be, and are said to be carnal in particular re- spects, and on a special view, who are in a state of grace. Here is a clear instance. The Corinthians the Apostle ad- dresses as saints, and considers as being in Christ ; - yet to them he writes thus, 1 Cor. iii. 1,9,, 3. I could not speak unto i^ou as unio spiritual, hut as unto carnal^ even as unto babes 244 A DISSERTATION CONCERNING in Christ.-^For ye are yet carnal: for whereas there is aynong you envying, and strife, and divisions, are ye not carnal, and walk as men ? I know not what can be replied here, if it is not^this. The Apostle severely blames the Corinthians for being car- nal : so that we cannot suppose that he means of himself, when he says here, I am carnal. Yet still his charging the Corinthians, whom he considers as saints, ^nd tiiily in Christ, with being carnal, it makes out this general point, that persons regenerate may be car-« rial in particular respects. To be in ike flesh, denotes per- sons a,bsolutely unregeneratc, and destitute of the Spirit, as we see, Rom. viii. 9' But as to Christians being charged with carnality, in particular respects ; this admits of great variety. The blessed Apostle was by no means carnal in the same respect or degree as the Corinthians. He charges them with being so, because they could be fed only with milk; had envyings, strifes, and divisions among them ; in a word, that they were but babes in Christ ; though grace was real and sincere in them, it was weak : so the flesh re- mained strong and little subdued in them. This was shame- ful to them, and very reprovable. But it was, on compar- ing himself with a much higher standard than that of men adult aiid come to full stature in Christ, even with the strict holiness and spiriuiaiity of the law of God, that he here calls himself carnal. This was matter of bitter regret to himself; but was far from that more blame-worthy kind and degree that he charges the Corinthians with. As here, speaking to the Corinthians, he states the oppo- sition between spiritual and carnal, even as to persons, each sort, in a state of grace ; it is plain that he hath the same opposition of characters in view, as to persons in the same state of grace. Gal. vi. 1. If a brother be overtaken in a fault, ye which are spiritual restore such an one. — Where it is plain, he considers the person overtaken in a fault, as carnal ; though a brother. Ail this is enough to shew, that his saying, I am carnal, though it imports something, in its own nature, contrary to holiness, yet doth not import the man's being i?i the flesh, unregenerate. . 2. The next thing objected is in the same ver. H/.-^sold under sin. And the argument from this expression is thus stated. Anciently when regular cartels were not agreed on between powers at war, the prisoners or captives became the slaves of the victors; or, being sold by them, the slaves of THE GENERAL SCOPE OF ROM. VII. 14 — 25. 245 such as bought them. Sometimes men became slaves by their having, of their own vvill^ resigned their liberty, and sold themselves. So in general this expression, sold under sin, imports to be a slave of sin, (so it is argued), and this cannot be said, in any sense or degree, of a person regenerate and under grace. On this occasion, (as we have already seen in a citation from Dr. W.) is introduced the expression used concerning Ahab, that surely can never be applicable to a regenerate person, 1 Kings xxi. 25. Bui there was none like unto Ahah, which did sell himself to work ttickedneiSj in the sight of the Lord. To this I answer, that the instance of Ahab (to begin with that) is very improperly adduced to explain, or iU lustrate the expression in our text. In the words quoted, Ahab is represented as singular among, yea above, the most wicked. The inspired historian says. There was 7wne like unto Ahah ; and it is to explain this that he adds, which did sell himself to work wickedness in the sight of the Lord that is, he wholly abandoned himself to all manner of wickedness, in open defiance of the Almighty. Now, if the Apostle shall be supposed to' be representing, in our context, the general and common case of persons unregenerate, in the flesh, and under the law ; can the case of Ahab answer that purpose ? can such things be said of all who are unregenerate ? Ar- minius supposes that our context exhibits the case of a man, who is not regenerate, but is in a very promising way ; as in the next step to conversion : but by the description given of Ahab, he was at the utmost distance from it. Yea, Dr. W. in explaining this place by the character given of Ahab, seems not to be>quite consistent with himself. In a passage of his, to be hereafter quoted, he labours to prove from this context, what good an unregenerate man can, iil that state, attain and do. He can will that which is good, hate sin, and delight in the law of Gcd after the inner man. Could such things be said of one, who, as Ahab, had sold himself to work wickedness ? It is plain, that the expression used concerning Ahab, and that of our text, / am — sold un^ der sin, are not of the same import or meaning. If the lat- ter should mean as the former, it would not express the comm.on case and character of persons regenerate or unre« generate ; under the law, or under grace. As to slavery, there was a great difference, according to the different way in which a man came into that state. If in the course of war a man happened to be taken captive^ ^4)6 A DISSERTATION CONCERNINa lie was unwillingly a slave, regretted his own condition^ and truly longed for deliverance : as he might expect it from the future successes of his proper lord. A man having such a disposition and prospect, though captivated for a season, might still justly reckon himself the subject and soldier of the lord, under whose banner he had fought, and solace himself with the prospect of his working his relief But if a man peacefully and voluntarily, sold himself, he had not the same reason to look for relief; and would be likely to Jive without the hope of it ,• without being anxious about his condition. It must accordingly be allowed, that there is a great dif- ference between a person, who with full determination of iheait and will peacefully yieldeth himself a slave to sin, to the outward and inward practice of it ; and a person who, ■to pure and upright outward behaviour, adds the utmost so- licitude about inward conformity to the strict holiness and spirituality of the law, with an ordinary conflict against every thing within him contrary thereto. The former proves himself to be in an unregenerate state. The latter, with all his bitter and tragical complaint, is not so ; yea, this can suit none other than a person in a regenerate state. \ As to the instance of Ahab ; if instead of its being Iiis" ioricalli/ said of him, that he sold himself; we had over- heard him, or any other such, striking his thigh like Eph- raim, and bemoaning himself, saying. Ah, how carnal I am, and sold under sin ! it would surely have made a vast difference ; we should see cause to judge such a man, like Ephraim, to be a true penitent, under the full influence of regenerating grace. In interpreting the language of sorrow and complaint, great allowance is to be made; so as not to take strong words rigidly, in their most full ordinary meaning. They would make absurd and foolish work of it, who would so in- terpret it in many instances that occur in holy writ. In this way, for instance, one might argue and say. Job was certainly an ill, yea, a vile man ; for so he testifies of him- self. Job xl. 4. Behold, J am vile. Job uttered this humble expression, on his having got a very affecting view of the divine Majesty and holiness. In like manner, with an eye to the authority and holiness of God revealed in his law, and of the inward purity it required, as being spiritual, the Apostle cries out, / am carnal, sold mider sin. If one over- Jicard a serious upright Christian saying, on some occasion. THE GENERAL SCOPE OF ROM. VII. 14 — 25. 247 with much deep regret, (as many such have done,) Ah, what a slave am I to carnal affections, to unruly passions ; how do they carry me away and captiv'ate me I would he hastily say, that this complaint had no foundation at all in truth ? or would he conclude, if it had, that this man was truly and absolutely a slave of sin, and a person unregenerate ? I should think, that a person so judging, would deserve no other than to be unfavourably regarded. If the Apostle's exclamation — sold under sin — shall be considered in this view, as it certainly ought to be,' it is so far from proving the person, who thus speaks, to be truly a slave of sin, that it evidently tends to prove the contrary. 3. To the expression we have been last considering, ver, 14. we may join that other, as near of kin to it in meaning, ver. 23. / see anolher law — bringing me into captivity to the law of sin. To be actually brought into captivity to sin, and to be sold under sin, signify much the same thing: so that what hath been said of the other expression, ver. 14. may be applied to this. We have no cause to think, that the apostle was, even in his regenerate state, altogether a stranger to the sudden hurry and surprise of passion, such as cannot be without some de- gree of sin ; however soon checked and overcome, yet not so soon but that he might observe as much of it as would greatly annoy his holy heart. If we consider things in view to the third general consideration above suggested, we ought, from a, heart so sanctified as was that of the apostle Paul, to ex- pect no less than the expression of bitter regret on such ac«« counts. Dr. W. in a descant he hath on these words of ver. 23. speaks as if they expressed the case of one yielding himself captive to the law in his members. But certainly they' do not represent one so yielding himself captive ; but one in earnest struggle against that law, which he found warring against his soul, and striving to bring him captive. What- ever may, on some occasions, have happened, these expres- sions do not truly import the law in his members to have got the better, or to have actually overcome him. To this pur- pose serves what hath been observed by the critics. That words properly signifying the action and the effect together, are sometimes so used as to mean no more than the action, and its tendency. Here is an instance Ezek. xxiv. 13. / have purged thee, and thou wast not purged. If the first clause, / have purged thee, (which imports, in the common use of 24^8 A DISSERTATION CONCERNING speecli, both the action and the efFect,) should be understood in the proper and full sense ; it would be a contradiction to say, as in the next words, thou wast not purged. But it is l!>lain, tliat the words, / have purged thee, mean no more than the Lord's haTiiig used means tending greatly to that effect. This use of such words cannot be denied by any who shall ^gree to Or. W/s interpretation of John vi. 44. according to which, the Father draweth many to Christ, who yet are not effectually drawn, or actually brought to him. So here; / find a lam in my members bringing me into captivity, means no more than working hard, and of strongly tending to cap- tivate me, and to make me a slave of sin, in this and the other instance. So that they who infer, from this expression, that the person here represented was, in fact, and in good earnest, according to the full sense of the words, habitually a captive and slave of sin, and that he yielded himself to be so, do infer what the expression doth by no means import, or give any ground for. 4. A fourth thing that is said to be inconsistent with a ^ate of grace, is, a will to do good that hath not effect in practice. Thus, ver. 15. What I would, that I do not ; ver, 18. To mill is pre&tni tvith r,ie, but horn to perform that which is good, IJind not ; and, ver. I9. The good that I would, I do not. This, say they, cannot be the case of a person in a ^ate of grace : for of such the Apostle says, that God work-* cth in them to will, and to do, or perform. This is to come in our way elsewhere hereafter. But as to" the purpose of this place ; if the Apostle says, Hojv to per- form that which is good, I find not, we have not reason to think from this, that it was still or most commonly so with him ; nor do the words oblige us to understand him so. I doubt if our opposites will allow, that it is alwa3^s, and in every instance, thus even with persons unregenerate. I put the question. Is it so indeed, that an unregenerate man is still, and in every instance, unable to perform that which is good ? Is it so, that he cannot by the grace of God, that is ever ready to assist men of every condition and state, who sincerely will that which is good, perform it in any, yea, in many instances ? I would be glad to know how they would answer this upon their own principles. If they shall say, ^ that an unregenerate man, willing that which is good, can perform it in some, yea in many instances ; they must, at the same time, acknowledge, that these words. How to per* form that which is good, I find not, do not mean that this is THE GENERAL SCOPE OF ROM. VII. 14 25. 249 always tlie case with him who here speaks. What good reason then can they give for thinking tliat the Apostle could not say so of himself, consistently with his performing his duty in many, yea in most instances ; though in some in- stances, to his great regret, he found himself unable to per- form it, as he here says ? If they say, that an unregenerate man doth indeed sometimes perform that which is good, but not so constantly, or in so good a manner as he ought ; is it not still more reasonable, understanding the words here of Paul himself, to say, they only mean that even he doth not perform that which is good, so constantly, and in so good a manner, as he ordinarily willeth and wisheth ? Yea even from the representation here given, it is certain that the person whose case is meant, must be supposed to do, and to perform a great deal that is good. He saith several times, that it is good that he willed to-do, and that to will it was present with him. He saith not, that he willed that which was evil ; though it is true, that he could not do evil without his will being in it in some sort and degree. But as he never says, that he willed that which was evil, it implies that such will was not the habitual and prevailing will. But when he mentions oftcner than once that he willed that which was good, and says, that to will so is present with him ; he hereby shews, that the prevailing habitual inclination and determination of his will was towards good. Now if it was so, it is certain from the nature of things, and from the na- tural course of things in rational agents, that good behoved to prevail in his conduct and practice outward and inward. But whatever good he attained, or whatever good he per- formed ; yet, according to what hath been formerly said, overlooking his attainment in that way, his attention is fixed, with great concern and regret, on what he hath not attained or performed. Alas, (as if he had said), in how many in- stances doth it happen, that I do what I allow not ; that I do not that which I would ; that when to will is present with me, 3'et how to perform that which is good I find not ! Surely this is very consistent with the prevailing of grace in ,the heart. The truth is, serious Christians are so much often in this way, and thus expressing their complaint ; that if one was to form a character of them, according to what they say and represent in this style, it would often be more unfavourable than just. Further, we are to remember that the Apostle hath in his eye, all along, what, at first setting out in speaking of him- 250 A DISSERTATION CONCERNING self in the present tense, he had mentioned, ver. 14. even the spirituality of the law, as a rule not only to his outward behaviour, but also to his heart and spirit within him. If with this in view he should say. To will even the absolute perfection and purity which the law of God requireth, is present with me ; but how to perform that which is good, according to the strict holiness and spirituality of the law, I find not ; alas, I find not in any instance whatsoever : will any say that this is inconsistent witli a state of grace ? Let us consider what is likely to have been the aim, the will and wish of so hoi} a person. He willed that the love of God should fill his heart, and prevail in it in the most intense degree; that his heart should be wholly spiritual and heavenly, in all its thoughts and affections ; that when he came before God in exercises of worship, his whole soul should be animated and elevated with a heavenly flame of devotion ; that vain thoughts, sin and sinful imperfections should never hold him short of such perfect attainment in his duty. Will any say, it is unreasonable to suppose this to be what he willed ? or can an}^ good reason be given for supposing that Paul, whilst he was in the body, found nothing that made him fall short of so high an aim in holiness ? Let it be added here, when the Apostle says, ver. 18. Ho7V to perform thai which is good, IJind not, that the word rendered perform, is, x-ecn^yoil^Kr^ici -, which, though it may sometimes mean no more than simply, y^ccre, to do, as hath been shewn formerly ; yet it more properly signifies, perft- cere, peragere, to do thoroughly, or completely. The Apostle, having the strict holiness and spirituality of the law in his eye, willed to do what is good thoroughly and completely ; as in the outward work, so in his heart and spirit within him. But after all that the Christian attains, there is some- thing as to doing thoroughly and completely that he doth not reach in this life. There is not a just man that doth good, and sinneth not. There is still imperfection ; something of sin that cleavcth to men's best doings. So that, in view to the proper standard and rule, the best may say, (according to Is. Ixiv. 6'.) that even all their righteousnesses are asflthy rags, 1 h.e common case of Christians is according to Gal, V. 1 7. The flesh lusteth agaifist the Spirit, and the Spirit against the flesh ; so that ye caiinot do the things that ye rvould. These considerations account for the Apostle's saying, Horv to perform that rvhich is good, I find not ; and shew that therein there is nothing inconsistent with being regenerate, THE GENERAL SCOPE OF ROM. VII. 14 25. f^SV and under grace ; and nothing to give cause to think that- the Apostle personates the unregenerate man. 5. Some have argued from that expression^ ver. 20. — Sin that dwelleth in me. Arminius labours to prove, and boasts of having proved, that sin dwelling in a man signifies its rul- ing, or having dominion in him. Indeed if he had proved this, it might have saved him all the labour he bestowed on other arguments. This one were absolutely decisive ; and his long dissertation on this context might have been a very short one. But if a man, who is head of a family, dwelleth in his own house ; it is true that he ruleth there: but he. doth so, as being head of the family ; not merely because he dwelleth there, for it is as properly said of the familj'' that they dwell there, as of him. If the Spirit of God dwelleth in a Christian, it is true that he ruleth in him; and so if Christ -dwelleth in a man's heart through faith : but still it is not the word drvelUth, that imports so. If Arminius found that any expression, where the word divell occurs, did im- port ruling, as in several texts mentioned by him ; yet that notion arises from something else thwn merely the word dwelling. If a man dwells in this city, or in that country, and it is so said, doth indeed the expression import that he ruleth in that city or country? The prophet says, Amos. iii. 12. So shall the children of Israel be taken out that dwell in Samaria, in the corner of a bed, and in Damascus in a couch. Is it that Israel had dominion in these places, where they are said to dwell ; when it is clear they are represented as in distress,; and hiding themselves in tliose places ? So Zech. ii. 7. -De- liver thyself Zion, that dwellest with the daughter of Baby- lon. Surely it would be very ill to infer from this, that the Jews in captivity at Babylon had the dominion there. Now if the word in its proper use doth not import ruleov dominion, there can be no reason for making that the mean- ing of it, when it is transferred to the figurative use. Christ says, John vi. 5(5. He that eatcth my Jlesh, and drinketh my blood, dwelleth in me, and I in him. So 1 John iv. IS. Hereby we know that rve dwell in him, and he in us, because- he hath given us of his Spirit. It is just to say, that God- or Christ dwelling, or abiding in a man, do rule in him. But it were nonsense and blasphemy to put that in the meaning; of the word, when the Christian is said to abide or dwell in God, or in Christ. So it is plain, that the word dwell, doth not, of itself, import rule or dominion : and that there is 252 A DISSERTATION CONCERNING good reason for the distinction between sin reigning in men, as it doth in the unregenerate ; and sin merely dwelling in them, as it doth in them who are regenerate. This argu- ment rather gives the hint of an argument against the ex- position of Arminius. If the Apostle meant to represent here persons unregenerate, he had a fair occasion to make the matter clear by that one word, by saying, instead oi dwelling, Si?i that ruleth, or haih dominion in me. When he doth not so, but uses a word that hath no such meaning ; this rather gives the hint at least, or makes a hkelihood in favour of the interpretation against which Arm.inius argues. 6. It is likewise argued, that there is something inconsis- tent with a regenerate state in the expression, ver. 23. O wretched man that I am! — Arminius gives it in the form of syllogism, to this purpose. All that are regenerated, and under grace, are happy ; by no means wretched : but this man is wretched ; therefore ho is not regenerate. But this is a most wretched argument. Though a man who is regenerate is happy on the whole ; yet such a man may be wretched in several respects, and may complain bitterly of being so. If a good Christian in the distressing paroxysm of a chronical disease, of gout or gravel, should cry out, wretched man that I am ! or if Job, in his great distress, had used these very words, (as he used very strong ones), it were surely rash and foolish to conclude that he was unregenerate, and not under grace. A sanctified heart, conscious of the motions of sin in itself, hath certainly no less cause to cry out of wretchedness. Arminius concludes what he hath on this argument, by saying. Men caimot be called wretched, who have conflict by sin, and are buffeted by a messenger of Satan ; but it is truly wretched to be overcome. Yet a man cannot be called wretched, who, being sometimes overcome, is more common- ly victorious against the world, sin, and Satan. This ap- pears to be so much the case in our context, that Arminius liath, by these concessions, quite undone his own argument. 7. Some have argued fiom that expression in this jsame ver. 23. Who shall deliver me ? — as if it implied despair ; which is inconsistent with a state of grace. As to this, it will be- allowed, that final, absolute despair is so. But we must not judge so of the suggestions of despair ; even when these are uttered in strong enough terms, from the force of temptation. There are not wanting instances of this sort in Scripture, in the case of some of the saints. But the Apostle's THE GENERAL SCOPE OF ROM. VII. 14—25. 253 expression here doth not amount even to so much. It ex- presses the painful feehng he had of sin ; the great difficulty he found in overcoming it; and that it required the hand of one more powerful than himself: together with his solicitude, his most vehement desire, and longing to be delivered. That there is no despair, appears in the words he utters, as with the same breath, — / thank my God through Jesus Christ. Thus I have considered all that I have observed to be ad- duced, with any colour, from the Apostle's words, as incon- sistent with a state of grace : and I think it may by this time be reckoned very clear, that none of these things in particular, nor the whole together, are so. SECT. IV. Shewing that this context contains a great deal that is incoH' sistent rviih an unregenerate state. I COME now to shew, that "in the case here represented, there is much that is inconsistent with an unregenerate state; and such as none else than a true believer, under grace, and regenerated, is capable of. To this purpose the general appearance hath something at first sight very striking ; I mean the bitter complaint that is all along of sin dwelling in the man, or in his flesh. 1 am carnal, sold wider sin. Taking this as the language of bitter and heavy complaint, as it evidently is, what unregenerate man hath such a sense of sin prevailing in him as would produce in sincerity such a complaint ? or if the unregenerate man hath right senti- ments in his head ; what man in this state hath so sad an impression of the case in his heart ? How sad the impression, and the exclamation, ver. 24. wretched man that I am, who shall deliver me from this body of death ! As to this last expression, this body of death, some have understood it of the body properly so called. But however the Apostle knew it was better for him to depart, and be with Christ; yet amidst all his distresses in the body, we never find him wishing and crying out to be disunited from the body ; or to be by such an event withdrawn from the service of Christ, and of his church on earth. Much less is it con- gruous to suppose an unregenerate man, (who is said to be here personated,) crying out for death, in order to be with- out sin. No such man was ever so weary of sin, or had such M 254 A DISSERTATION CONCERNING a prospect respecting it, for futurity, as to wish and cry out for his dissolution on such account. But, as hath be^n formerly said, the body of death in this 21th verse is hkely to mean the same thing as the body of sin, chap. vi. 6. and shews how bitter and sad the sense of sin is in the man who cries out as in this place. I know that an unregenerate man may, in great terror of the penal consequence of sin, loudly complain of it. But it is not sin itself, but the penal consequence that is bitter to such. I know also, that a person who labours to establish his own righteousness, (which is in great opposition to God, and to the sincerity of holiness,) may have much vexation, and much discouragement to that sort of hope, by sin. But that sin itself, for the evil it hath in its own nature, and its contrariety to God, to duty, to holiness, in view to the spi- rituality of the law, should be so bitter to a man, is quite re- mote from the disposition of such a self-righteous unregene- rated soul. Dr. W. will have the case of a man, who had sold himself to work wickedness, as Ahab, to come under the representation in this context: and there are few of his way of thinking, who do not use that instance in interpreting it. Can any imagine, that such an abandoned person would be tlius affected with re- gard to sin ? or would he be thus truly sick of sin .'* We read indeed of Ahab's once retiring him to his bed, turning away his face, and refusing to eat. Something, doubtless, lay heavy on his mind But it was his lust's being crossed by Naboth's refusal of his vineyard ; not his sin. We also read of his humbling himself, and wearing sackloth : but it was for the terrible denunciation against him, and his family, by a person of very established character as a prophet ; not merely, or chiefly for his sin. Can any one conceive, that a man is truly, and willingly, a slave of sin, yielding himself to its service, and selling himself to work wickedness, and yet finding sin so bitter, so painful to his heart ? The notion is quite absurd. The sincere expression of pain and bitter- ness by sin, and the sorrowful exclamation against it that is here used, is altogether incompatible with an unregenerate state. To be more particular : he says, ver. 1 5. That which 1 do% I allow not. The Greek word rendered allow, is not the same that is so rendered, chap. xiv. 22. The word here is, y*vfi(rx», what I knorv not. But as this more common mean- THE GENERAL SCOPE OP ROM. VII. 14;— 25. 255 ing of the word doth not suit this place ; it is fit to take another meaning that is not uncommon in Scripture use, by which the word signifies, to love. So Psal. i. 6. The Lord knorveth (that is, loveth) the way of the righteous, Matth. vii. 23. / never knew (i. e. loved, or had complacence in) you; depart from vie. Psal. xxxi. 7. Thou hast knorvn (hast loved, or testified thy love to) my soul in adiersity. John x. l^. / am the good Shepherd, and know (i. e. lore.) my sheep ; and am known (i. e. loved) of mine. This sense well suits our text, Rom. vii. 15. That which I do, I allow, or, know not, that is, love not. For what in the last clause of the verse he opposes to this, is not mere disapprobation, but hatred ; what I hate, that I do. So he expresses here, that sin he loved not; he hated it. This is emphatic. Nature did spontaneously, and with strong inclination produce the mo- tions of sins ; the flesh, depraved nature, produced irregular, unholy passions and lusts, which he understood by the spi- rituality of the law to be sin: but by the fixed, deliberate, and prevailing disposition of his sanctified heart, he loied it not ; he hated it. . What nature, or the flesh producelh in the manner that hath been said, being what, by the prevailing disposition of his heart, he would not, he infers, ver. l6. / consent unto the law, that it is good. Assent and consent' do differ, as the former is of the understanding, respecting truth, which is its proper object : the latter is of the heart, and will, re-« specting good, which is the special object of the will. Now, though the Greek c-vfi^>if^t, may sometimes be used, and but very rarely, for the assent of the mind and judgment, as that use of the word is observed by Grotius, and by Hede- ricus's lexicon to occur in Sophocles and Euripides: yet that cannot be the meaning in this place ; as it is here used ex* pressly with relation to good, that the law is good, which is the object of the will ; and it is from the inclination of his will. If I do that which I would not, that he makes the in* ference, / consent unto the law that it is good. This, how- ever, doth not suit the disposition and prevailing principles of the unregenerate. Let such argue in rational theory ever so muclf, for the goodness of the law, and assent to all that can be said ta that purpose ; yet the heart and will do not consent unto the law that it is good ; and, as Dr. W. hath it, commands what is good for me to do. When it comes from mere theory to doing, the heart and will give it against the holy and spiritual Jaw ; and every unholy lust, inordi* 2 -56 A DISSERTATION CONCERNING nate affection, and irregular passion hath the consent of the "will to the goodness of itself, and it hath its course in- wardly, in opposition to the holiness of the law ; even when there may be great restraint, from various causes and means, as to outward practice. I am aware of what may be excepted against this reason- ing. The case described in the lines here immediately pre- ceding, that, to wit, of the unregencrate, is the very case, may one say, described in our context. Whatever favour- able views the man's mind may give of the law ; yet when it comes to doing, his unholy lust and passions decide against the holiness of the law ; and he doth what he would not. For answer to this, it is certainly without reason that the will of the unregenerate can be supposed to be, as to its pre- vailing bent and inclination, on the side of the law and its holiness. As to doing, the Apostle doubtless found it with himself in too many instances, as he reports. Na- ture, so far as unrenewed, or the flesh in him, was pro- ducing or doi7ig what he would not ; at least by its ac- tivity, or inward working ; which he appears to have in his view l^ere especially. Yet as to habitual, ordinary, delibe- rate practice, and the common disposition and course of life ; we must suppose that this was according to what he willed, according to the inclination of his heart consenting to the goodness of the law. To suppose otherwise, were to suppose what is inconsistent with the nature of things ; in- consistent with the natural connection of the faculties in ra- tional and moral agents. It is reasonable then to consider it as a fixed point, that to consent to the goodness of the law, as it is spiritual, giving rule to men's hearts and spi- rits, which is the Apostle's special view in this place, is far from the disposition of any unregencrated soul. To proceed; the Apostle says, ver. 17- Now then it is no more I that do it, but sin that dwelleth in me. What here would strike every mind free of bias, is that this [^/^ on the side of holiness against sin, is the most prevailing, and what represents the true character of the man : and that ^in, which he distinguishes from this j^^,]] is not the pre- vailing reigning power in the man here represented; as it is however, in every unregenerate man. Further ; we see all along in this context, the man's mil is represented as on the side of duty and holiness, and against sin. It is true, that sin could not do or effect any thing, without having. the will and affections in its interest THE GENERAL SCOPE OF ROM. VII. 14—25. 257 in some degree. Yet he never saith here, that sin, or evil is the thing that he willeth ; bat still what he willeth not. Often as he mentions willing, and sin, and doing, yet he never mentions his willing as on the side of sin ; that is still what he would not. How shall we account for this ; if it is not by saying, that the will to duty and holiness is pre- vailing, and his will is habitually on that side ; which can- not be the case with a man in the flesh, under the dominion of sin? He says, ver. 18. To will is present ivilh me; that is, to will what is good and holy : and thus it is with him habitually. This can import no less, than that the will to holiness, and to the very perfection thereof, is habitually ready with l)im. He says indeed, ver. 21. / Jind a law, that when I ivould do good, evil is present with me. So it was ; the flesh remaining in him, sin was its natural pro- duction ; it was spontaneous and ready on the side of sin ; ever ready to avoid, and resist every holy tliought, motion, or action. Yet sin was not what he willed. It was against the deliberate, fixed inclination and determination of his will ; and so was not the dominant principle in him, as.it is in all who are in the flesh. Sin could not be dominant in him, without having the prevailing inclination of the will favourable to it. But here there is no hint given of this concerning the will. Let us now observe, how these expressions I have been taking notice of are accounted for, and interpreted, by those who apply them to the unrcgencrate. Grotius says, that these things are spoken figuratively, and by metonymy ; giving to the cause, that is, to reason or conscience, a name from the effect it ought to produce. That is, for instance, the man is said to hate sin, and to will what is good, because conscience, and its dictates, ovight to have that effect. As to this, we know that metonymy gives to the cause a name from the effect, which it naturally and commonly produces. But to give to a thing, under the notion of a moral cause, a name from the effect it ought to produce, but most commonly it doth not produce, hath no warrant in the use of speech ; yea, is quite absurd. In this way a very wicked man might brag, and say. My heart is pure, sincere and holy ; my outward conversation and beha- viour is according to the rule of purity and righteousness. A person acquainted with his character overhearing him, would readily say. Strange ! a person notoriously lewd, pro- fane, and wicked to a high degree, to talk so impudently of 3 258 A DISSERTATION CONCERNING liis purity and virtue. But one might vindicate him by Grotius' notion of metonymy, and say. The man speaks rightly enough by a metonymy, which gives him, by virtue of his conscience, (for ill as he is, he hath a conscience within him), a character from the effect it ought to produce; for it requires all that he has been ascribing to himself. What adds to the unreasonableness of this interpretation is, that conscience, whatever good a man ought to do by its dictates, is by no means a cause adequate, in sinful men, to such ef- fect as is here mentioned. There is not such an effect in any soul without the influence of a superior cause and power. To give to a thing, as a cause, the name o£ an effect, which it doth not naturally or commonly produce, yea, is insuffi- cient of itself to produce, is a sort of metonj^my, which the use of speech cannot, never did, admit. This is a criticism, which Grotius, as he was in that way, could not support. Let us now see how Dr. Whitby accounts for these things. He iias not recourse to metonymy ; but takes the expressions in their true and proper sense, without any figure : and hath an important purpose to serve in doing so ; even to give a favourable idea of the moral powers of a natural and unrcge- nerated man ; such as, he thinks, is here personated. Some men have not been contented with so interpreting this con- text, that the general interest of their system shall not lose by it : they expect to gain considerably by it for the estab- lishing of their own sentiments. This view and interest has, doubtless, made them the more warm and keen. Dr. W. in his book on the five points, (ed. 1710. p. 33 1, 332.) in an- swering an argument taken from this context, among other things, writes thus : " Whereas they make their lapsed man '' to have lost the power even of willing to do good, and to *' be totally enslaved both as to his will, mind, and action, " (perhaps, affection,) the man here mentioned hath a will " to do the good he doth not, and to avoid the evil that he " doth ; yea, the evil that he doth is hateful to him ; and he " deliffhteth in the law of God in the inner man, and with " his mind serves the law of God." He then quotes a pas- sage from Origen, (one of his masters in orthodoxy ; not the very best,) which imports, that he (the unregenerate man) is not wholly alienated from good things, but is in his purpose and will inclined to them, though not yet sufficient to perform. The Doctor then argues, and puts the question thus, p. 332. " Now I inquire, (saitli he), whether in this •* wiil to do good, this delight in the law of God, thia hatred THE GENERAL SCOPE OF ROM. VII. 14—25. 25() '' of sin, this man doth well or iH ? If well, (so the Doctor " thought, and so do I,) he can, even in the state here men- " tioned, do something tliat is good :" in an unregenerate «tate, as he understood. Well, it is no small acquisition the Arminian makes here in favour of nature and free will. But that the expressions, delighting in the law of God, and with the mind serving it, suited not this purpose, will appear when I come hereafter to consider them, and ver. 22. 25. separately. But to say a little in this place ; it is certainly reasonable to think, that he who willeth, hateth, delighteth, in the manner here said, can not only do something that is good; but can do a great deal in the way of holy practice and duty. But as Dr. W, and others of his sentiments, do interpret our context as re- presenting the case of persons who, like Ahab, sold them- selves to work wickedness, 1 Kings xxi. 20. or like these re- volters from the true religion, 1 Mac. i. 15. surely they put very opposite and inconsistent things in their character : to have abandoned themselves to wickedness ; and, at the same time, to hate sin, to will that which is good, and to delight in the law of God ; even when they are under the thraldom and dominion of sin. I cannot but wonder, that reasonable and thinking men would not find their reason quite shocked, at expressing sentiments and reasoning that proceed on join- ing in the state, character, disposition, and practice of any description of persons, things so evidently and grossly in- consistent. But if a natural man, destitute of the Holy Spirit, can sincerely will, love, delight, and hate, as is here said; I would wish to know, what is left for divine grace to do in regeneration, according to the sentiments of these writers ? What but external revelation, and moral suasion well incul- cated, to give the proper excitement to the more languid will, inclination, and affection towards holiness, which a man in nature hath, from rational nature itself, that these may exert themselves with due activity and force ? This is divine grace, and the human will consenting to this suasion, and so exert- ing itself in practice, is, according to them, regeneration. Moral suasion must indeed have its own place, in dealintr with rational creatures. They are not dealt with as stocks or stones under the hand of the mechanic. Conversion to God through Jesus Christ, and to holiness, is the consequence of proper evidence, and of proper motives. Conversion is the effect of suasion ; but not of that merely : suasion is not of 560 A DISSERTATION CONCERNING itself a cause adequate to such an effect in sinful men. In using that suasion, and that the proper evidence and motives should have effect on the hearts of men, there is needful the immediate operation and influence of divine power and grace on the hearts of men ; not to work on them as the mechanic doth on a stock or a stone, (as some men foolishly speak, in arguing against the doctrine of grace,) but with a much greater efficacy of power ; by which God quickeneth the dead, gives sight to the bhnd, or causes the lame to walk : which are similitudes the Scripture affords respecting this subject. Tlie minds of men are spiritually so blind, as to be inca*. pable of perceiving, in a just light, the evidence and excel- lenc}'^ of spiritual things ; and their hearts so possessed by sin, that they cannot be duly affected or excited by the best motives; until of divine mercy they are saved from the pre- vailing influence and eifect of sin, by the washing of regene- ration, and renewing of the Holy Ghost. If it were not so, how could it happen, that on so great a part of mankind, yea of the wise and prudent, whose intellectual faculties have been highly improved, with respect to other subjects ; yet the best evidence and motives set before them by the gospel, have no effect for their good and salvation ; when these things are happily and effectually revealed to babes ? The gospel hath effect beyond what the law ever hath, not merely by its better light and means of suasion ; but especially as it is the ministration of the Spirit; and that thereby is conveyed into the souls of men the Holy Spirit, to give efficacy to its suasion, to enlighten, convert, and sanctify. To say, that v/ithout this, men in their natural condition can have their will truly inclined to holiness, and can delight in the holy and spiritual law of God, is to depreciate grace, and to feed nature with delusion. Another query yet: If a man in nature, and in the flesh, doth will, love, delight, and hate, as is here said ; what re- mains to distinguish between him, and a person truly rege- nerated, and in a state of grace ? The answer to this, that is given by some, is taken from ver. 18. To will is present with me, but horv to perform that which is good, I find not. So the defect of the natural man is not in his will, which is inchncd to what is good and holy : but he cannot perform. Whereas (so Dr. W. argues) id the true Christian, God workcth not only to willj but to do, THE GENERAL SCOPE OF ROM* YIl. 14—25. 2^1 Phil. ii. 13. ; so he not only willeth, but can perform that which is good. To this I answer : There is certainly great inadvertency in the Arminians so arguing from this text of Philippians, which ascribes to divine grace not only to work in the true Christian to do, but also to will. God not only in creating him works in him, to ^iMy-x, the w'dlt or the faculty, but (so the Greek hath it) t* ^iM.f, to will, or the exercise and act of the faculty. So this text effectually confutes their interpretation, who understood the willing of that which is good and holy, in our context, Rom. vii. to be of a man un- regenerated. To suppose that God worketh in men to will that which is good, without enabling them at all to perform that which is good, is not agreeable to this text, Phil. ii. 13. which joins both together, and both as the work and effect of divine grace ; not, the one as the production of nature, the other as the working or effect of grace. It is true indeed, that a sincere Christian may, occasion- ally, be so much under the influence of the flesh, as to be thereby unable to perform what he hahiliially willeth and wisheth ; yea, so as to be much ensnared in evil : and God, who worketh in Christians to will and to do of his good 'pleasure, may leave him in some instances, thus to prove his weakness ; for making him more humble, watchful, and de- pendent. But to say that a man can sincerely, and habitu- ally, have his will well affected to God and holiness, with a true hatred of sin ; and not habitually and commonly per- form that which is good, is quite contrary to the nature of things. The sincere Christian willing that which is good^ doth also in practice perform it, in a manner that the imr&- generate man is incapable of: and, notwithstanding the im- perfection of his doing, he is therein accepted through Jesus Christ. Let us now see how Dr. Taylor of Norwich accounts for these things I have been observing, as peculiar to a regene- rate man ; and which he supposes to be in the case and character of the Jew under the law, and the unregenerate ;. even the worst sort of them. Here are some instances from his paraphrase. The words, ver. \5.^What I would, that I do not — his: paraphrase gives thus : " What his (the sinner's) reason ap- *' proves and dictates, that he doth not." But if a sinner's reason approves and dictates what is right, is that the same $62 A DISSERTATION CONCERNING as to say, what is holy and rii(Tht is what he willeth, ^s>.&;, as the Apostle's expression is ? The next words, — What I hate, (hat I do, he gives thus : ** What he (the sinner) hateth ; (this he explains by what *''-he adds,) what is abhorrent from his reason, that he doth." But if sin is contrary to, or, if you please to give force of sound to the expression, abhorrent from his reason ; is it true that the unregenerate hateth it ? or do these expressions mean the same thing ? Drunkenness is contrary to, is abhor- rent from the reason of the habitual drunkard. Were it for this just to say, that the habitual drunkard hateth drunk- enness ? These words, ver. 1 7. It is not I that do it — his para- phrase gives thus: " It is not I in the best sense, it is not '' a man's reason, separately considered, that produces the *f wicked action." But what sense or philosophy is here ? a man's reason considered separately from his other faculties, produces no action, good or bad. The words, ver. 1 8. To will is present with w^— he gives thus : " To will is present, is adjoined to a man — God hath *' endowed him with faculties, to approve and choose what is " good " But if a sinner's understanding and conscience ap- prove what is good, doth it mean no more to say, that to will what is good is present with him ? This is gross dealing with words. The Apostle's words do not say merely, that the faculty to distinguish between good and evil, and to ap- prove and choose what is good, is given him. The natural faculty in general every man hath. But the Apostle's ex- pression, as hath been formerly observed, is, ro ^g^g^v, actual willing and choosing what is good. These words, ver. 1 9. The good that I would — he gives thus : *' What good actions his (the sinner's) reason chooses." And, as the Apostle had said, ver. 16. If then I do that which I would not — he gives it thus : " If a carnal man doth these " things which are not the choice of his own reason — " But choosing is not an act merely of a man's understanding or reason. A man doth not choose but by the determination of his will to that which his understanding or reason recommends to it. To say, the choice of reason, or, what reason chooses, is but an artful impropriety, if not rather nonsense. The words, ver. 22. / delight in the law of Goc?— -he para- phrases thus : ** It is granted, that the Jew in the flesh may *i f^steem the law of God—" Do delight and esteem truly THE GENERAL SCOPE OF ROM. VII. 14!— 25. ^6S signify the same thing? If it were said, that a lewd man de- lighted in the practice of iincleanness ; would that import that with his mind and reason he esteemed it ? I doubt if this author himself would admit that paraphrase. In these instances we see that Dr. T. doth, all along, as- cribe to reason, willing, delighting, hating, choosing. This is throwing aside the distinction of human faculties ; it in- volves our thoughts in confusion, and tends to make lai>- guage useless. The understanding is the seat of reason, and is the reasoning faculty. There is besides in the human soul the will and affections. But according to Dr. T. if the understanding perceives, judges, reasons, it also wills, loves, hates, delights, chooses. But the author may have had his own reason for this strange and unnatural way of represent- ing things. They who interpret this context of a person re- generate, have observed, that in an unregenerate man, his conscience, or (as some choose to speak) his reason, that one faculty, is on the side of duty and holiness, testifies for it, and requires it ; God having maintained in this one faculty a testimony for his authority, and holiness, within man. But in one unregenerate sin possesses his will and affections, hath these wholly on its side, and so hath the man under its do- minion. That in persons regenerate, and under grace, as by divine grace their conscience is more enlightened and strengthened, so their will and affections are, by habitual and prevailing inclination, on the side of duty and holiness; and grace hath its powerful influence and effect on all their faculties. That this is evidently the case proposed in this context ; the mind, conscience, or reason, representing holy practice and duty as good, lovely, and delightful ; the man doth actually will that which is good, loves it, and delights in the law of God, and its holiness. So they conclude with good reason, as it cannot be thus in the unregenerate, that it is certainly the case of a person truly regenerate, even of the Apostle himself, (so his expression and style import,) that is here exhibited. Dr. T. doth by a bold stretch of genius evade this argu- ment. He forms reason into a person, and the willing of good, hating evil, and delighting in the law of God in our context, which are the exercise of human personal faculties, he ascribes to that one faculty, that fictitious person, rea- son. We have seen how, according to him, that person, of his own creating, wills, chooses, hates, and delights. Tlje 6 264- A DISSERTATION CONCERNING question remains, as to the person, tlie man speaking, or personated in our text, how is it that he willeth ? Dr. T. gives his mind thus, in a marginal note, {Orig. Si?f, p. 2l6,) on these words here, ver. 1 4. — Sold under sin — " He means, " saith he, a willing slavery, as Ahab had sold nimself to *' work evil." Truly the Apostle crying out, as of his wretchedness, in these w^ords, is far from representing a willing slavery. However, the slavery of sin must be a wil- ling slavery. A man's body may be bound, and carried hither and thither, and he may be a slave as to hi& bodily or outward condition, much against his will. But he cannot be a slave in a moral sense, as to his fixed ordinary cha- racter ; or a slave to ill principles, habits, or lusts, a slave of sin, without his will being on the side of these. So that Dr. W.'s supposing, as we have seen with him, a man to will what is good, to hate evil, and to delight in the law of God, whilst he is a slave of sin, and under its dominion, is quite absurd. A sentiment of Dr. T. (note on Rom. vii. 15.) is this. " A man may assent to the best rule of action ; and yet '*■ still be under the dominion of lust and sin." I do not see cause to differ from him concerning this. But it is plain, that by his notions, and way of interpreting, he lays a good ground for one to argue and object against the person speak- ing in our context, thus : You say, that you will that which is good, holy, and right, Ac. but that certainly is not true of you. You in words artfully give a favourable, but false co- lour to a very ill matter and case. You deceitfully ascribe to yourself personally, what belongs to reason, that excellent person that lodges in every man's breast. But reason and you are very different persons, whose will, inclination, and affections go very different ways. How can you ascribe to yourself a wjll to do what is good and holy, when you are a willing slave of sin ? You say of the propensity that is in you to evil, It is not I. But if you have any faint ineffec- tual inclination to what is good in any instance ; you might say much more justly. It is not I, but reason that dwelleth in me : even reason, whose suggestions within me are too weak against the prevailing force and dominion of sin. You might add according to the truth of your case: I do indeed by the evidence and force of reason, assent in my mind to the best rule of action ; 1 rather wish I could avoid that as- !^c'^Yi ^ixvoici, w^hich, in Philo's phrase, is the man " within us — the true man, the man properly so called." So the unregenerate man may say, in the Apostle's words, that with his y»?, his mind, which is himself, (the true man, the man properly so called,) he serves the law of God. This is what the Doctor aims at. As to this; if human nature is to be considered in the most general view, and man is to be described as he is to be distinguished from the other animals on this globe ; I allow that he is to be denominated from his soul or mind, and rational faculty and conscience, which is the better, and the distinguishing part in his frame. So when we say, that man is a reasonable creature, endowed with a conscience ; that is denominating him from his soul or mind, which {ilonc is capable of rationality and conscience. THE GENERAL SCOPE OF ROM. VII. 14 — 25. 279 But all this is nothing to the present purpose. The Apos- tle's view doth not respect the general frame, or constitution of man, or of human nature. His discourse respects moral character; and the different case of a person regenerate, and under grace, and of a person unregenerate, under the law, with regard to moral character. Tiiough I denominate man in general from the reason and conscience he is endowed, with; shall 1 therefore give the moral character of an ill man, of one who has abandoned himself to work wickedness, like Ahab, from reason and conscience, and say the man is a person of reason and conscience ? What Dr. W. suggests on this occasion from philosophy, is but an attempt to give his interpretation a colouring, which if duly considered, must appear fallacious, yea extremely absurd. The writers on that side express themselves as if they thought, that in every man all was right on the part of the vv?, the mind or reasoning faculty; whatever pravity may have affected the will, affections, and body, through ac- qTiired ill habits, or otherwise. In interpreting this context, they do not advert, that in this fallen state the human mind hath come under great weakness, yea blindness, in spiritual matters, and in the things of God. Besides what there is of this common to all men in their natural condition ; the Scripture distinguishes some men as of corrupt minds in a special degree. The persons spoken of. Tit. i. 15. had their mind (o vm) and conscience dejiled. These in Rom. i. 28. were given up tig x^oxtf^ov vav, to a reprobate mind. Paul says, Eph. ii. 3. that in an unconverted state, we all — were Juljilling the desires of the Jiesh, and ruv "hixvauv of the mind. Chap. iv. 17. he exhorts the Christians not to rvalk, as other Gentiles do, in the vanity m voog xvruv, 4f their mind. He speaks of a man. Col. ii. 18. vainly puffed up by m voog mg e-cc^Kog ccvrvj his Jleshly mi?id. He mentions, 1 Tim. vi. 5. perverse disputings of men ^uip^x^uivav rov vav, of corrupt minds, and so likewise, 2 Tim. iii. 8. It appears then, that in unregenerate men, even the v»j, the mind itself is not so good a thing as some imagine, but is sadly tainted with sin ; and is so in some to a high degree. Such men as Ahab, who have sold themselves to work wickedness, have their vug, their mind as corrupt as any men ; and such are sup^ posed by the interpreters we have to do with, to be here per* sonated by the Apostle. Can such men justly say. With these our minds, fleshly minds, corrupt minds, reprobate minds as they are, we, even we ourselves, serve the law of ^^ A DISSERTATION CONCERNING God ? Or, when such a one sins, can he say. It is not I ; for I am to be denominated, and my character taken from my vi/g, mind, my >ioyi>cv) '^locvitu., my rational understand- ing ; vain, corrupt, and fleshly as that is ! Let us now consider the natural course of things in the human soul and practice. It is certain that a man doth not follow any sinful course farther than even his mind and un- derstanding is on the side of sin. The mind or understand- ing is on the side of duty in many cases in theory. But when it comes to the actual practice of sin, it is certain that the mind doth first represent it as good, before it can pro- ceed to practice. The mind may in this be biassed by alfec- tions, senses, lusts, and appetites. But from whatever source the bias comes, so it is, that the mind doth represent evil under the notion of good, before the will can possibly be de- termined to it. This is the fixed and unalterable order of things in rational agents. To suppose the will to determine itself to any sort of action or course without this, were to make it a brutal faculty ; not the faculty of a rational agenf. To say, that the human will may, by a sort of sovereign liberty, determine itself to any action or pursuit deliberately, vithout the mind representing it as good, is, in order to ascribe to man the liberty of his will, to degrade him from the rank of a rational agent. It is certainly impossible in nature, that such an agent can will or choose any thing, good or evil as it may be in itself, but what the mind repre- sents as good. Be it^so then, that the mind, understanding, or conscience, hath a certain light and urgency on the side of holiness, or of duty, so far as they are enlightened in an un- regenerate man ; yet this light and urgency is faint and weak. On the otl^ hand, the mind, influenced by a cor- rupt heart, represents the pleasures of sin as good ; and this it performs in a strong light, and urges powerfully : which being agreeable to the corrupt disposition of the heart, pre- vails against the weak and ineffectual suggestion of mind and conscience, in favour of holiness and duty; and so takes effect in the practice. Thus even the V8?, the mind itself, comes to be on the side of sin, in men corrupt, unsanctified, . and unregenerate. This being the case : from which part is the unregenerate man to be denominated? is it from the faint light in his mind, and the weak, ineffectual urgency of his conscience in favour of duty. ^ or, is it from the more prevailing bias of his mind itself, of his will and affections on the side of sin; THE GENERAL SCOPE OP ROM. VII. 14 — 25. 281 and from the free course it hath in his practice? How much soever he is, in the several facuUies of his soul, de- termined on the side of sin, in opposition to true holiness ; yet as any degree of liglit that remains in his mind and con- science is the better part in him ; is he, from this, even when he goes on in sin, yea is under the dominion of it, en- titled to denominate himself, as to moral or spiritual charac- ter, from this better part ; and to say, of all the evil that he practises. It is not I ? this is absurd. But to come still closer to the subject, let us endeavour to explain what is here meant by the mind. We have here, ver. 25. the mind and thejlesk, instead of the law of his mind, and the law in his members, mentioned ver. 23. It is need- less to seek a reason for this variation in the expression. If there had been a repetition in this ver. 25. of the word law four times thus : I with the law of my mind serve the law of God ; but with the law in my members the law of sin J there might be some disadvantage in sound and ele- «• gance. One word, striking the ear so often in one sentence, might be unpleasing, which is avoided by substituting the words, his mind, and the fie sh. It is likely, however, that by liis mind here he means the same thing as the law of his mind, ver. 23. Let us then in- quire into the meaning of the law of his mind. We may be helped in this by considering what is meant hy the law in his members, which he states in opposition to it. This last certainly is not any directing light, to be opposed in that respect to the light oi\\\s mind and conscience. In general, the law in his members is a powerful, energetic, operative principle. We must then, as the opposition is stated, under- stand the law of his mind, not merely of the light of his mind and conscience, suggesting to d man the law and rule of practice ; but of another powerful, energetic, operative principle. So that here we have one active principle dispos- ing and determining the man's heart to holiness ; and it is plain that this is here represented as the more prevailing and ruling principle in him. There is another active prin- ciple, the law in his members, the flesh, exerting itself in various lusts, carnal affections, unruly and unholy passions ; and by these warring against that other and better principle of life and action ; and so serving the law of sin. It will tend to our better understanding this subject, and, at the same time, shew a reason of the expression, the law of irty mindy to observe that Scripture, Heb. viii. 10. This i> 3 282 A DISSERTATION CONCERNING the covenant that I will make with the house of Israel after those days, saith the Lord : I will put my laws into their mind, and write them in their hearts. This is not merely what the Apostle mentions, when he speaks of the natural conscience that is in the Gentiles, Rom. ii. 15. The work of the law, as there mentioned, is not the work that the law prescribes ; but the work which the law itself in the con- science performs ; representing duty and sin, excusing or accusing. But it is something very different from what was naturally in the Gentiles, and something more excellent and effectual that is meant by the promise of the new covenanti when it is said, Heb. viii. / will put my laws into their minds, and write them in their hearts. This is something more than natural conscience can arrive to in any man : it is a writing by the Spirit of the living God in the fleshly tables of the hearts. It is, that God by his Spirit puts the holiness of the law, or puts the love of God, (which is the great com- mandment, and the sum of holiness,) in the minds and hearts of his people ; implants in them a new and efficacious prin-s ciple of spiritual life, effectually producing in them confor- mity to his law, and securing against the breaking of the co- venant, as had happened with respect to the first cove- nant, before mentioned. So that this promise is so far parallel to that Jer. xxxii. 40. / will put my fear in their hearts, that they shall not depart from ?nc. From what hath been observed, we have good reason to think, that the law of the mind here is the principle of holi- ness in a mind and heaft enlightened and sanctified by the Holy Spirit ; which is a powerful, operative, and prevailing principle in every regenerate person. 3. The third expression in this second clause is, serving the law of God. This can import no less than a true con- formity to the holiness of the law of God, with submission and obedience to its authority, in the sincere and constant purpose of the heart, and in habitual endeavour : and this is incompatible with the character and state of an unregenerate person, under the dominion of sin. It is, however, endea- voured to reconcile this serving the law of God, with the con- dition of such a person. Dr. Hammond hath it thus in his paraphrase : " The carnal man — with his understanding he " serves the law of God ; is delighted and pleased with those *' things, wherewith that is delighted." Dr. T. thus: '' That " same I, the same person, in his inward man, his mind and ♦* rational powers, may assent to, and approve the law of God.'* THE GENERAL SCOPE OF ROM. VII. 14. — 25. 283 Dr. W.'s mind we have seen to the same purpose. Let us consider these things a httle. These writers suppose, that this context represents the case of a person enslaved by his lusts, habitually led captive by them, and quite destitute of the spirit. Yea, they explain and exemplify the case in instances of the grossest sinners. On the other hand, they observe, that the unregenerate man hath naturally a rational mind and conscience; but of small force or effect in practice. The light in his rational mind so far as it is enlightened, shews him what is duty, and what is sin. Yea, in some cases, his conscience incites him with great urgency to do his duty ; and when he acts in the contrary way, accuses and condemns him. But with regard to the light in his conscience, the person under the dominion of sin is altogether passive, reluctant and rebellious. As to serv- ing the law of God, the conscience doth indeed serve it, as a witness for its authority and holiness : and God serves him- self of the conscience, for the interest of his justice ; and for that likewise of his grace and holiness. But shall we say, and give it for the interpretation of this place, that an un- regenerate person, because he has reason and conscience mark- ing out to him duty and sin, may be said to serve the law of God ; when, in the prevailing disposition of his heart, and his whole course of life and practice, he is in the utmost contrariety to it.'* may such justly say, I myself, or (if you please) I the same carnal man and slave of sin, do serve the law of God with my reason and conscience, which with my will, and affections, I do resolvedly disobey and counteract, in the allowed lustings of my hearty and in all my conversa- tion and practice ? Surely such an interpretation is intolera* ble, and an insult upon common sense. The great hurt which these writers pretend to fear from the interpretation they oppose, is, that wicked and unholy- persons are thereby encouraged, as they think, to consider their practice as not inconsistent with being truly in Christ, and in a state of grace. But by this time it may be pretty clear to any impartial person, that the interpretation of the context here given, affords no encouragement to men in un- holy practice ; and the proper consequence and improvement of it is to be hereafter shewn. In the mean time these in- terpreters, and they who receive their notions, would do well to consider, if their own interpretation tendeth not greatly to encourage men in an ill condition and course ; v/hen they make Paul teach persons unregenerate, wicked and unholy. 284 A DISSERTATION CONCERNING that when they do ill, they may justly and warrantably say, according to the style of this scripture. It is not I, but sin that dwelleth in me ; for with the mind I do serve the law of God, Is it possible that unholy persons can apply such language to themselves, without conveying thereby alleviating notions of their wickedness, and favourable notions of their condition, into their own hearts, already w^ofully deluded by their lusts ; and that with the worst consequences to them ? Dr Taylor (note on ver. 25.) says, " Serving the law of " God is not a stronger expression than hati?tg sin, ver. 15. " and delighfmg in the law of God, ver. 22. But these ex- " pressions are applied to the Jew in the flesh, or enslaved " with sin; consequently so may serving the law of God." Good reason hath been here given, whj' we should reckon it very absurd to apply any of these expressions to a person enslaved to sin. But it is not only the Jew in the flesh, and under the Mosaic law, to whom what this context represents is applied by these interpreters : recourse is had to heathen fable; and Medea, whom the poets represent as a monster of wickedness, is brought oii the stage, to have her part in this farce of interpretation. So the perfidious, cruel witch Medea (if she had been the Apostle's cotemporary) might say of all her wickedness, *^ It is not I, hut sin that dwelleth in 7}ii. Do not denominate me, or take my character, from this wickedness, but from that best thing that is in me, my reason and conscience, which accuse and condemn me for it; for I myself, or, I the same person, who so grossly counter- act my reason and conscience, in all my practice ; even the same person whom the Apostle Paul has so notably repre- sented, (though, good man, he writes as in his own name and person, to mollify the harshness, and to avoid giving of- fence to my dehcate ladyship, and to such as I,) even I, the same person do, notwithstanding all my ill practice, yet with my mind and reason serve the law of God." It were indeed mollifying with a witness for the Apostle to write as he has done, with such meaning and intention. Was he indeed so shy of giving offence even to the Jews, whonj he had it so much at heart to do good to.^ Sec Acts xxviii. 25 — 27. Rom. xi. 8—10. 1 Thess. ii. 15, l6. Medea is introduced in this interpretation particularly for the words which Ovid (a man not very noted for sanctity himself) has put in her mouth ; by which several interpre- ters have exemplified the expressions of our context. Dr. T. brings them in thus, (note on ver. 15.) " A heathen poet ^ THE GENERAL SCOPE OF ROM. YII. 14—25. 2 80 " (saith he) gives us a like description of the combat between *' reason and passion." * * Sedtrnhit invitam nova vis, alludque cupido Mens aliud suadet, video meliora probo(^7?^e Deteriora sequor He gives it in English thus : My reason this, my passion that persuades, I see the right, and I approve it too. Condemn the wrong ; — and yet the wrong- pursue. By the interpretation here given, our context represents a conflict between a prevailing principle of holiness, under the influence of the Spirit of grace, in a sanctified heart, with so much of the flesh, and its lustings and passions, as remains in it. It is true, at the same time, that, in the unregene- rate, reason and conscience oppose sin ; and, especially in its grosser actings, according to the words of Ovid, they have some sort of conflict with it. The distinction between these different sorts of conflict I leave to the practical writers. But it is fit to say something here, to account for the words as« cribed by the poet to Medea. Notwithstanding J;he fearful effect of the fall upon human nature, mankind have ever retained some notion and impres- sion of the Supreme Being ; and that he ought to be wor- shipped. There have been at all times notions of social virtues, with considerable impression and effect in the minds of men. Every man in particular is sensible of his own in- terest in these, and of their importance in society. God, the great patron of human society, hath, in great mercy to the world, carefully maintained the impression of these in the minds of men ; even in those whose disposition and practice are very remote from holiness. Gross acts of iniquit}'-, that are contrary to all social virtue, excite horror, even in those who are guilty of them. Medea's character is that of a noted sorceress. She betrayed her father, and her country; she murdered her brother, and mangled his body in a most in- human manner; having formed an extravagant and pas- sionate love to Thesus, she bore him several children ; and when she followed him to his own country, being there dis- appointed of her expectation from him, she murdered the children she had by him. In the end, being a witch, she raised wind and tempest, went aloft, and made her \vay through the a'- to a remote region. So the poets have told the story of Medea. Such acts of perfidy, cruelty, impetu- 5 286 A DISSERTATION CONCERNING ous lust, and sorcery, are shocking to humanity itself. She is made to speak as sensible of this herself; and as if her own heart recoiled at the thought of them. But our context represents one who viewed the spirituality of the law of God, as it prescribes a rule to the motions and temper of the heart inwardly ; one who bitterly laments the motions and activity of sin within him, without mentioning any gross acts of sin outwardly. All that is here said, can be ac- counted for without supposing any thing of that sort. To interpret this context by such instances as Medea, and by the account given of her in the hnes inserted above, is utter- ly unwarrantable. So then, in the second clause of this ver. 25. we have these three things. 1. The man here represented is to be deno- minated, and his character taken from the better, as it is the most prevailing principle. Reason and conscience are not the prevailing principle^ in an unregenerate, unholy person. But, as in the man here, the better principle prevails, it is he himself. 2. There is not only reason and conscience re- quiring him to serve the law of God ; but he doth actually serve it : so the text expressly says. 3. This he doth by a new principle, his sanctified mind ; the law of his mind; even the law of God put in his mind and heart by the grace of the new covenant ; a law or principle opposing, in a pre- vailing manner, the law in his members. Thus in the con- clusion, in this last verse, of the representation given in this context, we have three things very decisive concerning its general scope ; that it is the case of a regenerate person, under grace, that is exhibited in it. There remains the last clause of this text. But with the jlesh the law of sin. The words, / serve, which are in the preceding, are to be understood to be in the sense of this clause, though not repeated in it, thus; TVith the Jlesh I serve the law of sin. For the Apostle doth not mean to say, that what of sin came from the flesh was not his sin, or done by him ; having said, ver. 15. IVhat I hate, that I do, and ver. 19. The evil which I would not, that I do. Yet it is evident, by the way this last clause is introduced and con- nected, that the flesh was not the dominant or reigning prin- ciple in him. Dr. T. will have it understood that it was. For in the last paragraph of his note on this verse, he says ; " Serving with the flesh the law of sin cannot well be ap- " plied to a true Christian, or such a one as Paul was." To confirm this, he uses the words of chap. viii. 1, 2. When THE CTENEHAX SfCOPE OF ROM. VII. 14 25. 287 tve come to consider these verses, it will appear very evi- dently, that they do not by any means suit the purpose for which he refers to them. He adds there ; " Serving arid «' delighting in the law are properly enough used in the case '^ of a wicked Jew. For how little soever his life was con- " formed to the law of God, he would notwithstanding glory '" in it, and profess a high esteem for it, chap. ii. 17 — 24. " See also Is. Iviii. 1, 2." Of this last text enough hath been said before. The wicked Jew might profess an esteem for the law, without loving it ; and he might glory in it, as the peculiar privilege of his nation, and in his own knowledge of it, without delighting in it, or in the holiness it represents, and requires. Serving and delighting in the law cannot be ascribed to a wicked Jew, or to any other wicked man, but with the utmost impropriety, yea glaring absurdity. That writer paraphrases the two latter clauses thus : " To " conclude ; the sum of what I have advanced concerning *' the power of sin in the sensual man, is this ; namely, that "the same I, the same person, in his inward man, his mind, " and rational powers, may assent to, and approve the law "' of God ; and yet, notwithstanding, by his fleshly appetites, '' may be brought under servitude to sin." But how came he to express serving sin, by being brought under servitude to sin ? That with the flesh he served sin may be accounted for by single instances, a,nd acts, in the full sense of the ex- pression : but to be brought under servitude to sin, denotes a man's state, to be under the dominion of sin, its servant, or slave. For example ; if a sincere Christian shall, from the influence of the flesh, be angry with his brother witliout a cause, and through the impetuosity of his passion, shall call him Raca, or. Thou fool ; he in that instance doth serve the law of sin ; yet it would be unjust and absurd to say, he is under servitude to sin. This author, however, seems to have understood by the flesh here only sensuality and flesh- ly appetites ; as in his paraphrase. To what then shall we ascribe causeless anger, and one's calling his brother, Raca ; if it come not under the general denomination of the flesh ? But how came he for, serving the law of sin, in the last clause, where serving is not expressed, to give, brought under servitude to sin ; and, at the same time, in the former clause, where it is expressed, to render it by no more than assenting to, and approving in his rational powers, the law of God ; •which might be without serving it at all ? When the Apostle «ays. With my mind I serve the law of God; surely there i& 6 .288 A DISSERTATION CONCERNING good reason to conclude, that the man being made free from sin, (from its dominion,) was the servant of righteousness, the servant of God, (as chap. vi. 18. 22.) rather than to say- he was under servitude to sin ; even though the flesh in him prevailed, in too many instances, to serve the law of sin. Mr. John Alexander, who understands this context of ari unregenerate man ; yet differs from all that I know of, in the interpretation of this verse. As to serving the law of God, he says, it is more than to assent to the law that it is good, — yea, it can be said of none but the true Christian, and servant of God : of whom, according to him, it cannot be said, that with the flesh he serves the law of sin ; which couU not, he thought, agree with what our Saviour says, no man can serve two mastery. *' It must," he says, '' be pre- " dicated of the same person at different times of his life." Yet it is plain, the man here speaking represents his own case in both clauses, as it was at the present time : nor can he be otherwise understood, without taking a liberty in interpre- tation that were quite intolerable. However, the writer speaks very strongly thus : " Surely he (the Apostle) could *' not intend to speak of a monster, which never existed in "^ nature, equally governed by two opposite principles, which *' are directly subversive of each other." I shall not say, that true believers are monsters ; but certainly they possess a very peculiar character in their present state. Angels are all holiness, without any sin. Devils are all sin, without any holiness. Unregenerate men are wholly under the dominion cf sin, its servants or slaves, quite free from righteousness : whereas the true believer is holy by his general character, and prevailing disposition ; yet, having the flesh in him, he thereby serves the law of sin. But the monstruosity will evanish, and the difficulty disappear, if you throw out of Mr. Alexander's sentence the word, cqualli/, which the Apostle's language gave him no warrant to put in it. It is very clear in the expression of this ver. 25. that he did not say, or mean, that he was equally governed by two opposite principles. A little afterward Mr. Alexander says, " Teaching us that *' the mind, or understanding, must lead and predominate <' in the servant of God, as the flesh docs in the servant of *' sin, he shews us how, the mind being restored to its do- *' iDJnion over the man by the gospel, and the flesh at the '« same time subdued or crucified, the law of God comes to THE GENERAL SCOPE OF ROM. VII. 14—25. *' be kept." But did this writer think, that in the servant of God the flesh is so subdued or crucified, that it hath no motion or activity at all ? If so ; where shall we find a ser- vant of God in this world ? If not, then the flesh, though crucified, yet having life and motion, exerts itself, for instance, in a fit of sinful anger ; and thereby serves the law of sin. Doth the man, for this, cease all at once to be the servant of God ? But there is enough of this conceit of Mr. Alexander's. We must not, however, leave this verse and chapter, with- out observing how Dr. Taylor connects this last verse of it, in his paraphrase, with the preceding and following ones. He paraphrases ver. 24. with the following one, thus : " And " now what shall a sinner do in this miserable situation ? He 'f is under the power of such passions and habits as the law '« declares to be sinful, and which even his own reason dis- '^ approves, but is too weak to conquer ; and being a Jew '• under the law, he stands condemned to death for his '^ wicked compliances with them. Plow shall such a wretch- " ed, enslaved, condemned Jew be delivered from the do- ^' minion of sinful lusts, and the curse of the law, which " subjects him to death t" Then, after giving ver. 25. as we have seen, he adds, " Thus under the weak and lifeless dis- ** pensation of the law, tlie sinner remains in a deplorable " state, without help or hope, and sentenced to death. But " now, (chap. viii. ] .) under the gospel the most encourag- " ing hopes smile upon us, and we have 'the highest assur- " ance, that those are quite discharged from the penalty of " the law, and disengaged from the servitude of sin, who " embrace the faith of the gospel : if so be, S^c." — By the first of these passages, the sinner is miserable by the power of sinful passions and habits. There is some further unhappiness in the case of the Jew ; being a Jew, under the law, he stands condemned to death. According to this writer, a Heathen, however Vv'icked, was not obnoxious to death, as not being under a law that allotted death for sin; but the Jew, and he only, was under such a law : so he stood condemned to death for transgression. But we have had enough of this absurd notion before. It appears that, according to this author, the Jews were in a most wretched condition during the Mosaic dispensation, being enslaved, and condemned ; without help or hope from the weak and lifeless dispensation of the law they were under. Yet there were many thousands of pious persons in these times, who were not under condemnation, nor enslaved to SgO A DISSERTATION CONCERNINO sin. As to the dispensation they were under, it was not a weak and hfeless dispensation of mere law. God never brought his people under such a dispensation, since grace was first manifested. Gen. iii. 15. nor were such a dispensa- tion consistent with God's having a people at all. Sinners of the Jev.'s, who were the slaves of sin, might come out of that state by a proper improvement of the grace that was set before them under that dispensation, as ethers had done. Dr. T. could not deny this. The Jews, who were in the worst condition, were such as dehisively turned the dispensation they were under, to a dis- pensation of mere law to themselves ; by neglecting and re- jecting grace, and founding all their confidence on the law, and works thereof. Of these the Apostle says. Gal. iii. 10. As 7nantf as are of the morks of the law are under the curse. Tliey at the same time persecuted outrageously the teachers and professors of the gospel ; rejecting and opposing it with great zeal and fury. Let us observe how Dr T. gives his thoughts concerning these in other places of his book. When we state these thoughts of his m contrast with what he says of them in his paraphrase and notes on the texts we have been last considering, we shall see some things that are not quite consistent. But before we observe his opinion of the infidel Jews, let us make our way to it, by taking some notice of his -opinion concerning the Heathens. In the title and contents of chap. xiii. of his Key, are these words concerning the Heathens : '^ Virtuous Heathens shall " be eternally saved." He labours this point much. In that chapter, sect. 289. ho says " This noble scheme (that of " the gospel) was not intended io exclude any part of the " world, to whom it shoulcl not be reveale(^, from the present *' favour of God, or future salvation." And a little below ; " There might be some virtuous persons among them." And downwards: ''In that solemn day (the day of judgment) " the virtuous Heathen will not be rejected because he did " not belong to the visible kingdom of God in this world ; " but will then be readily accepted, and received into the " kingdom of glory." For a further discovery of this author's opinion on this subject, let us observe how he expresses himself concerning the necesity of revelation. In his note on chap, ii. 15. he hath this proposition : '' There is a law of nature, which is ^' of true guide, and sufficient to bring a man who has no '•■ other light, to eternal happiness. Objection. But if the THE GENERAL SCOPE OF ROM. Vll. 14—25, Sgl law of nature be so Sufficient ; what occasion for the gospel ? " Answer. Reflect upon chap. i. 17. to the end. No law, or " light, how sufficient soever of itself, to save mankind, when '' duly attended to, is sufficient to reform them, when they " generally neglect and pervert it : because that very thing *' that should reform them, is neglected and perverted." All this might be said concerning the gospel ; and says no more for the necessity of the revelation that hath been given, than it doth for the necessity of a new revelation besides the gospel. He adds another objection and answer. '* Object. " But if we live according to the light of nature, we shall be ^' saved, though we pay no regard to relevation. Ansrv. To " despise or disregard any discoveries of God's will and " goodness, to neglect any scheme he has formed to promote " virtue and happiness, especially such a glorious and noble '' scheme, is foolish, wicked, and a capital transgression of " the law of nature." So the gospel is a valuable discovery of God's will and goodness, and is a glorious and noble scheme for promoting virtue and happiness : but, according to this writer, men might be virtuous, so as to reach happiness, and the kingdom of glory, though they had never heard of it ; yea, if such revelation had never been made, I know that several, who have shewn much ability in defending the ge- neral truth of the Christian revelation, have been of the same mind with this writer on this subject : and I cann«A help thinking, that on this account their writings against the in- fidels are essentially defective. They have entertained no- tions and principles that have disabled them from making a thorough confutation of Deism ; and that they have too great tendency to make the infidel easy in his mind, in rejecting the gospel. Let us now observe this author's notions concerning the infidel Jews ; and certainly we may expect he would not think their case, if they were virtuous, who had the divine law by a clear revelation, worse then that of virtuous Heathens. Heathens might be, he says, virtuous and finally happy, which they could not be, without obtaining pardon, and being made free from the slavery and dominion of sin. Surely the Jew under the law was not in worse condition as to this. Con- cerning these Jews who seem to have been in the worst case that ever Jews were in, Dr T.'s opinion v/as what I come now to shew. In his fourth note on Rom. v. 20. he puts this question, " But suppose the Jew through mere mistake should " verily believe that he ought to continue under the law of 592 A DISSERTATION CONCERNING '' Moses ; doth it follow^ that he was therefore to remain un" *' der condemnation forever ?" I would not indeed have ex- pected that any Christian, who ^yould be at the pains but of a httle thinking, would ever put such a question ; as it is cer- tain that many Jews, (thousands. Acts xxi. 20.) who were true believers, and holy persons, did, for some time after their conversion by the gospel, verily believe, in the manner the question supposes. Though probably many of them died in that persuasion ; yet I scarce think that ever Christian ima- gined they would for this continue under condemnation for ever. But the author inclined not to disturb or shock his reader all at once, by putting the question in the full form that he meant. It is plain he meant Jews, who to believing the perpetuity of the Mosaic law, joined the rejection of Christ and the gospel ; as we shall see presently. He answers the question thus : " No surely : no more than *' it follows, that any other man shall remain under con- ^' demnation for any mere mistake of judgment in religious *' affairs. Such a Jew must be in the same state with any ^^ other honest man, who is in a simple error." What he means by mere mistake of judgment, and being in a simple error, I shall not determine. But if he meant (and I see not what else he could mean) mistakes and errors that are not connected with any thing very ill in the disposition and prac- tice ormen; as it is not reasonable to think that errors can be such, that amount to a denial of the important and essen- tial truths of faith ; so it is evident that the error of the Jew was connected with what was very ill in his disposition and practice. He proceeds in the same place thus : *' Notwith- " standing it was the Apostle's duty to set him right ; be- '• cause such a mistake was very prejudicial, not only as it led '' him to place his dependence and hope upon the law, a " weak and ineffectual principle." — (This indeed was ex- tremely prejudicial, if we consider the matter as the apostle doth, ilom. ix. 31, 32, 53. and chap. x. 3, 4.) He goes on thus : " Not only as it hindered him from seeing and im- **■ proving the gracious provision God had made for puri- " iying his heart, perfecting his joy and comfort, and pre- '' paring him for happiness — "(But might not a virtuous person, even a Heathen, have his heart purified, and he be prepared for happiness, though he had never known or heard of the gracious provision God had made for these purposes ? He might, according to this author; wlio thus proceeds,) The general scope of rom vii. 14.— 25 203 *^ But also as it engaged him to oppose the preaching and re- *' ception of the gospel, the only scheme of life, peace and sal- '* vation, and to despise the very grace, which must pardon " his mistakes and errors, if ever he was pardoned and saved." Concerning Paul, this writer says, (Key, sect. 302.) " Being " fully persuaded, that the Jewish dispensation was instituted *' by God, never to be altered, but to abide for ever, he really " believed that Jesus, and his followers, were deceivers : and " that it was his duty to oppose them, and to stand up cou- " rageously for God and his truth. Thus he honestly followed '* the dictates of his own conscience." We have now Dr. T.'s notions concerning the subject, for which these passages were here transcribed pretty fully : and we see that according to him, 1. The salvation and fu- ture happiness of the virtuous Heathen is not to be doubted of: and if so, why should there be any doubt of the salva- tion of an honest and virtuous Jew ? For what virtuous Heathen was ever heard of, of whom there is a higher cha- racter for virtue, and better supported, than that which is . given of the Jews, Rom. x. 2. that they had a zeal of God ; and chap. ix. 31. that thei/ followed after the law of right" eousness ? 2. That the Jew's error concerning the perpetuity of the Mosaic law was a mere mistake of judgment, and a simple error, such as would not hinder the salvation of any honest man. Yea, 3. It is to be considered as such a sim- ple error and mere mistake of judgment, even as connected with the consequences above mentioned, of trusting to the law, of rejecting and persecuting the gospel in a furious man- ner ; as for these consequences, he says, that such a mistake was very prejudicial. Now if the Jew's mistake respecting the law, and respecting Jesus Christ, really believing him and his followers to be deceivers, was consistent with honesty and sincerity ; it were hard to say, that acting consequen- tially would not be consistent with honesty. Accordingly the author says, that Paul in opposing the gospel acted ho- nestly, according to his conscience : though Paul himself says, that in doing so, he was the persecutor, blasphemer, injurious, and the chief of sinners. But though Dr. T. con- sidered the error of the i^w as a mere mistake of judgment and simple error, consistent with one's being an honest man; yet Christians, who will consider the matter in the light in which the Scripture presents it, cannot but be convinced, that there was great and wilful blindness, hardness of heart, perverseness, and insincerity, in the error of the Jews con-a 29"^ A DISSERTATION CONCERNINS cerning Christ and the gospel ; considering the evidence, and powerful demonstration with which it was proposed and supported ; and that by this, and their conduct in conse- quence of their inexcusable error, they brought on themselves great guilt, and fearful wrath. This author indeed says, as we have seen above, that the error of the Jew was very prejudicial, as it led him, among other things, to oppose the gospel, the only scheme of peace, h'fe, and salvation ; and to despise the very grace, which must pardon his mistakes and errors, if ever he was pardoned. But though the error of the Jew was in these respects very prejudicial, it does not follow, that, according to the notions of this wfiter, it, and the Jew's consequential honest con- duct, did hinder the Jew's being at present accepted of God, or hinder his future salvation and happiness. For if the virtuous Heathen was to be saved, without knowing Christ or the gospel ; why should it not be thought, that the vir- tuous Jew, acting from a zeal of God, in opposing and des- pising the scheme of grace, might not be saved ; as all this on his part proceeded from a mere mistake of judgment, that put him in no worse condition, as our author says, than any other honest man ? This, however, is not a proper place for enlarging on these subjects. We have seen that, ac- cording to Dr. T. the infidel Jew, even continuing such, was far from being in a hopeless condition. Upon the other hand, if wc look into the same authoi's paraphrase of Rom. vii. 25. there, according to him, the per- son represented is the enslaved Jew, under the dominion of sinful lusts, and the curse of the law ; under the weak and lifeless dispensation of the law he remains in a deplorable condition, without help or hope, enslaved to sin, and sen- tenced to death. — This is his account of the Jews in general in this place. The author says there indeed, " He is de- " livered, and obtains salvation by the grace or favour of " God, in our Lord Jesus Christ." How shall we under- stand this, but as he explains in the paraphrase of the next following verse, (chap. viii. 1.) " Now under the gospel the '^ most encouraging hopes smile upon us, and we have the '' highest asj^urance that those are quite discharged from the '* penalty of the law, and disengaged from the servitude of *' sin, who embrace the faith of the gospel." But accord- ing to this, whatever effect the encouraging hope of the gos- pel may have in favour of them who embrace it ; it can have jio good effeect for them who reject and oppose it : and how- THE GENERAL SCOPE OF ROM. VII. 14—25. ^95 ever, they who truly embrace the faith of the gospel, may be thereby discharged from the penalty of the law, and the servitude of sin; yet these expressions imply, that the Jew, who embraces it not, continues under the condemnation of the law, and servitude of sin, still in a deplorable condition. Any who can reconcile Dr. T.'s notions concerning the unbelieving Jew, in his notes on Rom. v. 20. and in his Key to the apostolic writings, with what we have seew in his para- phrase of Rom. vii. 25. may do it, I cannot. But in making the paraphrase, the writer minded carefully his general no- tion, that the context represents especially the case of the Jew under the law, the slave of sin : he did not mind the sentiments he had elsewhere expressed concerning such a Jew. The true meaning of this text, chap. vii. 25. has been made sufficiently clear; and I now proceed to SECT. VII. Containing answers to the objections brought against ihejore" going interpretation. Clear and full evidence hath been brought, proving that in this context, the Apostle represents his own case and ex- perience, in the slate wherein he was when he wrote it ; which was a state of grace. As to those who hold, that the Apostle personates a man unregenerate, the slave of sin; their strongest argument consists chiefly in two things. 1. In this, that they under- stand the Apostle's language here of bitter complaint con- cerning sin, in the fullest and most extended meaning of the words ; as if those were used concerning the man in the cool historical way. 2. In this, that in interpreting, they ascribe to the understanding, conscience, or reason, what can by no means be ascribed to that faculty. Their unreasonableness in both hath been shewn. I go now to consider arguments of another sort, that are used by way of objection against the interpretation itself in general. Dr. Hammond on Rom. vii. note (c/), brings what is con- tained ver. 8, 9. to prove, that in this chapter the Apostle doth not represent his own case in his regenerate state. But as the question only concerns the latter context, where he alters his style, and speaks of himself in the present tense, from ver. 14. to the end of the chapter; the learned writer's S96 A DISSERTATION CONCERNlNa arguments, so far as he founds on any thing preceding that verse, are quite wide of the purpose. The writers on that side would have it thought, that Augustine was the first who interpreted this context, as hath been done here; contrary to what be sometime thought j but that he was led to change his opinion by the heat of dispute with the Pelagians. But this amounts to no more than some sort of prejudice ; and is. no real argument against our interpretation. He was not the first who did so inter- pret, as hath been observed before : and as to the heat of dispute with the Pelagians, it is certain that the false doc* trines of heretics, and their subtility in defending them, have often given occasion to good men to consider things more closely ; to think, and speak, and interpret Scripture more correctly. If Augustine saw cause to change his opi- nion concerning this context, he seems to have the better of Dr. Whitby, who suggests these prejudices against him ; and who did himself, without such good reason, change his mind on a subject of much greater importance. After he had, in his annotations on the New Testament, maintained the divinity of our Saviour, by many good arguments, in- sisted on by the learned before him to good purpose ; and to which neither himself, nor any one else, could give a good answer ; he left, as his legacy to the church, his post- humous treatise against that fundamental article of Chris- tian faith. As to the present subject, and these prejudices against Augustine ; the reader's best method will be to di- vest himself of prejudice, to consider arguments carefully and coolly ; and to judge as evidence shall determine his mind. I go now to consider more particularly the objections of Dr. Whitby and Arminius. The former brings about seven arguments, or considerations against our interpretation. I'he sum of all comes to this — The person here represented *' is carnal, sold under sin," (so indeed the Apostle bitterly complains) ; " hath no power in him to do any good" — (the Apobtlc doth not say so, though he bemoans himself that he could not do good in the degree and manner he willed. Yea, how could it be thus argued by Dr. W. who, in a place formerly noticed, argues strenuousl}^, from the language used in this context, that the person here represented, even the unregenerate, of whom he understands it, is not without a power to do good ?) '' Living" (unfairly j as this word im* THE GENERAL SCOPE OF ROM. VII. l^ — 25.' 297 ports the habitual outward and inward practice of hfe) " n " the commission of things that he hated" — (indeed the flesh in him served the Jaw of sin ; and in that part there was a too ordinar}^ activity of sin, springing up spontaneous- }y, and sometimes impetuously. But the character of his life was not to be taken from this ; as he says of it. It is not I, but sin that dwelkth in me.) " Still" (unfairly still ; no- thing in the Apostle's expressions imports what that word means) " doing that which he allowed not :" (the flesh in- deed was «ommonly active in that way ; but the man him- self and his manner of life were to be denominated from a better principle, by which he served the law of God :— '^ made captive to the law of sin ;" (to that tended indeed the efforts of the law of sin ; and the Apostle's words import no more. Dr. W. in his second argument represents un- fairly, as if the man confessed that he yielded himself a cap- tive to the law of sin : whereas he appears all along in re- sistance and conflict against it ; however much, in some par- ticular instances, it might prevail.) With these and such like expressions, unfairly enough represented, the Doctor compares, under so many different heads, and in so many different paragraphs, a considerable number of texts, which prove that the Apostle could not, and that a true believer cannot be the slave of sin, S^c. Some of his readers, of no very extensive acquaintance in the learned world, might, from his way of reasoning, conceive very strange notions of the men, whose interpretation he pretends to confute. They might readily ask. What sort of persons can these be, who can join in one character the true believer, yea an Apostle, and at the same time a slKve of sin, captivated to his lusts! Yet the interpretation h'ere given, is that of the generality of the divines of the reformed churches ; of many men eminent for piety, and of as great ability and learning, as any Protestant church or nation hath produced; of the learned Bishop Davenant, and of divers other eminent writers of the church of England. From this consideration one might suspect, upon a little reflection, that Dr. W. in this arguing of his, had not hit the point. How- ever, he has proved, that a regenerate man cannot be a slave to his lusts, and on this he has bestowed more than a folio page : in which, though so much writing amounted to some labour ; yet the work otherwise was very easy. Now, let us observe more particularly his objections and reasonings* in his note on ver. 25. 298 A DISSERTATION CONCERNING 1. Our interpretation, he sa3'S, makes the Apostle con- tradict what he says of himself to the Thessalonians, 1 epist. ii. 10. and to the Corinthians, 2 epist. i. 12. 1 epist. iv. 4. 1 epist. ix. 27. Could he say sach things as he says of himself in these texts, who is carnal, sold under sin, S^-c. f Ansrv. He could say such things as in these texts, very consistenly with the sorrowful and bitter complaints he hath of sin, and of the flesh, in our context. Yea, it is the man who shews such sensibility with regard to the motions of sin within him, and conflict against them, who is most likeljT to have all his conversation and behaviour, which the cited texts represent. 2. How often doth the Apostle propose himself as a pat- tern to the churches j requiring them to be followers of him, as he was also of Christ ? 1 Cor. xi. 1. and again, Phil. iv. 8 ; that is, be ye carnal, sold under sin — and the God of love and peace shall be with you — this sure (so he adds) is an absurd, if not blasphemous exhortation; and yet, accord- ing to this interpretation, it must be suitable to the mind of the Apostle. A?istv. Blasphemous indeed, as he interprets these expressions of our context ; he needed not have spared his censure. But no such absurdity or blasphemy follows from our interpretation. If the Apostle's outward conversa- tion, which the churches had access to observe, set before them a good pattern ; surely when he lays open his inmost heart to them, and shews himself in a sorrowful struggle and conflict against the flesh, and the first motions of sin within him ; that is not the part of his example least worthy to be followed by those who have at heart to hve holily and righ- teously. 3. With what indignation doth he reject the accusations of them who looked upon him as walking after the flesh ? yet if he were carnal, sold under sin ; if with the flesh he served the law of sin, ^c. he doth here in effect confess what there he peremptorily denies. Ajistv. By no means. In the explication it hath been made very clear, that none of the expressions in our context imports what this writer interprets. It doth not represent him as one that walked ^Siev the flesh : but as one who had it greatly at heart not to walk so. That he did so walk is not said. But more of this on chap. viii. 1. In the mean time, as to serving with the flesh the law of sin, should it not be observed, that he says, ver. 25. that with his mind he himself served the law of God .^ THE GENERAL SCOPE OF ROM. VII. 14 25. 299 But Avhy should I tire the reader with more of this sort ? all this Doctor's arguments derive their force from his own interpretation of the particular expressions of the Apostle's doleful complaint of sin remaining in him : which I have shewn not to be just or well founded. There is no appearance of force in his objections, compared with our interpretation ; but all his seven arguments come to nothing if it stands good, and the expressions are to be understood as we have shewed : and for that I refer to what hath been said to esta- blish our interpretation. Hov/ever, to make it the more easy for readers to satisfy themselves with regard to what remains of Dr. VV.'s objections, I shall suggest a few considerations. 1. It is given as a certain mark of persons who are in Christ, (2 Cor. v. 17.) that old things are passed away, and all things are become new. Yet I do not expect any will say, it is meant, that sin doth not remain in such as are in Christ. If it doth remain, it may be justl}^ said, that among all the new things that, by divine grace, are in such a man, there is nothing more new, and more different from a man's former disposition and exercise in his natural state, than to have his heart so affected with regard to sin, as is here expressed. Sin had formerly the dominion, and was served by sinners, in the day of its power, as by a willing people. Now it is dethroned, sorrowed for, sincerely and vigorously opposed, even in its first motions within. The man had been hard- ened, and sin was sweet and pleasant to him. But old things are passed away ; things are become new with him in this respect. All the great and multiplied distresses he under- went from without, never brought such a doleful cry from his heart, as he now uttered itself, wretched man that I am! — 2. There is nothing in this latter context of chap. vii. that shews the person therein represented to be in the same case as formerly, with regard to what is mentioned, ver. 5. where first mention is made of the motions of sin that were by the law ; and next, that these did bring forth fruit unto death. The disparity apj^ars clearly. The man now feels the mo- tions of sin in him : what true Christian doth not ? But it is not said, that these motions of sin are by the law. A re- newed soul is, by its prevailing disposition, well afiected to the law; and hath a prevailing habitual delight in the holi- ness thereof. There is in such a heart what dutifully en- tertains the precept ; though the flesh inclines a different way. 300 A DISSERTATION CONCERNING Such a soul is relieved from the curse of the law. The chief effects of the law in the heart are not, as in the unregenerate, that the holy commandment rouses the powers of sin ; or that the curse irritates the rebellious disposition of the heart. In the precept the regenerate person perceives the beauty of holiness ; and the curse of the law being altogether just and right in his eyes, his deliverance from it exalts the Lord in his eyes, endears his grace, and engages him more and more to the Lord's yoke, disposing him to set to his seal, that now, by divine grace and love, it is easy. Again, it is not said, that the motions of sin have ordinarily their course, to bring forth fruit, as in the man, ver. 5. If he finds himself enticed by his lust; it is not said, that lust conceiving doth ordinarily bring forth fruit in the practice. It may so happen in particular instances to true Christians. But there is nothing tiiat imports that that is commonly the case with the man in our context. 3. The regenerate man truly mortifies sin, and the lusts thereof; and hath habitually at heart to do so. There is nothing contrary to that in the person who here speaks. Would to God that all Christians had the quick sense, and painful feeling, with the conflict against sin, that is here re- presented ! We might justly sa}^, in that case, that sin, cor- rupt lusts and carnal affections, were more in the way to be thoroughly mortified, than they commonly appear to be in most Christians. 4. In persons regenerated sin is crucified, and Gal. v. 24<. They that are Christ's, have crucified the Jlesh, with the affections and lusts — True, they have dene so. Accordingly, as to the man in our context, it is very evident, though sin exerted great vigour, that indeed it was bound, did not act at liberty ; but was in a crucified, suffering, and dying con- dition. The great objection against our interpretation is, that, according to it, the context presents what is of dangerous tendency to the morals of Christians. After considering what Dr. Whitby hath offered to that general purpose ; let us now consider it as it is urged b}'^ Arminius, wiio has bestowed much labour upon it in the dissertation formerly mentioned ; and has enlarged much on the ill use that may be made of our context, as we interpret it. I do not, however, expect that any will sustain it as a good argument against a j)roposition, interpretation, or doctrine, that men make an ill use of it. God is merciful, and gra- THE €SENERAL SCOPE OF ROM. VII. 14 — 25. SOI cious ; and I doubt if any doctrine or proposition hath ever been published to the world, of which men very commonly do make a worse use ; hardening themselves therefore in their sins : yet it is not the less true, or the less needful to be held, and proclaimed. Arminius relates, that Augustine had observed what ill use men might make of his interpre- tation : and he brings, very needlessly, some large quotations from him, to prove that he did so observe. But he might at the same time have observed, that this great asserter of the truth did not see in this a good argument against the interpretation he had given. The truth may still be vindi- cated against all abuse, by arguments consistent with itself, and that do not overthrow it. It is the proper work of all the preachers of the truth, as to shew the right and proper practical use; so to guard, in a proper manner, against the abuse of it. For what important truth is there that may not be abused? The abuse Arminius insists on is this ; that a man, doing what is evil against some reluctance of his mind, and the witnessing of his conscience, may make himself easy, and encourage himself in doing it, by supposing himself to be thereby in the case of the Apostle Paul, and other true be-« lievers ; according to our interpretation. But there is no encouragement to this abuse by it ; as we shall see presently. Persons, who are bent on sinning, may imagine other encou- raging matter to themselves in that course, by which they will be more likely to serve themselves, than by any thing in this context, as we interpret. For instance ; as it will be acknowledged on all hands, that a person in a state of grace ma}' commit sin against the witnessing of his conscience, and some reluctance of his mind, through the surprise and force of temptation ; and that such a person may be recovered by repentance, and be finally saved : so from this some may encourage themselves to commit sin. Is therefore the doc- trine not true, that even the chief of sinners, or a regenerate person, after falling into heinous sin, may upon repentance be saved ? or is it to be rejected, as calculated to encourage men in sin ? Arminius relates an instance that came within his own observation, of a person's encouraging himself to sin from this context, according to our interpretation. I apprehend there is need of some caution in taking such stories on the re* port of an adversary. There is, however, one instance so plain, that it could not easily be mistaken ; and as he swears to tlie truth of it very solemnly, (much in the words of Paul^ 502 A DISSERTATION CONCERNING Rom. ix. 1. ) it were not reasonable to question his veracity. A rnan, he says, being warned against committing sin in a particular instance ; answered, that indeed the inclination of his will was against it ; but he had to say with the Apostle Paul, that he found himself not able to perform the good that he would ; and so he went on in his way, against his conscience and the warning given him. Could not such an acute person have found in the context, as explained by his brethren, a proper and sufficient answer to this? surely he might have argued and said. The apostle having a heart that delighted in the holiness of the law, had it greatly at heart-to perform his duly; though he did not attain to perfonn it, in the perfect manner he willed. He struggled, and was as a man griev- ously oppressed by the motions and resistance of the flesh disabling him. The very first motions of sin within him gave him grief. If. by the lusting of the flesh against the Spirit, he could not do or perform, as the Spirit suggested ; so, by the effectual opposition of the Spirit, he could not do what the flesh prompted him to. But you are in a case quite con- trary to that of Paul. You grasp at a pretence to make yourself easy with regard to the inward motions of the flesh prompting you to evil ; you encourage yourself to overcome the urgency of your conscience; and against its light you re- solutely go on, even in the outward practice, to do evil ; and so you are, as with your e3^es open, deliberately putting 5'our- self in the road to perdition. A man less acute than Armi- nius could easily have suggested such an answer. But the man was then forming his scheme; and seems to have been more disposed to have something whereof to make a handle in dispute, than to give the proper answer to the wicked ex- cuse and pretence he represents. As to another case he relates of a man, who being reproved for something he had actually done, contrary to the com- mandment of God ; answered, that he therein came into the tase of the apostlle, who said, The evil that I ivould not, that I do; an answer could be given in like manner. Tjie apos- tle represents in our context the greatest sense of wretched- ness by the force of sin within him. This man makes him- self easy, screens and hardens himself against reproof for sin outwardly committed by him. Upon the whole, if a man doth, on any pretence whatsoever, previously encourage and liarden himself to commit sin; or doth, after committing it, harden himself against reproof, and exclude from his heart, the sorrow and contrition lie ought to have for sin ; this is THE GENERAL SCOPE OF ROM. VII. 14—25. 303 SO opposite to the disposition and sense of things expressed by the Apostle, as we interpret, that no such person can en- courage himself by it, without the utmost absurdity. Cer- tainly no sentiment or interpretation can be charged with falsehood or faultiness, by reason of such abuse, as hardened sinners cannot make of them, but by means of misconception, delusion, and absurdit3^ The reader will, perhaps, see cause to think I have con- sidered these things too largely ; when he observes what I am next to set before him. It is fit then to inform him, that the abuse concerning which Arminius argues, respects what he calls actual good or evil, (malum et bpnum acluale ;) that is^ as I understand it, the acting of sin in the external work and practice : and so is directed against their interpretation, (if there are any such, who understand here of the Apostle himself, or the re- generate man,) who extend the meaning of these and such like words. The evil that 1 would twt, that I do, to the out- ward practice and conduct of life, and to the common cha«» racter and course thereof. But concerning Augustine's interpretation, which is the same with ours, he hath these words, " Fateor enim August ini " seiiteiitiamy quce de conciipisceiitice tantum acta 6)- motu, " locum interpretatur , nihil neque graliccy neque bonis vioribus *' iiijurioi aid detrimenii inferre, etiamsi de hominc regenito lo- ^' cum explicet" That is, " I confess that the opinion of " Augustine, who understands this place of Scripture only *' as respecting the actings and motions of concupiscence (in<^ " wardly,) imports nothing detrimental to grace or good mo-« ^' rals ; even interpreting it, in that way of persons regene* '' rate." One might readily think, that this acknowledgment would put the argument, from the ill consequence to men's morals, quite off the field. Yet he insists upon it still ; though I ap- prehend the reader will be greatly at a loss to imagine how he can do so, after the acknowledgment we have seen. Thus, however, he proceeds. If once the general notion be im- pressed on the minds of men, that it is the case of a regenerate person that is here treated of; it is not in our power to hin-^ der them from understanding what remains of the context, and is therein ascribed to the person spoken of, in the sense in which (according to him) it oughi to be understood ; agreeably, as he asserts, to the text itself, and to the apostle's scope; that is, as these expressions are to be understood of a person under -sin, and under the law. Of this abuse the 2 S^i A I>ISSERTATI0N CONCERNING fitory he had related and is here lately mentioned, is, he says, an instance. The occasion of the ahuse here mentioned, is the tacking of his interpretation very improperly to ours. Did the author suppose, that a man would understand the particular expres- ,sions, as seting forth what denotes one a slave to sin, and: to Ills lusts, as Arminius understood without good reason ; and that, at the same timej he would think the context rcpre- ^sented the case of a person regenerated and sanctified ? This were supposing a man to be absurd and thoughtless to a great degree. All that the arguing of Arminius here doth prove, is, that his interpretation of the particular expressions, (which hath been shown to be very ill founded,) joined with our ac- count of the general scope as expressing the case of a re- generate person, makes a very ill composition, dangerous to the souls of men. Although there have been men inattentive, not given to much thinking ; men blinded by their own lusts ; perverted by wrong sentiments, which their corrupt minds have entertained, and tenaciously held ; and those who have wrested the writings of Paul, (2 Pet. iii. l6.) as they have the other scriptures, to their own destruction : we are not, for the abuse of such, to charge fault iness on the Scripture, or any interpretation of it, that is otherwise just and well war- ranted Upon the whole, it appears that Arminius had no cause lo retract or enervate the concession he had made : and if he said, that Augustine's interpretation had nothing in it prejudicial to good morals ; we have right to use the con- cession as superseding all occasion of dispute with him on •that point. Some do seem to have found difficulty respecting our in- terpretation, as they could not allow themselves to think, that this blessed Apostle had any remainder of sin in him, or could be charged with any disconformity to the holy com- mandment, in these times wherein he wrote. There is cause to wonder that any should doubt, or find difficulty concern- ing this, considering what the Apostle John says, 1 epist. i. '8. and that Paul himself doth, Phil. iii. 12. deny his being perfect. This cannot mean, that he was not perfect in the sense in which the spirits of just men made perfect are men- tioned, Heb. xii. 23. or that he had not attained that per- fe intlu- ence of the spirit of prophecy on this occasion, and uttered a prophecy against Ananias, which, according to history, was afterwards accomplished. But this, if it was so, doth not prove that there was no sinful infirmity in the c-^ise. We find, John xi. that wicked Caiaphas the high priest uttered something very remarkable, of which the sacred historian says, ver. 51. This spake he not of himself : but being high priest that year, he prophesied that Jesus should die for that nation. Here it is clear, that Caiaphas spoke according to the wicked passion of his own heart. Yet, on the other hand, he was so under the over-ruling influence of the spirit of prophecy, (being high priest,) that his words were clearly prophetic. Paul had a heart very much sanctified : yet there is no inconsistency, in supposing, that, by the sudden provo- , cation of an atrocious injury, he fell into a violent passion, and uttered words expressive of that passion ; which, as to 3 S06 A DISSERTATION CONCERNING the threatening part of them, might be prophetic, by a supe- rior influence and direction. The Apostle being found fault with for so reviling God's high priest, said, ver. 5. / rvist not that he was tJie high priest : for it is rvritteUj Thou shall not speak evil of the ruler of thy people. But though he knew him not to be high priest ; he knew himself to be standing before the sanhedrim, or su- preme council of his nation, and that the person he spoke to was a member of it, and then sitting in the seat of judgment. So his words import, ver. 2. Sittest thou to judge me after the law? — He knew then that he was one of the rulers of his people, and so came under the meaning of the text he men- tions. The matter being thus, may we not take this to be a just paraphrase of the Apostle's words, ver. 5. '^ I wist not that he was high priest at this time. But being a member of this august court, I call to mind that law_, Thou shalt not speak evil of the ruler of thy people. And therefore, how- ever ill I have been treated, I insist not in justifying my emotion, or ail the expressions I have uttered." Another place we may consider on thfs occasion is. Acts XV. 37 — 40. It may well be allowed, that Paul was in the right to urge that there should be some testimony of their disapprobation of John Mark's conduct in the matter men- tioned. But there is cause to suspect, that the dispute on this subject was not without human and sinful infirmity. The sacred historian says, ver. SQ. that the contejition was so sharp between Paul aiid Barnabas, that they departed asunder one from the other. Contention is rather too soft a word for the Greek, 'Tret^olva-^uoq, (paroxysm.) It signifies a mutual irritation, or, (as Beza renders, exacerhatio,) that their temper aud spirit became hot and embittered. Nor is there any hint that this heat and discomposure of temper was greater upon the one side than the other : it was mutual. The matter being so, it is not unreasonable to think, that on cool reflection, the blessed and holy Apostle Paul might reflect and say with himself to this purpose : Though I am satisfied I was in the right in advising and urging as I did, with regard to Mark; yet, alas ! that my corrupt heart, and violent passion should have got so much the better of me in dealing with my blessed brother Barnabas, who was in Christ before me ; who was preaching Christ, when I was perse- cuting him, and his gospel; who condescended with so much tenderness and affection to me, when other disciples avoided me j who introduced me, in so kindly manner, to the ac- THE GENERAL SCOPE OF ROM. VII. 14-^25. S07 quaintance and confidence of the Apostles ; who was assign- ed me by the Holy Ghost, as a special companion in the service of the kingdom of Christ ; who laboured with me in that work with so much zeal and success ; even Barnabas, that son of consolation^ justly so surnamed by the Apostles,; whose conversation and preaching have often been so com- fortable to myself and others. If I have peace of mind with regard to the matter of duty itself, about which we differed ; yet how much doth my manner of doing duty sometimes give me disquiet of mind ! How much hath my irregular and unholy passion hurried me away ; as it were bringing me captive with great violence — Wretched man that I am! There is nothing unreasonable in supposing, that on occasion of this paroxysm, or passionate debate, Paul might see oc- casion for such reflections. Another man, confident of his being right as to the main of the difference, might there])y, perhaps, justify all the passion he shewed in defending his own opinion. It would not be likely to be so with tliis holy Apostle. What the judicious, elegant, and pious Calvin has writ on this story in his commentary, deserves to be often read. Having answered all the objections that have any appear- ance of force against our interpretation, let us now proceed to. SECT. VIII. Marhhig out some of the practical uses to he made of this context, according to the foregoing interpretation : together ivith the paraphrase of the several verses 14 — 23. Having vindicated our interpretation against the charge of ill consequence in practice ; it is fit, before we leave it, to mark out some of the good uses that are to be made of it ; which are of great importance with regard to holiness, and the comfort of Christians. 1. From the case and example here laid before us, we learn, how careful a Christian ought to be about the inward purity of his heart ; and what constant earnest opposition he should make to the very first motions of every unholy passion, and inordinate affection, or lusting in his heart. The heart is the proper and chief seat of holiness. Holiness in the heart is the chief part of our conformity to the holy and spiritual law of God : nor is any outward work considered as 4» 508 A DISSERTATION CONCERNING lioly, if tlie heart within is not right before God, who sees and tries the heart ; and to whom it cannot otherwise be ac- ceptable. Every unruly passion, and unholy lusting, is, in the na- ture of things, contrary to our own hfippiness. By the pre- vailing of these in the heart, the conscience is hurt and dis- quieted ; and inordinate affections make the lieart itself in- capable of happiness. Holiness of heart is absolutely neces- sary to bring us into a capacity of happiness ; which can be had, properly, and perfectly, by no object but one, a holy God. Yea, inward purity of heart, and conflict with the motions of sin therein, are absolutely necessary for maintaining ex- ternal purity of practice, integrity and faithfulness. What prevails in the heart, will be likely to come forth. When sin in general, or a particular iust prevails in the heart, and is there entertained ; it will be likely some time or other to force an eruption. The many snares of an evil world, the devices of invisible enemies, yea, the righteous judgment of God, will all concur in this, even to discover what is in a man's heart. Keep thy heart with all diligefice, — Prov. iv. 23. From what hath been said, the impartial reader may judge if our interpretation hath any thing in it unfavourable to holy and righteous practice. Arminius saith it hath not ; and afterwards endeavours to prove, without reason, that it hath. Dr. Whitby reckons it a dangerous interpretation ; and, as he would have the particular expressions mean, it would be extremely so. It is well if, when the sentiments, reasoning, and explications of men of their way of thinking are well examined, they be not found to fix the standard of purity and holiness much lower than this context doth, ac- cording to our interpretation. If they did not, I apprehend they would have lower thcuights of the moral powers of na- ture, and higher thoughts of the necessity jmd efficacy of divine grace. But it is some men's way, to bring up the power of free-will to holiness, by bringing holiness down to the power of free-will. There will not, however, be wanting sublime speculations, and general language strong and lofty enough, concerning holiness and virtue. 2. We have something here that may be exceeding useful to support and encourage those who go heavily under the evil of their hearts. It were not right to suggest any thing that would tend to exclude the contrition for sin, that ought to be in the heart o( every child of God. Yet from the THE GENERAL SCOPE OF ROM. VII. 14 — 25. S09 light and sensibility that is in every sanctified heart with regard to sin, the consequence might be extremely hurtful to the comfort and stabiHty of a Christian, if the word of God hath not provided something encouraging respecting the case; as there is in this context. So, if there are those wlio may abuse this passage, as they do also the other Scriptures, to their own destruction ; serious Christians find cause to bless God for having provided for their comfsrt, and for their direction in faith and duty, by this very valuable por- tion of holy writ. I only add concerning this point the following words of Augustine, {Serm. 45. de tempore) : " Conslihiit tibi ante " occiilos pugnam steam, ne iimeres tiiam. Si enivi hoc non '' dixisset beaius apostolus; qnaiido videres moveri concu" '' piscentiam in mevibris tiiis, cut iu non consentirisy iamen ^' cum earn moveri videres, forsitan desperares de te, et di" *' ceres. Si ad Ikiim pertinerem, sic non moveret. Vide apos- '^ tolum pugnantem, et noli te facerc despera?item." This is the sense : " He hath set before thee his own conflict, that '' thou mightst not fear thine. For if the blessed Apostle. ^' had not thus spoke ; when thou shouldst observe the " moving of lust in thy members,- to which, however, thou *^ didst not yield thy consent ; yet finding it to move, thou '^ wouldst perhaps despair of thyself, and say. If I belonged " to God, there would be no such motions in me. Observe '' the Apostle in conflict, and do not thou despair." 3. I add an observation and inference respecting a doc- trinal subject. We have here occasion to obsei*ve the sad corruption which human nature hath undergone ; how deep the root of sin hath gone in the hearts of men ; and how- great its force and activity is in the best of men. We have seen in the context preceding ver. 14. the case of a person unregenerate with respect to this.* He is under the law, and when the commandment cometh, as ver. Q. with its light, authority, and force, into the conscience, it may be supposed to awaken him to great carefulness about curbing, subduing, or restraining the motions of sin in his heart. It might be thought that the authority and light of the law in the conscience, with the impression of the terrible threaten- ing, might give great excitement to this, and help a man much in it ; yet we have seen how little the law could do in this way. So far was it from subduing sin, and the mo- tions of it in the heart, that sin did but move the aiore ve« 5 SIO A DISSERTATION CONCERNlNa hemently, and shew the more its great wickedness and force. In this latter context from ver. 14. we have the case of a man under grace ; who had, with great sense and experience of the love of God, his heart commonly full of consolation by the assured prospect of eternal happiness and glory; whose heart was greatly raised above things earthly and temporary ,.Jn full desire and pursuit of the things that are above ; whose soul was animated with the warmest zeal for God, and for holiness ; and who had made great advances in holiness, inferior to no mere man we know of*- Yet what heavy and sore complaint doth he make of sin dwelling in him ? he did by its force what he allowed not ; and what he seriously would, he could not perform. Though he delighted in the law of God according to the inward man ; yet he found a law in his members warring against the law of his mind, and working hard to bring him into captivity to the law of sin : so that he cries out, wretched man that I am ! Shall we now say, that the greatest advantage and strength which sm hath in the heart of any man, is only by deep rooted habits, contracted merely by frequent acts, and the continued custom of sinning, proceeding only from the unhappy use that each man makes of his free-will ; who hath come into the world with his nature in the same original purity, with which man was at first created ? or (if we rise not so high) with no more depravation than a man can get the better of by his own efforts, and exertion of his moral powers ? We have here before us what doth not allow us to think so. If man's nature itself were not depraved and corrupted to a high degree ; if human nature retained its full liberty and moral powers, without any greater disadvan- tage than acquired habits could have brought upon them ; what mere habits could be so strong, but they might be fully overcome by the most serious and earnest endeavours of a man under the sharp discipline of the law in his conscience? But if in this state and way, a man could not do it ; might we not suppose, that a man made free from the dominion of sin, by the washing of regeneration, and the renewing of the Holy Ghost, and brought under grace, which hath that in it that tendcth to engage a man most effectually to holiness, would be able by his more sincere and powerful endeavours, and earnest exertion of all his moral powers, with the assist- ance of the Holy Spirit dwelling ia him, to oveixome any THE GENERAL SCOPE OP ROM. Vll. 14—25. 311 small remaining degree of natural d epravation, and every evil habit, in the most effectual and complete manner : so that there should not be the least remainder of any evil ha* bit, or of sin at all in him ! But which of the saints is it, whose experience hath tes-« tified any such thing ? There is none of them in whose experience we might more readily expect to find it than this eminent Apostle ; considering his attainment in grace, light, and holiness. Yet how far from this the case here repre- sented ? In the persons most eminent for holiness, of whom we have the history at any length in the Scripture, this evil fountain hath discovered itself by the streams it hath sent forth. If this blessed Apostle was preserved from re- markable lapses in outward practice ; yet here, where he lays open his heart, he shews the source of sin yet remain- ing within him ; by which he had matter of constant ex- ercise, of struggle, and of godly sorrow : and what, from his own experience, afforded good reason for giving tlie salutary advice to every other Christian, Thou siandest by faith : be not high minded, butjear. The Scripture acquaints us, that there is jioi a just man that doth good, and sinneth not. We have here what accounts for it, and shews it shall ever be so, whilst Christians are in this life. This is that original sin, which every one hath derived from a corrupt original ; and which is, itself, the original and source of all a man's moral deficiencies, and actual ti ansgrcssions in outward and inward practice; and whose root is so deep in human nature, as never to be wholly era- dicated in this life. The power of divine grace, and of the Holy Spirit, could doubtless soon do it perfectly, if divine wisdom had not thought otherwise fit ; and that Christians should labour under imperfection, and having the remainder of sin dwelling in them, to struggle with: that with minds well enlightened, and hearts truly sanctified, they might, from what they constantly feel, perceive sensibly, and un- derstand thoroughly, the wretched state from which divine grace saves them ; might be kept from trusting in them- selves, and might ever hold all their consolation and hope, of the rich and free grace of God in Jesus Christ, through faith. It is matter of very serious consideration to observe, after tvhat high attainments eminent saints have discovered much of sin remaining in them. Moses was at two different times forty days and forty nights in the mount with God ; and 6 312 A mSSERTATlON CONCERNING God had often spoke to him face to face, as a man doth to his friend. Yet it was after this that an unholy passion in him made its eruption, in a manner very provoking to God. David was under great influence of grace in his ordinary course and behaviour ; and was often under divine inspira- tion. Yet thereafter it appeared, in fearful instances, that the root of sin still remained in him ; so as to give him oc- casion to look back to his original depravation, and to say, 'Psal. li. 5. Behold, I was shapen i?i iniquity, and in sin did ini) mother conceive me. The sinful failures of prophets might be here mentioned. Foi- one instance, Jonah had received fre- quent revelations from God ; j'^et after this how great proof did he give of sinful mistrust and fear ; of remaining rebel- liousness against the government of the Almighty, (even after being dehvcred out of the whale's belly,) and of tur- bulent and violent passion } as is narrated in the short his- tory that bears his name. Paul, a New Testament saint, made great advances in light and holiness ; he^ laboured hard against sin within ; he kept under his body ; he had great helps to the mortify- ing of sin, even in the various outward trials and distresses that he was very commonly exercised with. With all this he had abundance of revelations ; and was even rapt up into the third heavens, some years before he wrote to the Bomans. But after being in heaven, he needed the acutely painful thorn in the flesh, to keep the evil root that yet re- mained in him from springing, and lest he should be exalled above measiwe ; even lest (so he emphatically repeats it) he ihoidd he exalted above meas2ire. In our context, how sad the representation he gives of sin dwelling in him ! Ah, how deep hath sin gone in human nature ! Christians have the use to make of the case here set befo^'e them, that Paul him- self made of it ; who not only at his first conversion, but ever after, had it greatly at heart to be found in Qirist, not having his own righteousness, which is of the law, but that which" is by the faith of Christ,' the righteousness which is of God by faith. Christians will, whilst in this life, carry about with them what may give them a sensible proof, and deep impression of the obligation they are under to the free grace of God ; what great power of grace it requires to pre- sent them at last a church glorious and without spot ; and what is the exceeding riches of God's grace, in his kindness towards us through Christ Jesus. HE GENERAL SCOPE OF ROM. VII. 14—25. 313 Enough seems td have been said to vindicate the triTC sense of this context : and some of the practical uses thereof have been marked out. Though the learned Dr. Whitby shews no great superiority of genius, and his arguments on this subject are sometimes extremely blunt ; yet he could give a keen enough edge to his expressions otherwise; as v/hen he says of our interpretation, ^' That it is as great an. " instance of the force of prejudice, and the heat of opposi- "^ sition, to pervert the plainest truths, as can be haply pro- *' duced." For my part, when I observe that the man who speaks here is one who delighted in the law of God, and m the holiness thereof, in the inner man ; who willed, loved^ and endeavoured what was good and right ; who hated sin, and was conflicting against it, cr3dng out sorrowfully of his Avretchedness by it ; and who (himself) with his mind ser- ved the law of God : I cannot help considering it, as one of the phenomena in the learned world the most difficult to ac- count for, that any men of learning and judgment could in- tei*pi'et these things of persons unregenerate, under the law, destitute of the Holy Spirit ; yea, of persons who have abandoned themselves to wickedness, as Ahab, and the re- volters from the true religion before mentioned. Let the reader judge for himself. TEXT. 14. For 7ve know that the law is spiritual ; ^ut I am carnal, sold under sin. PARAPHRASE. 1 4. We know that the law of God is spiritual ; that its authority and demand reaches to a man's spirit and heart, to prescribe rule thereto, and to every inward motion of the soul : and it is by its being thus spiritual, that I heretofore received the thorough conviction of my ^sinfulness. When, upon this extensive view of the law, I do nov/ compare my- self with it, and consider the perfect inward, as well as out- ward purity it requires ; how great a disconformity to its holiness doth still remain with me ! I do not only refer to the time, when I was in my natural condition, in the flesh, (ver. 5.) when that evil principle was absolutely dominant in me, being under the law, and its curse, destitute of the Spirit, when sin had its full course in me, . in one form or $14} PARAPHRASE OP ROM. VH. 15—17. Other : but even at this time, being under grace, thereby delivered from the law, and made free from the dominion of sin ; even yet alas ! though now in such a comfortable state, how far from that holiness of heart, which this spiritual law requireth ! I am carnal ; the flesh, that corrupt source and principle of evil, though deprived of its dominion, yet still remaineth in me, with much force and activity ; and though, by the grace of God, I am not as Ahab, who, with full de- termination of his heart, sold (abandoned) himself to work evil ; yet the flesh, with its violent corrupt affections, and unholy passions, having the advantage of concurring temp- tation, doth often, yea too commonly, carry me away as a captive and slave, contrary to the habitual, and habitually prevailing mclination of my heart and will. 1 5. JPor that which I do, I allow not : for what I would, that do I not ; hid what I hate, that do I. 15. I say, against the habitually prevailing inclination of my will. For what I do, through the unhappy influence of the flesh in the way I have mentioned, is what indeed I do not favour or love. For what my will inclines by its habi- tual determination, that, obstructed by the flesh, and the weakness which remaining corruption brings upon me, I do not ; but what I truly and sincerely hate, that, through its influence, I too often do. 16. If then I do thai which I would not, I consent unto the law, that it is good. 16. If then what my heart worketh and doth within me, by means of the evil that springeth up from the flesh and corrupt nature, contrary to the holy and spiritual law, is in- deed what is contrary to the fixed and habitual inclination of my will ; then I do not only by my understanding or mind assent to it as a truth, that the law is good ; but this habitual inclination of my will shews that I heartily consent to the goodness of the law ; that it is good in itself, as I said but just now, (ver. 12.) and that it prescribes that which is good for me, with respect to my duty and happiness. 17. Noiv then, it is no more I that da it, but sin thai dwclU eth in me, 17. Now then, though strictly speaking it is I who do all that is done by the activity of sin in my heart ; and though I cannot justify myself before this holy and spiritual law, nor PARAPHRASE OF ROM. VII. 20 23. 315 say, r am not chargeable "with it ; yet grace, under which I am, and which-hath special and tender regard to the sincerity of the heart and will, allows me to take some comfort, with respect to the sad case, by distinguishing, and saying. It is not I myself who do the evil, which I sincerely hate, and is so contrary to the habitual inclination of my will ; but my most hateful enemy sin, which continueth its inhabitation, though not its dominion, in me. 18. For I kno7v, that in me (that is, in my flesh) dwelktk no good thing . for to will is presetit with me, but how to per* form that rvJiich is good, I find not, 18. It is grace that alloweth me thus to distinguish • yea, the real distinction that is in me is of grace, the honour of which is to be ascribed to its blessed Author ; for as to me otherwise, as I am by nature, and so far as my nature is yet unrenewed in me, that is, in my flesh, (which is what natural- ly, and abstracting from grace, I call my own, and my- self,) I know that no good thing dwelleth. For though^ through grace, there is a readiness in me to will that which is good ; yet, through the obstruction which the flesh giveth, I find not myself able to perform, in the constant, thorough, and perfect manner which I will, and which the holy law requires. 19. For the good that I would, I do not ; but the evil which I would not, that I do, 19. For the whole good that my will is fully bent on, and inclined to, I do not; but sin ever springing up in me, through remaining corruption, is what, on the part of the flesh, I do ; and that against the fixed determination of my will. 20. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 20. Now as a man's moral character is to be taken from the sincere habitual inclination of his heart and will ; if, by the influence of the flesh, I do what is contrary to the spiri- tual and holy law, and what my will is averse to ; it is not I, (let me again encourage myself somewhat with the thought,) it is not my very self that do it, but sin that dwell- eth in me. 21. Ifnd then a law, that when I would do good, evil is present wiih me. Sl€ PARAPHRASE OP ROM. VII. 20 — 23. 21. I find then a law, not such as hath a true hght, and just authoritj^, but a principle strong and efTcctive, that when my will is well determined to that which is good, evil, even the unholy motions that are spontaneous in corrupt nature, takes the start of my better will, and prevents its effect ; so that I cannot do what I would in the inward and outward practice of holiness. 22. For I delighl in the latv of God, after Vie inward man. 22. As I have been saying, that row when I am under grace, my will by its habitual inclination is really on the side of holiness ; the truth of the matter is, that I sincerely de- light in the law of God, and in the holiness which it recom- mends and requires, according to m}^ inward man, that new man in me, which after God is created in righteousness and true holiness. 23. But I see another law in my members, warring against the law of my mind, a7id bringing me into captivity io Hie law of sin, which is in my members, 23. But though by this delight in the holiness of the law, my heart hath got an habitual and prevailing determination to holiness ; 3'^et I find a law in my members, which hath in some degree taken possession of all my faculties, giving false l?ght and prejudice to my mind and judgment ; a corrupt bias often to my will, putting my affections and passions in irregular and nTipetuous motion, and so warring against the law of my mind, that good principle and law, which God, according to the promise of the new covenant, (Jer. xxxi. S3. Heb. viii. 10.) hath put in my mind, and written in my heart; so warring against my soul, (1 Pet. ii, 11.) and labouring hard, and with too much success in some particular instan- ces, to captivate me to the law of sin which is in my mem- bers. 24-. wretched man that I am, who shall deliver me from the body of this death ! 24. What a miserable condition this ! To be free of this I would count myself happy in all such various perils as I have' gone through, such multiplied tribulations as I have undergone. Those have not made me miserable ; but this worst of enemies within myself. By means of this, ah, \vhat a wretched man am 1 ! who shall deliver rae from this EXPLICATION AND PARAPHRASE, 8cC. 517 •body of death, from which it hath hitherto exceeded all my powers of nature or grace to rescue me ! 25. / ika7ik God, through Jesus Christ our Lord. So then, wikh the mind I myself ser.e the lav) of God ; hut with thefesh the law of sin. 25. I thank God, who hath provided comfort for me with respect to this my present wretchedness, through Jesus Christ our Lord; by virtue of whose cross the old man in me is crucified : which gives me the sure and delightful pro- spect, that this body of sin and death shall, in due time, be absolutely destroyed, and I completely and forever delivered from it. So then, the conclusion of the whole is : With my mind, that good and most prevailing law, which divine grace hath put in ni}^ mind and heart, I my very self do ( if imperfectly, yet) truly and sincerely serve the law of God ; though, alas, with the flesh, the cause of my greatest sorrow, the law of sip. CHAP. VIIL - TEXT. 1. There is therefore now no condeninatioji to them which are in Christ Jesus, who walk not after thefesh, but after the Spirit. EXPLICATION. This proposition is introduced in way of inference, express sed by the word therefore. Without mentioning the different views that interpreters have had of this ; I take it to be an inference from the Apostle's whole discourse and doctrine in the preceding part of this epistle. He had treated largely of the justification of sinners by grace through faith, in the first five chapters. A proper inference from that is this. There is therefore now no condemnation to them which, are in Christ Jesus. In the sixth and seventh chapters, he had treated of what concerns sanctification. He had repre- sented persons under the law, as being in the flesh, under the dominion of sin, and its servants ; but persons brought under grace by free justification, as being made free from that servitude j as being become the servants of God, and ■318 EXPLICATION AND PARAPHRASE having their fruit unto holiness. From his doctrine in this part, which he insists on to the end of chap. vii. he had pro-* per occasion to add, as the mark of persons in Christ, justi- fied and free from condemnation, that they walk not after tlie flesh f but after the Spirit. It is not their so walking, that frees them from condemnation : but being by gratuitous justification freed from condemnation, and brought under grace, and thereby made iree. from the dominion of sin, (chap, vi. 14.) they will in their ordinary course, walk as is here said ; and that so certainly, that if any do not so walk, but walk after the flesh, it may be justly concluded, that they are not truly in Christ, as to their real spiritual state. This is the view that the Apostle's discourse directs us to take of the matter. After making the complex inference, ver. 1. from his doctrine of justification and sanctification, the Apostle doth, through this whole eighth chapter, discourse in the mixed way, with an eye to both subjects, and concern- ing the consolation, and the obligation to duty and holy living, arising from both, according to the inseparable con- nection that is established between them in the economy of salvation. So that, if we look through this whole eighth chapter, it is a discourse that hath this first verse, in both parts of it, for its text. If in all the seventeen or eighteen verses immediately pre- ceding, he had been describing the case only of persons un- regenerate, the slaves of sin ; one might readily think, that the inference in our text comes in somewhat awkwardly, and not in its proper place. But if, from the fourteenth verse of the preceding chapter, the case of a person is represented who walked not after the flesh, but after the Spirit, which is the truth of the matter, then the comfortable inference and de- scription in this text are very properly introduced. Let us now look more closely to the particular expressions of the text. Them which are in Christ Jesus j some have rendered or interpreted thus, Them rvho are Christians. So Castalio and Le Clerc; as is observed by Dr. Whitby ; who adds, " But if either of them mean only Christians by pro- *' fessioh, or being only members of the Christian church, <* this will by no means agree with this place, or any other ** of the like nature ; since freedom from condemnation, and «' other benefits conferred upon us through Jesus Christ, will " not follow our being Christians in this sense, but upon a '* lively faith in Christ, our union to him by the Spirit, S^^c." :Le Clerc says, that being in Christ is often used by St. Paul OF ROMANS VIII. 1. Sl9 for being a Christian. I do not observe instances of his using the expression in that lax and large sense ; but the quite con- trary. For which see 1 Cor. i. SO. 2 Cor. v. 17. 1 Thess. iv. 16. and to these places of Paul we may add, 1 John v. 20. Rev. xiv. 13. John xv. 5. and the words of Paul, Phil. iii. 9. In which places it is plain, that being in Christ means not only being Christians by profession and outward church- pri* vilege ; but being sincere believers, in real u»ion with Christ, and in consequence thereof, being holy in life, happy and blessed in death. As to the second clause, — tvho walk not after tkejlesk; hut after the Spirit—the reading in the Greek, and in our tran- slation, is vindicated by Dr. W. in his Examen millii. This way of walking, as to the ordinaiy course of life, is a certain consequence of being in Christ. For (2 Cor. v. 17) If(^nj/ man he in Christ, he is a new a'cature : and (1 Cor. i. 30.) to them who are in Chri&t Jesus, he is made wisdom, and righteousness, and sajiciijication. Some interpret and object thus : Mention is here made of walking after the flesh ; which is certainly expressive of the case represented in the context immediately preceding ; in which the man speaks so strongly of the flesh in him, and the law in his members captivating him. So some. But if we consider the matter, we shall find that this is far from being the case in the Apostle's view. There is in- deed a man represented complaining bitterly of the flesh, and the law in his members ; and of its force and too great pre- valence. I cannot but wonder that any should take such a sense of things, and such a complaint, as proof of a man's walking after the flesh. A man may come under such con- sequences of an ill Hfe with respect to his person outwardly, or his affairs, that may set him a complaining bitterly of his prevailing lusts and ill practice; when it is not sin that is truly bitter to him, but these outward ill consequences of it : but in the preceding context, we find a man feeling painfully, and lamenting bitterly the motions, force, and prevalence of sin within him, in opposition to the spiritual and holy law of God, without mentioning any ill consequence externally. Sin, and sinful afl^ections, and their motions within him, are what he would not, and what he hates, abstracting from all penal and ill consequences. If sin remains in him, we see him in conflict with it. This doth not suit the notion of walking after thejlesh. Walking imports a man's habitual and de- liberate course ; in which he freely proceeds, without force. S20 EXPLICATI6N AND PARAPRRASE Struggle, or constraint; neither violently drawn, carried or captivated ; but going according to the motion and inclin- ation of hi? own will. If the flesh, hath its law or command- ment ; it may be said of the unregenerate man, with respect to the commandment of that law, as is said of Ephraim, with respect to a particular instance of fleshly walking, (idolatry. Gal. V. 20.) and the law requiring it, Hos. v. 11. that he walked willingly after the commandment. So the unregenerate man doth with regard to the commandment of tlie law of sin, as to the habitual and prevailing inclination of his will ; xvhatever check conscience may give. If this is, as it cer- tainly is, walking after the jiesh ; the preceding context re- presents a man whose character, disposition, purpose, and earnest endeavour, are very contiary to it. I here add a passage of Dr. Davenant (afterwards bishop of Snium) on Col. i. 7. '^ Bcjiali possiint inciderein peccata, sed *^ non solent amhulare, nee possimt vivere in peccato; amhulai *' eniin in peccato, qui lubenter, assidue, et jjle?ia voluntate '* peccat" That is, " Tl,ie regenerate may fall into ^in ; *^ but they are not wont to walk, nor can they live in sin. '' For he walketh in sin, who sinneth by his hearty choice, '^ in his constant course, and with the full consent of his « will." The mention of the Spirit here has been the occasion of another argument, respecting the meaning of the immediately preceding context. On occasion of speaking on the subject of holiness, the Apostle very commonly mentions, and brings into view the Spirit of God, with his powerful operation and influence : and the mutual opposition is commonly stated between the Spirit and the flesh. But there is no mention of the Spirit in the case proposed in the latter part of chap, vii. as there is here; which, according to them, gives cause to think, that it is here only (chap. viii. 1.) that the Apostle begins to speak of the case of true believers, truly regenerated; and that in the preceding context, where there is no mention of the Spirit, the case of the unregenerate, destitute of the Spirit, is represented. So Arminius and others argue. I would not indeed expect, (if there were not a point of dispute in the case,) that the mention of the Spirit would be the thing of which some men, though denominated Christians, would perceive the greatest want in the reading of any context : as I do notsee,if their scheme and sentiments are well looked into, that they generally put any thing in religion, as to its ordinary causes, principles, and practice, but wliat might be OF ROMANS VIII. 1. \ accounted for, if there was no mention of the Holy Spi\ in the Scriptures, or in the world at all. As to the argiV jnent. It is true, that the Spirit is not mentioned in the precdd* ing context ; nor is he mentioned in all the sixth chapter, \ where the case of sincere believers, with respect to sin and \ holiness, is so largely treated of. They have in them the old man, and the body of sin, ver. 6. ; they are (ver. 22.) the servants of God, and have their fruit unto holiness. Yet all along in that chapter there is no mention of the Holy Spirit. If it be said, that there is, however, in that chapter what sufficiently distinguishes the case of the true Christian, and regenerate person, as there meant ; the same may be said of the latter context of chap. vii. as hath been shewn largely and clearly in the explication ot" it. At the same time it is to be considered, that the law of the mind and the law in the members, are expressions that are to be found no where else in the Scriptures. Yet we cannot justly infer, that what is meant by these expressions occurs no where else. That the opposition and conflict of the law of the mind against the flesh, or law in the members, is not that of natural conscience or mere reason, hath been shewn; as it hath been, that the law of the mind is the principle of holiness, implanted in the soul by the Holy Spirit; or the law of God put in the mhid and heart, according to the grace and promise of the new covenant. There is indeed great complaint of the flesh : 3'et nothing appears in the preceding context that amounts to walking after the flesh. But on the contrary, we have cause to con- clude, that a heart habitually delighting in the hohness of the law of God, and in ordinary conflict with the inward motions of sin, as is there represented, is as great an evi- dence of a man's not walking after the flesh, as can possibly be imagined to be in the case of any man, in whom sin re- maineth at all. Let us now observe how Dr. Taylor interprets this ^xt. Here is the first part of his paraphrase of it: " But now " under the gospel the most encouraging hopes smile upon *' us, and we have the highest assurance, that those are " quite discharged from the penalty of the law, and diser* ** gaged from the servitude of sin, who embrace the faith of '' the gospel : if so be they make that faith a principle of *' obedience, and do not choose to live in wickedness, accord- " ing to the instigation of fleshly appetite." S22 EXPLICATION AND PARAPHRASE In this passage several things come to be observed. 1. !For mm^them fvhich are in Christ Jesus, — he gives, '^ Who em- '' brace the faith of the gospel." This falls in with the no- tion of Castalio and Le Clerc ; for confuting which enough hath been said already. 2. The paraphrase expresses what is no7v under the gospel : and what the writer states in op- position thereto, is, the Mosaic law, the weak and lifeless dis- pensation, as he calls it, of the law, (which is an erroneous and absurd way of representing that dispensation,) and the condition of a wretched, enslaved, condemned 3gw under it. Yet nothing can be marked out in the paraphrase, as now under the gospel, but what did truly (though not with the same degree of light and comfort) take place under the Mo- saic legal dispensation. In that time and state of things, the most encouraging hopes did smile on men, and they had the highest assurance of being quite discharged from the penalty of the law, and disengaged from the servitude of sin, who sincerely embraced the faith of the promise ; by which, even in these times, the gospel was preached to them. In these times there were good men, who made their faith a principle of obedience, S^c. 3. The expression of the para- phrase implies, that persons may be in Christ in the »ense of the text, who do not make their faith a principle of obe- dience : which is inconsistent with what hath been shewn to be the Apostle's meaning. The paraphrase proceeds thus : — " But (do choose to live) " in faith and holiness, according to the dictates of the in- " ward man, or the rational faculty." That the inward man means something more than merely the rational faculty, hath been here proved on chap. vii. 22. His putting " the rational faculty," for the Spirit, as in the text, he endeavours to justify in his note. There he says, '' TTvivf^x, Spirit, certainly is not used in the same sense '' throughout this chapter. Ver. 10. l6. it signifies the spirit ^^ of our mind — the suj)reme part of our constitution, or the " principle of reason, by which we discern, approve, and *' choose the truth." These two are all the places in this chapter that he bruigs as meaning by the Spirit the human , spirit, or principle of reason. But they do not answer his j)urpose in interpreting this first veise. For in ver. l6. 02ir spirit being set in opposiLion to the Spirit itself, shews, that b^^ the former is there meant the human spirit. The ex- pression is not so, ver. 1. but absolutely, the Spirit. If the word spirit is in any place so connected with another word. OF ROMANS VIII. 1. 323 expression, or argument, as shews it is there to be understood of the human spirit ; this makes no reason for understand- inoc it so, when the Spirit is mentioned absolutely, without any such connection, or particular reason for understanding it in that way. As to ver. 10, he there alters our translation in the column opposite to his paraphrase, and for. The body is dead, because of sin y he translates, 7?.77A respect to si)i ; and so he gives the next clause. The spirit is life, (not because, as in our translation, but) fvith respect to righteousness. And to this translation of his own he suits his paraphrase thus : " The *' sinful appetites and affections of the body are slain in you *< — your spiritual part is alive, is in a*' healthy vigorous " condition with respect to righteousness." This method is far from being fair. If he would give our translation in one column, as he pretends to do, he should give it as it is : and if he should prove in a note that our translation was not just, he might thereby warrant his para- phrase. It occurs happily, however, that in his note, when he meant to support his paraphrase, himself brings forth what justifies our translation. A<««, with an accusative, says he, .signifies ivitk reference to, or on account of. But could the preposition, as himself relates, be rendered, on account of sin, and on account of righteousness ; doth this make such odds of sense from, because o^s'in and 6ec so that we should be free from its power, and from being its slaves. The just way then of conceiving the con- nection and sense of these two verses, is not that the Apos- tle passes from one subject, (our freedom from condemnation, ver. 3.) to our fulfilling the lighteousness of the law by the Spirit, ver. 4. ; but having mentioned, ver. 3. Christ's being a sacrifice for sin, (by which we are freed from condemna- tion,) and also the condemning of sin to be deprived of its dominion, by which it made powerful, and successful oppo- sition to the law of God ; he proceeds to give a comprehen- sive view of the end and design of the blessed scheme of divine grace, ver. 4. to wit, that the righleousness of the law might be fulfilled, or, that the right of the law might take full effect : and it being certainly the right of the law, that the transgression of it should be punished, as it hath been by Christ's bearing our sins ; surely there is good reason for in- cluding this in the righteousness, or the right of the law, in this first clause of ver. 4. 2. It is the right of the law that the authorit}' of its com- mandments should be made good and maintained ; and that it should be the rule of life and practice. This is an unalter- able and unalienable right of the law of God. The Lord could no more dispense with the authority, holiness, and righteousness of his law, tlian he could deny himself. The grace of God manifested in the gospel is by no means to be conceived as derogator}'^ to this right of the law : nor can any atonement for transgressing the law, set God's creatures free from the authority and obligation of his holy commandments. Divine grace, and the expiation made by Christ, are wholly calculated for establishing the law even in this view, and for giving it full effect. We have seen, that Dr. W. would allow this ver. 4. only to mean that righteousness of the law which Christians per- form by the Spirit, walking according thereto. Some other very learned persons will have this verse to respect only that right of the law I have first mentioned, which hath been ful- filled in Christ's bearing our sins, and in us by the applica- tion thereof to us ; and will not by any means allow that sanctification and holy practice is included in the righteous- ness of the law here mentioned, as to be fulfilled in us. Tiuis Wolfius (a learned Lutheran divine) says on the text, that this phrase, iv ny^iVj in vSy hath by no means any re- spect to the obedience to the law to be performed by us ; but •o the sati.sfiiction given by Christ as an expiatory sacrifice. S4:6 EXr-LlCATION AND PARAPHRASE without us, and for n.s. He adds, if tlie Apostle had meant the demand of the law to be performed by us, his expression would not have been, gv nuiv, in ns, but, sucli as bdioved to be rendered, per nos, or, a nobis, by us. This argument' seems not to amount to much. As our obedience to tlie law- in actual and active practice is the immediate and certain' consequence of making us free from the dominion of sin, and the sanctifying of our nature and heart, which are effects pro- duced by divine grace in 21s; it is but reasonable to include in the meaning of the right, or righteousness of the law to be fulfilled 171 us, our conformity to that law in holiness : as the general scope of the Apostle's discourse requires that the- words be so understood. Dr. Guyse, in his note on this verse, says, '^ We cannot " be properly said to fulfil the righteousness of the law by *^ our own imperfect, though sincere, obedience to its pre- *' cepts; much less to give satisfaction to its threatenings, '' both of which go into the righteousness that a broken law *' demands." These sentiments of the judicious and worthy w-riter are quite just. But the interpretation here offered doth not make the words to mean, that the right of the law takes full effect, or that the righteousness of the law is ful- filled by the imperfect, though sincere obedience of any Christian in this life. This seems indeed to be Dr. W.'s opinion. But, however the true believer being, and continu- ing to be, in union with Christ, and in a justified state through faith, both himself, and his sincere, though imper- fect services, are graciously accepted ; yet to say, that the righteousness of the law is fulfilled by this imperfect obe- dience, is evidently absurd, and amounts to no less than a contradiction in terms. For imperfect obedience is an obe- dience that comes short of what the law requires : if it did not, it would be perfect obedience. Now to sa}^, that the righteousness of the law \s fulfilled by an obedience that falls short of what the law requires, is evident contradiction. On the other hand, though it be allowed, that both the ac- tive and passive perfect obedience of Christ was necessary, in order to the sinner's being not only freed from condemna- tion, but also being received into a state of adoption, an heir of eternal life, and of the heavenly inheritance ; yet still the right of the law subsists, as to the demand of perfect obe- dience and conformity on the part of them who are in a jus- tified state and under grace. If, sincerely aiming at walking in the light, they fall short and sin ; it is happy for them. OF ROMANS VIII. 4. S47 that the blood of Jesus Christ, (1 John i. 7.) cleanses them from, and takes away their sin. But there would be no need of this to persons in a state of grace, if the right of the law to require perfect obedience did not still subsist with re- spect to them. But it is the design of divine grace to bring God's people to a state, wherein the righteousness which the law hath right to require, shall be fulfilled in the perfect obe- dience and conformity of these objects of grace. The text tloth not say, that it is fulfilled in their walking, in this state of imperfection, not after the flesh, but after the Spirit. But as ver. 1. it was given as the mark of them who are truly in Christ Jesus, and made free from condemnation, that they 60 walk: so here — ver. 4. as to them in whom divine grace hath purposed, that the right of the law shall take full effect, or the righteousness of it be fulfilled, on the one hand, by the fulfilment thereof by their blessed Surety in their stead and behalf, and on the other, by their own personal perfect conformity thereto at last ; it is again given as their distin- guishing mark and characteristic, even in this life, that they walk not after thejlesh, but afler the Spirit. Their so walk- ing, though with much imperfection, is the sure mark of them in whom the righteousness of the law will sometime be fulfilled, in their perfect conformity thereto in holiness. The Apostle's mentioning here again this very distinguish- ing mark, gives him occasion to pass to these doctrines and explications concerning the flesh and the Spirit, which are presented in the following context : which hath not fallen within my design to explain in this work. With respect to the explication here given of ver. 4. I subjoin the following passage of Paraeus. In expUcatione dubiorum in cap. 8. ad Ilomajios ; et in re.?- ponsione ad dubium quartum, ex versu qiiarto. — E.it auiemjus legis duplex, 1. Condemnandi et puniendi peccatores. 2. Post pcenain, si emcrserintj rursiis exigendi perfeciam obedieniiam. — SigJiiJicatnr ci'go geminus mortis Chrisli ejfectus m nobis ; justiJicaVio et sanclijtcatio. Per illud impletur jus legis in nobis imputatione — per islam lex impletuii in nobis inclioatione — hwc inchoala obedientia per^ J'ecta dici potest, perfeclio?ie partium — perfecte vera implcbiiur in nobis quando id quod est ex parte cessabil. It is needless to translate this passage, as I have given the sense of it largely in the explication of this ver. 4. immediately preced- ing, which it appears is not new, as the same hath been given long ago by this eminent divine. S48 EXPLICATION AND PARAPHRASE Before we conclude our explication of this fourth verse with the paraphrase of it, it is fit that from what we have seen in this context, we observe what hath been the design, and what the real consequence of the wonderful grace of God the Father, of his Son Jesus Christ, and of the Holy Spirit, with regard to the holy, just, and good law of God. This is the more to be adverted to, that the most true and just account of the doctrine of grace, hath been considered and represented by some, as derogating from the honour and au- thority of the law. But if the Apostle has proved that the law cannot justify any man; this reflects no dishonour on the law, man having transgressed. In this case it became the law, not to justify, but to assign just punishment. The honour and authority of the law required this. He hath also proved, that the law cannot sanctify a sin- ner. But this is owing to the pravity and perverseness of men's nature, in which sin, with its various lusts, hath do- minion : not to the defect of an}- thing that should be in the law ; which marks out to men perfectly their duty, with a sanction of suitable promise and threatening. Surely there is no honour given to the law by those proud zealots of the law, who think by their own righteousness, doing in some poor sort what it was at any rate and ever their duty to do perfectly, that they can cover the defects of their obedience to the law, and make the transgression of it pass for nothing. Nor do they give honour either to grace or to the law, who suppose that the grace of the new covenant hath made abatement of the holiness required by the law, and hath substituted sincere, though imperfect obedience, in the place of the perfect obedience which the law hath originally and ever requiied. Grace hath provided much otherwise for the comfort and salvation of sinners, and for the honour of the law. The righteousness of the law must at any rate be fulfilled in us, and its right have full effect. If they who give full scope to their lusts, in the indul- gence and gratification of them, do offer dishonour to the law of God; some noisy and pretending zealots of the law, and of good works, come into the next class to those for of- fering dishonour and disgrace to the perfectly holy and righteous law of God. li sinful man was to be saved, it did not fall to the part of the law to produce the great effect. It could not possibly be effected but by grace : and the sinner is justified by grace or ROMANS VIII. 4. o49 ,' ihroncrh faith, not by the law or by his works. He is, at the //same time, made free from the dominion of sin in him, not by the law properly so called ; but by the gospel, as it is the law of the Spirit of life ; and by the sanctification of the Spirit is he made holy : and all this of the most free and abounding grace. But we proceed to the PARAPHRASE. 4. The divine scheme and method of grace effects and ac- complishes the salvation of God's people in a way highly honourable to the law. Grace frees from condemnation, and justifies them through the redemption that is in Christ, and by his blood, and by his having become a sacrifice for sin : God, as from infinite love to his people, so from infinite re- gard to his righteous law, not sparing his own Son, when he was substituted in their stead to bear the punishment of their sins : and thus the right of the law, with respect to the • punishment of transgression, hath taken full effect, for the redemption of the transgressors, in a manner most honour- able to the law, and to its authority, and hath taken effect in them by virtue of their uniofi with Christ, and their being the righteousness of God in him. God's people being thus brought under grace, sin cannot have dominion in them. Being made free from the curse of the righteous law ; sin is, at the same time, deprived, by a just sentence of condemnation, of its dominion ; they are blessed with the Spirit, by him they are made free from the law of sin ; and being sanctified, they are advanced in holi- ness from one degree to another, until at length they are per- fected therein. Nor doth grace bring its blessed objects to the perfection of bliss and happiness, but at the same time that it brings them to the perfection of obedience to the authority of the law, and to perfect conformity to its holi- ness : and thus the right of the law taketh full effect in them, as to all its demand of punishment, or of obedience and con- formity. Thus if from the law there arose a necessity, for the saving of sinners, of the most rich and abounding grace ; grace doth save them in such way as not to make void the law, but to establish it. The holy divine law and divine grace reflect glory, the one upon the other reciprocally ; and both will shine forth with joint glory eternally in heaven. The law setting forth, in the brightest light, the beauty of hohness, with the vileness and fearful demerit of sin, will Q S50 EXPLICATION AND PARAPHRASE, &C. shew the abounding grace that hath brought the children of wrath thither, with infinite lustre and glory : and grace will do honour to the law, by shewing in sinners, formerly very vile afid polluted, the purity and holiness of the law fully ex* emplified in their perfect sanctification ; and Christ, the i.amb that was slain, by whom the interests of the law and of grace have been happily reconciled, and inseparably unit- ed, will be glorified in his saints, and admired in them who believe. We, in whom the righteousness of the law doth already take place in a good degree, and in whom it shall be com* pletely fulfilled hereafter, being such as are distinguished, in this life, by walking, not after the flesh, (which is not sub- ject to the law of God,) in the grosser gratification of its lusts, or in the more refined way of a slavish, mercenary, self-ex- alting, carnal religion ; but after the Spirit, who writes the law, with its authority and holiness in our hearts, enabling lis to mortify fleshly lusts, and to serve God in newness of life, under his influence ; who is not a spirit of fear, but of power, of love, and of a sound mind ; we having, according to the necessity of our state of imperfection, the blood of Jesus to cleanse us from all sin ; even that blood, in the shedding of which the right of the law did so remarkably take effect, and by the daily and constant application where- of to us, the right of the law takes effect, and its righteous* ness is fulfilled in us. •,51 APPENDIX. WHEREIN THE APOSTLE's DOCTRINE, PRINCIPLES, AND REASONING, ARE APPLIED TO THE PURPOSES OF HOLY PRACTICE, AND OF EVANGELICAL PREACHING. SECT. I. Containing a recapitulation of the Apostle's doctrine and principles in the context before explained. Having searched carefully into the scope of this context, and the meaning of the particular parts thereof; it now ap- pears very clearly, that the Apostle's design is, therein to set forth and explain the gospel doctrine of sanctification. This subject he keeps all along in view, until he doth in the first four verses of chap. viii. give the summary of all the doctrines and explications contained in the two preceding chapters concerning it. In the course of his reasoning, he labours carefully to shew the different condition of persons under the law, and of those under grace, with regard to sin and the practice of holiness. Divers interpreters have, by being under the law, or under grace, understood being under the Mosaic law, or under the grace of the gospel-dispensation; and that the Apostle's view and purpose is, to shew to believers who were of the Gentiles, that they were free from the obhgation of that law, had no need of it, nor had any disadvantage by not being subjected to it : and to convince those believers who were of the Jews, that they acted contrary to their real, and most valuable interest, by their attachment to the Mosaic law, now that God did set even them also free from its obliga* tion. Enough hath been said to disprove this interpretation ; and it hath been shewn, that we have no reason to think the Apostle means by the larv in this discourse, any other law than that which all men have been concerned with. To say, that by being under the Mosaic law, persons were under the dominion of sin, (mentioned chap. vi. 14.) were extreme-* ly unreasonable. True believers, the spiritual seed of Abra- ham, were, during the Old Testament, under grace : and the case of millions proves, that men may be under the New 2 552 RECAPITULATION OF THE APOSTLE's DOCTRINE Testament dispensation of grace, and not be under grace as to the real state of their souls ; nor made free from the do- niinion of sin. But referring for these things to what hath been said in the proper places ; we find with the Apostle in tliis context these important matters. 1. To be under the law, and to be married, or united to Christ, are conditions of men that are incompatible. Persons become dead to (free from) the law, chap. vii. 4. that they may be married to another, even to him who is raised from the dead. 2. Persons under the law, not married to Christ, are inca- pable (while in that state) of bringing forth fruit unto God. Persons not delivered from the law, are (ver. 6.) incapable of serving in newness of spirit. What accounts for this is, 8. That whilst persons are under the law, they are, chap, vii. 5. in the flesh, under the power and prevalence of na- tural corruption ; being (chap. viii. 9-) destitute of the Spirit, which Cometh not by the law, (Gal. iii. 2.) So that they who are under the law, in the flesh, cannot please God ; can- not do what is acceptable to God, Rom. viii. 8. 4. In this state the law, with its whole force directed against sin, yet doth not subdue sin. Instead of that, there are in men in the flesh, under the law, motions of sins by the la\v, chap. vii. 5. and ver. 8. Sin taking occasion by the commandment, and thereby awakened, worketh in a man all manner of coticupiscencc. Hence, 5. Sinners under the law% and in the flesh, are under the dominion of sin, its servants and slaves, chap. vi. 14. 17- 20. luiabhi by any powers of their own to deliver themselves from that slavery, or from under that dominion. The notion of dominion and slavery import no less. 6. It is Christ who maketh a sinner free from this slavery, and from the dominion of sin. Whosoever committelh sin, is (John viii. 34.) the servant of sin. So here, chap. vi. 16. To whom men yield themselves servants to ohcij, his servants they are to whom they obey. But (John viii. .36.) They vhom the Son shall make free, shall be free indeed. The Apostle's discourse explains this general matter by the fol- lowing particulars. 7. Sinners owe their being made free from sin, or being dead to sin, to the death of Christ, and to their fellowship v/ith him in his death, and in the benefits and fruits thereof: which is exhibited and scaled to Christians in their baptism, chap. vi. ^i 4. For, IN THE CONTEXT BEFORE EXPLAINED. 353 8. Christ in his death was a sacrifice for sin, chap. viii. 3. And as this was not for his own sin, but for the sins of his people ; the law which denounced death to sinners in its righteous sanction, is satisfied in their behalf, by his death. So, 9. Christians are redeemed from the curse of the law, (Gal. iii. 13.) by Christ's being made a curse for them ; and, as here, chap. vii. 4. they are dead to (made free from) the law and the death and fearful curse it denounces, by the body of Christ crucified. If sin, by virtue of the law which gave it that strength, hath reigned unto death ; Christ, coming in our place and stead, did become subject to that reign of sin. But by his death, chap. vi. 10. he died unto sin, and so became free from that reign of sin unto death ; and there- fore it is, as vcr. 9' that he dielh no more ; death halh no more doininion over him: in consequence of which believers should reckon themselves io be dead indeed unlo sin, vcr. 11. So that now their death is not by the reign of sin ; nor is the sting of it in their death. 10. The consequence of Christ's becoming a sacrifice for sin is likewise, that God hath condemned sin to be dethroned and deprived of the dominion it hath had in his people, chap, viii. 3. 11. This judgment and condemnation is executed by the gospel conveying the Holy Spirit into the souls of God's people; and so becoming the law of the Spirit of life in (or through) Christ Jesus, making them free from the law and dominion of sin and death. 12. Thus sinners, being justified through faith in Jesus Christ, even through faith in his blood, (Rom. iii. 24, 25.) and sanctified by being born of the Spirit, (John iii. 5. 2 Thess. ii. 13.) they pass from death to life ; from being under wrath, and the curse of the law, to be under grace, Rom. v. 1, 2. And so sin shall not have dominion over them, according to chap. vi. 14. IS. Yet, whilst they continue in this hfe, sin remaining in them will give them trouble ; and they will be ever in such danger of hurt by it, that their case will require con- stant fear, watchfulness, and conflict. But whilst by their groaning for sin that dwelieth in them, and their conflict against it, they prove that they are not its slaves, nor under its dominion ; they liave at the same time cause to thank God through Jesus Christ, as for making them free from its- dominion ; so for the sure prospect of being hereafter per- fectly delivered from it. S54i THE ADVANTAGE, WifTH REGARD TO HOLINESS, 1 4. Christians having sorrow, or serious regret for sin in them, and being in earnest conflict with the law in their members, with the lusts, and irregular passions and inordi- nate affections of the flesh ; their way of walking cannot (as to their ordinary and habitual course) be after the flesh ; nor can they be the slaves of sin ; but being made free from sin, and become servants to God, (chap. vi. 22.) they walk after the Spirit : have their fruit unto holiness, (which is the ne- cessary and certain characteristic of the true Christian,) and the end everlasting life : to which end, and final issue, ho- liness is indispensably necessary, though, however necessary, yet eternal life is not proper wages which men win by their hohness ; but is the gift of God, through Jesus Christ. SECT. IL Shewing the advantage, with regard to holiness, thai ariseth from persons being under grace. The advantage to sinners, with regard to holiness, is either such as is, in some sort, extrinsic, arising from the blessed privilege, and benefits of a state of grace ; or such as ariseth from genuine principles of holiness, and of holy practice in the souls of those who are under grace, that can- not have place or operate in any who are not so. To explain the advantage, with regard to holiness, and holy practice, that is in some sort extrinsic, arising from the privilege of a state of grace ; let the following matters be considered. 1. When men by their guiltiness were under the curse of God's law, this withheld from them these blessings and fa- vourable influences of heaven ; by which their souls being made good soil, might become fruitful in holiness and good works. As the earth, when the curse seized it, was to pro- duce naturally thorns and thistles ; so the hearts of persons under the law and its curse, do produce no fruit truly good and acceptable. Men being in the flesh, in an unjustified state, and sin having the dominion over them, Satan hath ruled in them ; and by means of sin, and the lusts thereof, he hath wrought effectually in them. But it will not be so with them who arc under grace, in a state of favour with God. These enemies may infest ; but shall not have the dominion over them. The virtue of Christ's death having ARISING FROM PERSONS BEING UNDER GRACE. 355 reached them in their being born of God, and in their gra- tuitous justification; sin is condemned to lose its rule in them; the prince of this world is judged and cast out. If it is com- fortable in relation to our outward enemies ; it is especially so with respect to our invisible and spiritual enemies, as Rom. viii. SI. If God be for us, who can be against us? Christians being justified by faith, and under grace ; this, as hath been hinted above, opens to them the treasures of hea-« venly blessings. The God and Father of our Lord Jesus Christ, (now become their God and Father through him,) blessing them (as Eph. i. 3.) with all spiritual blessings in heavenly places in Christ. This must have much sanctif}^- ing effect. Particularly and especially having been born of the Spirit, justified, and brought into a state of grace, God giveth them his Spirit to dwell in them, chap. viii. 9* and they are sealed by the Spirit unto the day of redemption. Formerly Satan wrought in them, by means of the blindness and errors of their mind ; and by means of the various lusts that prevailed in their unrenewed hearts* But now the strong man is despoiled of his armour, the curse of the law, and sin dominant in them ; and he hath not the advantage over them that he hath formerly had. Being renewed in the Spi- rits of their minds, and having the Holy Spirit dwelling in them, he doth direct and rule their renewed faculties for the advancement of their sanctification. His more special re* proofs and consolations, his humbling and quickening in- fluences, he measures variously to them, with infinite wis- dom, in the manner most proper for further subduing sin, and promoting holiness. Dwelling in them, and being in them as a well of water springing up unto everlasting life ; he will be in them an effectual principle of spiritual and heavenly desires and pursuits, and a true source of holiness ; a prin- ciple effectually directing and disposing them to walk after the Spirit. 2. By reason of the influence of the Spirit thus dwelling in them who are under grace, and entitled to the comforts of it ; they will find their comfort 'much concerned in holy liv- ing and practice. The comfort of Christians arises from ob- jects, which however agreeable to right reason when revealed, yet are above the reach of reason to discover; and are not suitable to the principles anddisposition natural to the hearts of men : such objects as eye have not seen, nor ear heard, neither hath entered into the heart of man. So the Apostle says concerning the doctrine of Christ, and of grace, 1 Cor. 356 THE ADVANTAGE, WITH REGARD TO HOLINESS, ii. 9. As we need the Spirit that is of God, ver. 12. that we may know the things that are freely given us of God ; . so to maintain usually, and with advantage, the comfort of our heart on such grounds, requires the ordinary and favour-, able influence of the same Spirit of grace. But, as sin in- dulged and entertained in the heart, or.having course in men's speech and behaviour, grieveth the Holy Spirit, (as the Apos- tle speaks, Eph. iv. SO.) the consequence will be, that he shall withhold his favourable influence, and leave them to that sense of condemnation that is natural to the hearts of the guilty ; and to the darkness of mind and inward frame that naturally flows fjom it. In this case the reasoning of their own minds, however just, will have but very weak in- fluence or effect, for recovering their peace, and for enabling them to overcome the temptations, wjfiich the enemy of their Y-ence and comfort will in such cases be ever ready to suggest* Now, as the peace and comfort of his mind from grace is a very important interest of every one who is under grace ; the connection between holiness'and comfort by the influence of the Holy Spirit, which I have been representing, is a con- stant and most cogent reason to every such person, to be watchful against sin, and earnestly studious of holiness. 3. Holiness is greatly promoted by the advantage which persons under grace have in worship. Divine worship, in- ward and outward, public and private, makes of itself a con- siderable branch of holy practice; and when it is followed out with good conscience, sincerity, and success, hath much good effect in all the course of holy practice and good works. One under grace approaches God in worship with great ad- vantage. I observe this connection in the Apostle's words, Heb. ix. ]4. where he represents the blood ofChriai as purg- ing the conscience from dead works, to serve (xccr^iviiy) the living God. When the conscience unpurged lieth under guilt and condemnation, one is greatly at a loss in serving and worshipping God. But when one is justified, brought under grace, and hath his conscience purged from guilt and con- demnation, he may approach * and worship God with confi- dence and comfort. Godly persons under the Old Testa- ment, however truly under grace, had not this benefit in so great a degree as now under the New Testament, when grace is more fully displayed, and the Spiiit given in greater ordi- nary measure. Now all believers are priests, with respect to the privilege of near appioach unto God. Yea, (which exhibits the matter in a stiiUtronger light,) whereas ancient- ARISING FROM PERSONS BEING UNDER GRACE. 35'{ }y the high priest only went into the most holy place, in near approach to God's throne, the mercy-seat ; now all be- hevers have boldness to enter into the holiest by the blood of Jesus, through the vail that was rent, that is to say his flesh, and to come up as to God's very throne of grace. Believers have (according to Eph. iii. 12.) boldness, or liberty (in opposition to bondage of spirit,) and access ivith conjidence hi) the faith of him. This makes the worship of God comfortable. When the Spirit helpeth our infirmity in such holy exercise,, making intercession for us according to the will of God ; and likewise in return intimates, in due time and measure, the love, mercy, and favour of God to the heart ; this fur- ther engages the heart to God ; which is, of itself, the fur- ther sanctifying of it; and gives great alacrity and vigour in walking with God, and in all good works. When in worship God gives inwardly the sense of his favour, and the light of his countenance : or, when he gives in outward pro- vidence proofs of his faithfulness, mercy, and care, in con- sequence of earnest recourse to him, and as in answer to prayer; it powerfully disposes the heart to say, as Psal. cxvi. 1, 2. / love the Loi'd, because he halh heard my voice, and my supplications. Because he hath inclined his ear unto one, therefore will I call upon him as long as I live. And ver. 9' I ^ill rvalk before the Lord in the land of the living. And ver. 12. V/hat shall I render unto the Lord ? Such is the good consequence of comfortable and successful recourse to God in worship. It is easy to understand what happy effect this sort of intercourse with God must have in all holy practice, and in walking with God. Thus they who are un- der grace have the strongest engagements, and the greatest excitements to holy living, by the advantage which they comfortably have, in their intercourse with God in worship, beyond what men can have, who are under the law, and its condemnation. 4. The grace they are under doth especially give efficacy to the doctrine of the word of the gospel ; to every part of the word of God j and to all divine institutions ; as the chief ordinary means of promoting holiness. The prayer of the great Intercessor, that God might sanctify them through his truth, will have effect upon all his true disciples. The light of God's word doth mark out to them, in every part, the way in which they ought to walk ; and giveth them in- struction in righteousness. God's Spirit bringeth his holy commandments and righteous judgments into their renewed 35S THE ADVANTAGE, WITH REGARD TO HOLINESS?, hearts in such a manner, as makes them sweeter to them than honey, than the honey-comb. By God's word they re- ceive seasonable and apposite correction and reproof, agree- ably seasoned with the love of their best friend. If the threatenings of it are made useful for curbing the rebellious- ness and wickedness of the flesh; the promises and comforts of it are especially made useful for strengthening and quick- ening the principles of grace, and for making them active in all fruits of holiness. The good hope through grace, which God's word holds forth before them, is made effectual for raising them above the world, and making them victo- rious over the terrifying and alluring temptations of it ; and for encouraging them to be stedfast and immoveable, always abounding in the work of the Lord. The securities of God's promises give vigour to their hearts in walking with God ; and in maintaining the Chrilstian warfare against sin in- wardly, and outwardly also j even if there should be occa- sion to resist unto blood, striving against sin. If we observe how it happens as to them, who are yet in an unconverted state, and under the curse, whilst they are under the same dropping of the word of God, usually with little effect ; we have occasion to say, it is happy with a view to the sancti- fying effect of the truth, for one to be under grace, as to his real state before God. 5. The grace which God's people, freely justified, are un- der, will direct every thing in an effectual tendency to their sanctification, and furtherance in holiness. It will give that direction to all providential dispensations. If these be fa- vourable, it will be for encouraging, and strengthening them in the Lord's ways. For sometimes they are encouraged to serve the Lord their God, with joyfulness and gladness of heart, in the abundance of ail things (a). If they have the cross to bear, that will tend to make the fruits of the cross of Christ the more precious to them ; to take off their hearts from the world ; to preserve them from the prevailing evils of it ; and for that end, to co-operate with divine grace to mortify their members that are upon the earth ; to cause the consolations of grace have the better relish in their hearts ; to humble them, and keep them in the greater dependence on the Lord and on his grace. Nor are strokes and crosses dispensed to them indiscri- minately. The Lord corrects them in judgment, not in (a) Deut. xxviii. 47. ARISING FROM PERSONS BEING UNDER GRACE. 359 mere anger (b). In measure when it shooleth forth, aoth he debate with it ; he stayeth his rough wind in the day of his east wind (c). Judgments are not proportioned to the demerits of those who are under grace ; but are suited to their strength, and the good purposes to be accomphshed by them. God is faithful, and will not suffer that the ob- jects of his grace and special favour be tempted above that they are able (d). If they are chastened, it is in order to separate them from their sins. The declared intention of all God's chastisements is the profit of his children ; that thereby they may be made partakers of his holiness (e). If there is special danger from a particular lust of the flesh, (for instance, from pride, or being exalted above measure), the Lord knoweth how to give some special trial, or thorn in the flesh, to prevents its operation and effect. If the flesh breaks forth in evil works, he will visit their transgres- sions with the rod, and their iniquity with stripes CfJ. When the Lord sees, that, through their weakness, and the greatness of their distress and trouble, they are in danger to fail in their faith, or in their general integrity ; he will re- lieve them by a seasonable interposition of his providence. — He repenteth himself for his servajits, when he seelh that their power is gone (g). If, through their unwatch fulness, the flesh and the devil prevail against them, and they fall into grievous sins, (the leaving them to which is the most fearful of all providential dispensations ;) yet divine grace, wisdom, and omnipotence will make even this to contribute, as to making them more humble, so to the making them mere circumspect and holy in all their ways ,• as we have cause to think concerning David, and divers other saints. What wonder of grace this ! Such is the direction which the grace they are under gives to every sort of providences respecting God's people ; causing all things co-operate with grace for good to them ; sanctifying all dispensations to them, to be the means of sanctifying them. How different the case of the men of the world, who, though under an external dispensation of grace, yet are not under grace, as to the realr state of their souls ? 6. The habitual view and impression of the great day of the Lord must give great excitement to watchfulness against sin and temptation; to holiness and fruitfulness in good ib) Jer. X. 24. (c) Is. xxvii. 8. (cl) 1 Cor. x. 13. (f) Heb. xii. 10. (f) Psal. Ixxxix, 32. (g) Deut. xxxii. 36. 6 360 THE ADVANTAGE, WITH REGARD TO HOLINESS, works. But to them who are under condemnation, the thoughts of that day bring so great terror, as tends to turn away their mind from the view of it ; or, if they cannot do so, to give them such alarm and confusion, as bring distress and perplexity upon them, with so much weakness as is pre- judicial to holiness. But a soul truly converted to God, justified and under grace, has cause to think of that day with great comfort ; looking for the grace that is to be brought unto him at the revelation of Jesus Christ (h) ; which will bring him complete deliverance from sin, re- demption from misery and death ; with the consummation of holiness and happiness. He may with confidence wait for the Son of God from heaven, whom God raised from the dead, even Jesus, which delivered us from the wrath to come (i). Such is the advantage of being under grace, whereby a Christian, delivered from the wrath to come, may fix his mind on that day with peace and comfort; ex- cited by the hope he hath in Christ Jesus against that day, to purify himself as he is pure (k) ; while there remain to be considered, consistently with the consolations of grace, those awful circumstances of the coming of the Lord, that may, though without confusion or amazement, awaken in the Christian the utmost concern, to be found of him in peace, without spot and blameless (/). 7. As the people of God are the purchase of Christ's blood ; so when his blood is actually applied to them, and they are justified and brought under grace : they are from thenceforth his most special charge, committed to himself to rule and preserve them, and complete their salvation. He is sufficient for the charge ; and faithful in the execution of it. He doth fulfil the will of his Father ; of which he saith, John vi. 39. This is the will of him thai sent 7ne, that of all which he haih giveji me, I should lose nothing, but sho2ild raise it tip aL^aln at the last day. With a view to this important charge of its happy objects, which divine grace commits to the Redeemer, all things are delivered to him of his Father, who hath given him power over all flesh, that he should give eternal' life to as many as he hath given him (?;?). All pov/er is given liim in heaven and in earth (n) ; and it is .riven him to be head over all things to the church (o). The Captain of our salvation, infinitely powerful in himself, and {h) 1 Pet i. 13. li) I Thess. i. 10. (A) 1 John iii. 3. (I) 2 Pet. iL 14. (;/0 Joh.i xvii. 2, [n) Matth. xxviif. 18. {0) Kpli. 1. 22. ARISING FROM PERSONS BEING UNDER GRACE. Sul mighty to save, being furnished with such extensive power in his mediatory character for bringing many sons unto glory, the great work he hath to do upon them, upon his church, is, that he may sanctify and cleanse it with the mask" mg of' water by ike ivord, that he may present it to himself a glorious church ! (p) It is when all his church shall be gathered in, and fully sanctified, that he shall bring them home to God, his and their Father, to be perfectly happy in the immediate fruition of him ; when God himself shall be to his people eternally all in all (q). Thus the sanctifi- cation of believers is insured, by their being given in charge, for that purpose, to him who died for them, and rose again. He is the great Shepherd of the sheep, who saith, John x, 28. They shall never perish, neither shall any pluck them out of my hand. Is this merely, that the enemy cannot pluck them hy force out of the hands of Christ, or of his Father ? Surely this is not the way in which the enemy chiefly attempts to work against Omnipotence. " But this may be done" (saith a learned writer. Dr. W.) '*■ by deceit and allurements^ *' through the negligence of men, who have the freedom ot '•' their wills ; for such men, who, by the allurements of the " world, the flesh, and the devil, thus cease to obey Christ's '^ laws, are not snatched out of Christ's hands, but choose to *' go from him." But if souls may in this way be brought away from Christ, and from his ways, to perdition; as this is the way in which the enemy doth ever attempt it ; even by allurements or terrors, or some means or other of deceiving, to gain their will : is not this snatching them out of Christ's hands ? And if, through the cunning of the enemy, and their wandering disposition, the sheep are brought aside from their pasture, and from the right way, and finally perish ; alas ! what a small matter doth the care of the great Shep- herd amount to .'* If o«e might perish by these means, and by the choice of their own will, however influenced, might not all j and so this great Shepherd have no flock to bring home to the fold in the end of the day: and Christ having died for his church, that he might sanctify it, and present it a glorious church, in the end have no church to present. Can we not hold what is just concerning the liberty of human will, without holding concerning it, what would make it pos- sible that the Son of God should have no work to do at his glorious second coming, but to execute eternal vengeance (/)) Eph. V. 26, 27. (2) 1 Ccr. xv. 28. 362 THE ADVANTAGE, WITH REOAUD TO HOLINESS, upon them all, whom, when he came first, he redeemed with his blood ? Surely the divine council of grace, and the death of the Son of God, have been contrived by infinite wisdom with greater certainty of eiFect. 8. It appears then, that the Lord's people have v^ry great advantage with legard to sanctification, and the preserving them in holiness, by their being imder grace. But further, this is secured by a sure covenant. The grace they are un« der is the grace of the new covenant. If we consider that man, in his first and perfect state, did fall from God through the temptation of the enemy, and his abuse of the freedom of his own will ; if we consider what place and strength sin re- tains now in the hearts of the best, whilst in this life; how weak they are, and what innumerable snares and temptations they are surrounded with ; we may venture to say, that it were not becoming the wisdom of God to make a new display of his grace to such creatures, in a new covenant, without ordering it so as would secure the effect of grace. It becomes us indeed to reason modestly concerning the wisdom of God, and what becometh it. But with regard to the present sub- ject, we may thus reason the more confidently, that his word hath declared his new and second covenant to be everlasting, well ordered, and sure. Here is the sum of it, as the Lord hath given it forth, Jer. xxxii. 40. / will viake an everlasting covenant with thein, that I will not turn away from them, {Heb.from after them) to do them good ; but I will put mi) fear in their hearts, that they shall not depart from me. Here, besides the general declaration, that the covenant will be everlasting ; the Lord doth more particularly describe how it shall become so. Upon the one hand, he pi'omises that he will not turn away from after them, to do them good. Thus he expresses and pro- mises his constant care of them. As they are, whilst in this life, but as children learning to walk, and still in danger of stumbling, he will set them beforchim, he will follow after them, to observe them, to care for them. Thus the Psal- mist, Psal. xli. 12. — As for me, saith he, thou upholdest me in mine integrity ; and adds, for comfortable explaining this, Thou seilest me before thy face for ever. As if he had said, I am ever before tliy face, under thine eye, to be seasonably corrected and helped by thee ; and thus it is that thou up- holdest me in mine integrity. Thus also. Gen. xvii. 1. The Lord said unto Abram, I am the Almighty God ; walk before me, and be thou perfect. Here there is a hint to him of ARISING FROM PERSONS BEING UNDER GRACE. being careful to be perfect, or upright and sincere, as walking before an all-seeing God. Yet God's omniscience is only impliedj not expressed. The thing expressed is God's being almighty ; and the encouragement meant we may conceive thus : When I have engaged thee to walk in my way, have good courage ; consider thyself as a child walking before and under the eye of a kind father ; consider me as ever after thee, to observe and care for thee, to assist, support, and pro- tect thee. Thus the Lord promises (Jer. xxxii. 40.) that he will not turn from after his people, to do them good. The only thing then that can be imagined to deprive them of the benefit of this divine care and grace, is, that they should depart from the Lord, and from his ways ; and so refuse his care, resist it, and withdraw themselves from it. But this is provided against by the promise, I will put m\^ fear in their hearts j that they shall not depart from me. If the tenor of the covenant were thus ; I will not cease to do them good, on condition that they cleave to me, obey me, and not de- part from me ; if, I say, the covenant amounted to no more than this, it would be a law-covenant ; even if there should be some abatement in the condition, in condescension to human infirmity. Whereas the covenant of grace is a covenant of promise ; that gives security, by mere grace, on all hands, with regard to the sanctification of God's people, and their preservation in a state and course of holiness, to their final salvation. The right of inheritance is not by the law, or by works. For if they which are of the law he heirs, faith is made void, and the promise made of none effect. Therefore it is of faith, that it might be by grace; to the end the pro- mise might be sure to all the seed, Rom. iv. 14. 16. But is it not true, if the Christian should wholy and finally depart from God, that this would deprive him of all the be- nefit of grace ? I answer ; This hypothetic proposition is of undoubted truth ; yea, the truth of it is implied and pre- supposed in the promise itself; which is likewise of certain and infallible truth, — 1 will put my fear in their hearts, that they SHALL NOT depart from me. But how can it be consistent with that freedom of will that is essential to moral agency, that the sanctification and per- severance in holiness of God's people, should be thus pre- viously secured by grace, and by the promise ? AnsTV. It is acknowledged that none can be called moral agents, who do not act with freedom of will. Yet there are moral agents who are incapable of doing what is evil ; and 364! THE ADVANTAGE, WITH REGARD TO HOLINESS, at the same time, do not act with the less freedom of will ; yea, they enjoy the liberty of the will in its perfection. There are likewise moral agents, who cannot do what is truly mo- rally good ; yet act with free will. This is acknowledged by the greatest patrons of the pretensions of free will. So, the general proposition. That the power alike to do good or evil is essential to the freedom of the will, and is necessary to moral agency, is deserted, I see, by the most able and learn- ed of them. The saints in a state of glory will, by the grace that brought them to that state, be preserved in holiness eternally ; and that very consistently with the freedom of their wiJl. Shall it be said concerning the saints on earth> amidst their own imperfections, and the snares that abound in the world, that it is, indeed, beyond the reach of infinite wisdom and grace to preserve them in holiness, to advance and perfect them therein, without destroying the freedom of their will ? It certainly were ver}*^ unreasonable to say so. As it is certainly true, that men, as all other moral agents, do act with free will ; so we have seen that God's covenant of grace and promise hath secured the sanctification and per- severance of those who are under grace. The word of God abounds with promises to that purpose. If any say, that God cannot accomplish with ceriahity these purposes of his grace and providence, that are to be brought about by means of moral agents endowed with free-will, without destroying the freedom of their will j they are far from being well found- ed in philoitophy or sound reason ; and speak in extreme opposition to the word of God, yea, to the common notions of mankind ; who pray to God to brhig about events, that must, by the nature of things, be brought about by the free will of rational agents, w ithout ever thinking that he is to destroy or suspend the liberty of their will. We have been considering the advantage, in some sort ex- tjinsic, respecting holiness, and freedom from the dominion of sin ; even that which ariseth from a state of grace, from the believer's being under grace, the object of special divine favour. Let us now t:onsider the advantage of an intrinsic sort, which the true Christian hath by being under grace, as to the true and necessary inward principles of genuine holi- ness ; which cannot take place, or have effect, in any soul that is under the law, and its curse ; under guilt and con* damnation. It is of essential consequence with regard to holiness, that a man have right inward principles in all Iiis actions. A ARISING FROM PERSONS BEING UNDER GRACE. 365 man's external actions and behaviour may be good, and yet have nothing of true hoHness ; if all doth not proceed from right inward principles. Yea, a man doing much good out- wardly, from evil principles, and to a wrong end, his course upon the whole may be quite diabolical and wicked. A man's external practice, when it is good, makes but one side, the outside of practice. From rational moral agents, God, who is a Spirit, requires the worship and service of the heart and spirit: and their practice is to be judged of by him, who searcheth the reins and heart, (Jer. xvii. 10. Rev. ii. 23.) according to tke inward disposition and principles that in-* fluence it. It one should, from ambitious views, as Absa- lom, strive to reach by iniquity a state of life, in whidi he rnight gratify eveiy lust, and after obtaining it, recommend himself to men by all acts of kindness and beneficence, by mercy and hberality to the poor, by avoiding every immo- rality, yea, and by shewing great regard to religion and de- votion ; should this man's practice be denominated holiness .'* No surely ; all his apparent goodness is from sinful lusts do- minant in him. Men may, yea ought, to judg-e favourably of one, when his speech and behaviour express only what is good : but this is still with a reserve to the judgment of the heart-searching supreme Judge ; who only can with absolute certainty judge of a man's hohness. It is therefore of es- sential consequence to advert to the inward principles of prac- tice and behaviour; and if even the good outward behaviour of a person, yet under the law, and its condemnation, can- not proceed from right and holy inward principles ; if these can only have place and effect in the heart of one under grace : it proves the advantage with respect to holiness, of being under grace ; yea, that sin will have dominion, and there cannot be true holy practice with any who is not in a state of grace. We learn from the word of God, that there is no good or acceptable work without faith and love. The doctrine con» cerning the first of these is precise and clear, Heb. xi. 6. Without faith it is impossible to please God. The inspired writer explains this, and gives the reason thus. For he that cometh to God, must believe that he is a reivarder of them that diligently seek him. Dr. Whitby says, in his annotation, that this is the Heathen's creed ; (I thought there could be no creed without revelation:) and thereafter he says, *' God *^ must either have laid upon them no obligation to please *' him^ or required what he knew to be impossible, or given 366 THE ADVANTAGE, .WITH REGARD TO HOLINESS^ " them sufficient means to know this/' — to wit, that he is a rewarder to sinful men who seek him, and are virtuous. This is rare divinity. One thing appears in it at first sight, to wit, that the gospel revelation was not necessary to lead men to a state of acceptance with God, and to happiness ; natural religion, influenced by the Heathen's creed, being sufficient for that purpose. As many, who write well in de- fence of the truth of the Christian revelation, do yield this point, I apprehend their doing so hath a greater tendency to make many infidels easy in their mind, than their ingeni- ous defences of revelation have to bring such o^r to the faith, I observe the speculations of divers Heathen philosophers adduced by Dr. W. concerning the regard the gods (as they spoke, according to their creed,) have for good men, and their care of such. It was indeed easy for the self-flattering hearts of men, who esteemed their own goodness and virtue, to en- tertain such favourable notions ; overlooking their own sin- fulness, and the charge which the holy and righteous Sove- reign of the world had against them on that account. But certainly the learned writer could not shew, from^ ajl the Heathen writers he was acquainted with, that they knew any true and sufficient grounds, on which they could believe that God would be a rewarder to sinful men. They could, at best, have but doubtful unfounded speculations concerning it ; could not possibly have the faith of it, according to the description of faith there, ver. 1. The Scripture shews us the only true and solid ground on which sinful men can have faith in God, 1 Pet. i. 21. Who by him (Christ) do believe in God that raised him up from the dead, and gave him gloiy, that your faith and hope might be in God. The atonement made for men's sins by Christ's sufferings and death, and God's testifying his acceptance thereof by raising him from the dead, together with the tes- timony of the word of God concerning divine grace through Christ, makes the only proper and solid ground, upon which sinful men can have faith in God, or believe him to be to them a rewarder. Now it is by this sincere faith ni Christ, and in God through Christ, that sinners do pass from death to life, and, being justified, come under grace : nor can it be an habitual principle of practice, in any who are not so, as to their real state before God. So, whatever appearance of virtue or goodness they may have ; they who are in the flesh, (and so are yet under the law,) cannot please God, Rom. ARISING FROM PERSONS BEINfl UNDER GRACE. S67 viii. 8. nor have for a principle of action and service that faith, without which it is impossible to please God. The other principle essential to true hohness, to acceptable obedience, and good works, is love. This, according to the Apostle, Rom. xiii. 8. is the fulfilling of the law : and if it is so with respect to the second table, which he hath there par- ticularly in his view ; it is so as to the first, according to Matth. xxii. SQ, S7. The g?'eat coimnaniment in the law is. Thou shalt love the Lord thy God. — This is indeed the sum of the whole law, and a necessary principle of obedience to it in every part. But how doth this love enter, and reside in the heart of man, to whom it certainly is not natural t The Apostle accounts for this, 1 John iv. 10. Herein is love, not thai we loved God, hut that he loved us, and sent his Son to he the propitiation for our sins. Faith representing, with satisfying, conviction, to the heart of an awakened, serious and humbled sinner, this most wonderful and endearing love of God, testified in redeeming us from death and wrath by the death of his Son, engages the heart to \\\m, to love, and to serve him. When the love of God, thus manifested in Christ Jesus, touches the heart with comfortable effect ; it doth, as the flame of one candle touching another, kindle the love of God in the heart. But then if this love, that is es- sential to holiness, enters into, and arises in the heart only by means of that faith, by which one comes under grace ; it is plain it can be a principle of practice only in the hearts of such as are under grace. It is faith that worketh by love. Gal, v. 6. The true inward progress and connection of things, re- specting the principles of holy practice and obedience, we find, 1 Tim. i. 5. Now the end of the commandment is charity, out of a pure hearty and of a good conscience, and of faith n?i» feigned. It is worth w'hile to consider this verse somewhat closely. As to the first clause. The end of the commandment ; this, saith Dr. W.'s annotation, some refer to the law. Himself rather thinks it here refers to the gospel : and to this pur- pose observes, that the Greek word here, and the two other words he mentions, are always, in the epistles, used of the gospel. But as these three words have not in the use of language the same meaning ; so as to the word in this text (jrx^oiyyiXix,^ I see not in my lexicon any sense of it that would favour that interpretation. As to the only two texts he mentions, (1 Thess. iv. 2. and here, ver. 18.) the word is $6$ THE ADVANTAGE, WITH REGARI> TO HOLINESS, justly rendered as we translate ; nor is there any thing in the scope that requires rendering otherwise than by com- mandmejit and charge. It is plain that the Apostle hath iu his eye some who, as ver. 7. desired to be teachers of the law : against whom he reasons concerning the law in the following verses. The law, or commandmenty is the subject in this place. As he charges these men with ignorance, ver. 7. not understanding (so the Doctor's paraphrase) the scope or true meaning of the law ; here he, ver. 5. goes on to speak con- cerning the law, or commandment, by representing, in oppo- sition to them, the true scope and end of the law in its holy commandment. But though the rendering and sense is to be retained as we have it, {the end of the commandment) yet it is certain this end of the commandment cannot be attained by sinful men, as to the conformity it requires, but by means of the gospel, and the grace which it exhibits ; and the Apostle gives such a view of the subject here, as makes this clear ; as we shall see. The end of the eoynmandment is charity. This word in our language hath undergone a considerable change of mean- ing in the use of speech. The Greek word is no other than the common word for love ; as it hath been observed, that love is the fulfilling of the law. The Apostle shews here how this love is connected in the heart ; and mentions a series of causes, by which the true love, whereby the end of the com- mandment is obtained in the practice of men, is produced. 1. It is love out of a pure heart. Without giving any prolix explication of this, we may learn what a pure heart means from James iv. 8. Turifif your hearts, ye double" minded. The pure heart here is the same with a true heart, Heb. X. 22. and means its sincerity. So love out of a pure heart, is the same as, out of a sincere heart; and the Apos- tle's expression means the sincerity of love. 2. This sincerity of love comes from a good cofisciefice. A man's conscience may be called good, in general, when it hath in it a true light to direct a man's way and be- haviour; with such impression of the authority of God the great Lawgiver, as powerfully and effectually enforces con- formity and obedience to its dictates. In short, it is a good conscience that doth its office in the proper manner. But the Apostle's special meaning of a good conscience here, is, I think, to be understood as opposed to an evil conscience, mentioned Heb. x. 22. — having your hearts ^sprinkled from an evil conscience. There is evidently in these words, an ARISING FROM PERSONS BEING UNDER GRACE. 369 allusion to the ancient typical sprinkling of the blood by which atonement was made, and persons were made free from the charge of guiltiness and defilement, and from the consequences of it. An evil conscience is a conscience charging guilt, a condemning conscience, that gives the sad impression of wrath and judgment for sin. Now it is (Heb. ix. 14.) the blood of Christ that purgeth the conscience ; so as that (Heb. x. 2.) there shall be wo more coiiscience of sins ; the conscience once purged, retain- ing no longer a charge of guiltiness, and of judgment for it. So there are two ways of having a good conscience; one is, by not having transgressed ; the other is, by having the guilt taken away, by the application of that blood which taketh away the sin of the world. By means of a conscience condemning, and terrifying with the apprehension of wrath and judgment, God's enemies may (as Psal. Ixvi. 3.) submit Ihemselves unlo him, (or, ac- cording to our margin, yield feigned obedience : Heb. lie unto him.) But whilst the conscience retains the charge of guilt, condemnation, and wrath, there cannot be purity, or sincerity of heart toward God, or sincerity of the love of God. Human nature is so formed, that it cannot love any object that is adverse and terrible to it. There is good sense in a passage of Simplicius, a heathen writer, as Dr. W. on Heb. xi. 6. gives it thus : " We cannot love, honour, " and worship the Deity, whatsoever reasons may be alleged " for so doing, if we conceive him hurtful, and not profit- *' able to us, because every living creature flies what is '' hurtful, and the causes of it ; and affects and follows what " is profitable." So that philosopher. (As to the purpose for which Dr. W. adduces this passage, on Heb. xi. 6. upon what good grounds could such a man assure himself, that the holy and righteous Ruler and Judge would be favour- able to the guilty j or that such could have profit by him, with regard to their spiritual everlasting state j if they had any firm belief of an everlasting state ; which many of the most eminent heathen philosophers had not ? Here was an essential defect in the religion of the Heathen. This by the by. Now to our present purpose.) It is when the conscience is relieved from the sense of condemnation and wrath, and from the sad misgivings which ha nt them, who do most labour to be easy in that condition ; I say, when it is relieved from these impressions and apprehensions, and that by means so wonderfully en- S70 THE ADVANTAGE, WITH REGARD TO HOLINESS, dearing as the redeemiiig love of God, and of our Lord Jesus Christ ; it is then that the heart kindles in love, and comes, with purity and sincerity of heart, to be well affected to God, and to his service. Then God's people come to serve him (Luke i. 74, 75.) in holiness and righteousness, without FEAR ; then the Christian hath boldness and access with confidence', the conscience being 'purged from dead works, he serves God comfortably. The fear arising from an evil conscience hath torment, and excludes love. But this fear being removed by the heart's being sprinkled from an evil conscience, and love entering, it (1 John iv. 18.) 'casteth out fear ; for there is no fear in love. If, through the Christian's neglect and un watchfulness, fear shall return with some bondage and torment; love recovering itself, with the proper force, casts it out. The Christian, sensible of being under divine grace and favour, love hath free course and prevalence in his heart, and alloweth him not to entertain harsh or unfavourable, or discouraging thoughts of God. So wisdom's ways become to the Christian ways of pleasantness, he walks cheerfully in them; and is encouraged to say. If God be for us, who can be against us ? There is, 3. Unfeigned faith. This is at the top of the series in this text ; and is in the Christian the proper source of those other principles of holy practice here mentioned. Concern^ ing it these general things are to be considered. 1. It is unfeigned. Not merely as opposed to a false and lying profession, when there is not within a faith of any sort. It is a sincere, in opposition to an insincere faith : which, however, may be real in its kindi Avv7rcK^no<; (if the use of speech with us would admit it) might be render* ed precisely, unhypocrite;, a faith of such kind as hypo* crites never have. The Apostle John says, 1 epist. v. 1. Whosoever believeth that Jesus is the Christ, is born of God. This faith is not a mere assent of the mind to the truth of the proposition. That Jesus is the Christ; for such faith the devils have. It is such a faith as is an evidence that one is born of God ; as this text says. So also, John i. they who believe in Christ, ver. 12. are, ver. 13. born of God, When Philip preached Christ at Samaria, it is said. Acts viii. 13. that Simon (the sorcerer) himself also believed. It is not said merely, that he professed to believe ; which one might do who had inwardly no faith at all. The Scripture is not to be contradicted, that says expressly, he believed. Yet the man remaining (ver. 23.) in the gall of bitterness ARISING FROM PERSONS BEING UNDER GRACE. S7I and In the bond of iniquity ; surely he was not born of God, nor had the faith that is the fruit and consequence of being so. We see, 2 Thess. ii. 13. that sanctification of the Spi- rit, and belief of the truth, are connected. It is said, John ii. 23, 24, that 7nai7t/ helieied iji his name —•^ut Jesus did not commit himself imto them. Can it be said, that these were born of God ; or had that faith that comes by being born of God ? We are told, John vi. 60, €l. that many of Christ's disciples murmured, and were of- fended at his doctrine ; and, ver. 64. Christ said to them. There are some of you that believe not. For (so the evange- list adds) Jesus knew from the beginnijig who they were that believed not, and who shoidd betray him. Here, upon the one hand, these men were disciples ; which they could not be without some sort of faith ; yet, on the other hand, they believed not ; Christ told them so ; they had not the un- hypocritic, the unfeigned faith, which they have who are born of God. By what hath been said, we may be satisfied, that the opinion is far from being well founded, which hath been held by some learned men, agreeably to their scheme and system ; to wit, that the faith of hypocrites, and that of sincere Christians, are in themselves of the same nature and kind. 2. This faith unfeigned is such as hath for its natural and proper consequence a good conscience, with love in purity and sincerity of heart. We have here occasion to observe the sentiments expressed by Dr. Taylor in his paraphrase of Jlom. viii. 1. and which he gives as the meaning of the bles- sed Apostle in that place : " A^ow— we have the highest as- *' surance, that those are quite discharged from the penalty " of the law, and disengaged from the servitude of sin, who *' embrace the faith of the gospel : if so be, they make that " faith a principle of obedience, and do not choose to live in '* wickedness, according to the instigation of fleshly appetite; " but in truth and holiness, S^^c." I had occasion to make observation on this passage for- merly. What I now observe is, that it is therein implied, that a man may have that faith, by which he comes to be in Christ, (which is the expression of the text, and which is the effect of being bom of God,) and yet continue under the ser- vitude of sin, and choose to live in wickedness. As to this of choosing, it is true, that if a man live in the practice of wickedness, or of holiness ; he doth the one or the other by S72 THE ADVANTAGE, WITH REGARD TO HOLINESS, his free choice : though in the last mentioned sort of prac- tice, there is a superior hand, to whicJi the right choice is especially owing. It is also true, that a Christian should have at heart to advance, as in faith, with regard to light and establishment ; so in holiness, obedience, and all good works : and that Christians do too often fall short in these ; yea, deviate too often from purity and holiness. But to say, that a man may have true faith, by which he comes to be indeed in Christ, and unto real union with him, as that ex- pression imports ; and that holiness and obedience, in the man's habitual and ordinary practice, only comes by an un- certain, and merely arbitrary choice and determination of his will, which might determifie him to live in wickedness, notwithstanding his faith ; is in extreme opposition to the Scripture ; yea, to the nature of things, if we consider the human faculties, and the natural order of their operation. We have seen, that, 2 Thess. ii. IS. faith is connected with the sanctification of the Spirit. To say, that a man having the faith that comes b}'- the sanctification of the SpLi'it, may choose to live in wickedness, is evidently absurd. As it is said, 1 John v. 1. that he who believeth, is born of God ; so it is said, 1 John iii. Q. Whosoever is born of God, doth not commit sin, for his seed remainelh in him : and he cannot sin, because he is born of God. Dr T. says,(Key, sect. 274?.) that it is very common in the sacred writings, to speak of tliat as done, which only ought to be done, and which in fact may possibly never be done. To this purpose he addu- ces several texts, in not one of which there is reason for that way of interpreting : and in some of them there appears what clearly forbids it. However, according to tliis observation of his, he supplies in such texts, or substitutes in place of the scripture words, ought to be, or some such expression. Thus, Matth. V. 13. Ye are (ought to be) the salt of the earth. Thus he makes a way for himself to contradict very express declarations of Scripture. Among other texts he mentions this, 1 John iii. 9. without quoting the words. But, according to his rule, the first clause is to be understood thus: Whosoever is horn of God, doth not (ought not to) commit sin. But wliat reason to mention being born of God to that purpose ; when it might be said of any man, whether born of God, or not, that he ought not to commit sin ? What then would the writer say of the following clause, He cannot sin, because he is born of God ? It seems he did not extend his view to that clause. Concerning the interpretation of the first clause just men- ' ARISING FROM PERSONS BEING UNDER GRACE. S75 tionedj Dr. W. says, " Vain is that sense, which some put " upon these words, viz. He that is born of God, non debet ** peccarCy ought not to sin, or that it is absurd for him to *' sin ; for the Apostle speaks not of what he ought not to do, " but of what he doth not." The interpretation of Dr. Hammond on the place, note c. comes to this : " The affirming here — of the regenerate pious '^ convert, that he cannot sin, is not the affirming that he " cannot cease to be what he is — but that remaining thus, a '•■ pious follower, imitator, and so a child of God, he cannot " yield deliberately to any kind of sin." Dr. W. on the place says, " False seems to be the sense which Origen, Sfc. '' put upon the words, that he that is born of God, simieth not, " quamdiu renatus est, whilst he is born of God, because lie *' ceaseth to be a child of God when he sins." Indeed, ac- cording to Origen's and Dr. Hammond's interpretation, thei^e two contradictory propositions are true at once : He that i3 born of God, cannot sin ; and. He that is born of God, can sin : even understanding sinning in the same sense in both propositions. It is true. Dr. W. is not quite consistent with himself, as to this text, in different parts of his writings. His long art- notation on this text seems to be pretty harmless, with re- spect to the doctrine of the reformed churches concerning the perseverance of the saints, and the argument taken from this text to that purpose. But in his book on the five Arminian points, (ed. 1710.) he says, p. 468. '' The interpretation " which many of the ancient fathers give us of these words, *' are a demonstration that they believed not the doctrine of <^ the saint's perseverance, for they expound the words thus : '^ He that is born of God sinneth not, neither can sin, quam- " diu renatus est, whilst he is born of God, because he ceas- " eth to be a child of God when he sins ; and this (saith the '' Doctor) must necessarily be the import of the words, if you " interpret them of living in an habit, or any course of sin." So indeed they must be understood ; for as to acts, even gross acts of sin, the Doctor had with good reason, rejected the interpreting of them by these. So the interpretation . wiiich he called false, when he wrote his annotations, he con- sidered rfs the necessary and true interpretation when he wrote on controversy. But the text says clearly and expressly, that he who is born of God, hath his seed remaining in him, (which is inconsist- ent with his ceasing to be born of God ;) and he cannot sin, 11 *74 THE ADVANTAGE, WITH REGARD TO HOLINESS, hecause he is horfi of God. Which shews clearly, that by being born of God, and having his seed remaining in him, 3ie hath a sure pieservative against sinning, or falling into a course of sinning. This sufficiently proves against Dr. T. that a mnn having true faith, that is the fruit and evidence of being born of God, cannot be, or choose to be, in servitude to sin, or to live in wickedness. The same thing appears from its being said. Acts xv. 9. that God put no difference between believing Jews, and the Gentiles there mentioned, purifying their hearts by faith. But though God conveyed to them the light of faith ; how could it be said, that he purified their hearts by faith,^ if faith hath not efficacy by its proper influence in the heart to purify it ; but that a man, notwithstanding his faith, may still choose to live in wickedness ? It is said. Gal. v. 6. In Christ Jesus, neither circumcisioii availethamj thing, nor viicircumcisionj hut faith which worketk hy love. Here the true, unfeigned, unhypocritic faith is dis- tinguished from the false faith of hypocrites, by this, that it ivorketh by love. But how could love, and working by love, be ascribed to faith, if faith hath in itself no efficacy or power iri the heart thus to work? Christian love and holy. walking might be ascribed to the will of the man, who so chooses, v/hen he might choose to live in wickedness. But when working by love is ascribed to faith, it Certainly imports, that true faith hath efficacy so to work, and to determine the heart to the choice of what is right and holy. So this shews, that there is in the nature of the true unfeigned faith, that which is not in the faith of hypocrites ; whose faith hath no such efficacy, no such fruit : whose faith therefore is in itself of a different nature and kind from the genuine faith of the true Christian. However, the notion of some has been, that a person coming to true faith, and having faith of the same nature and kind with that of the true Christian, doth nevertheless, M believing, stand as {in bivio) where roads part, to choose going to the right or left, without any thing in his faith to determine effectually his choice, as to wicked or holy living. ' How contrary this is to the views the Scripture gives of the matter, hath been shewn. Upon the whole, as the Apostle doth, Rom. viii. 1. give it as a certain distinguishing mark of them that are in Christ, united to him by faith, that they rval/c not after the flesh, but after the Spirit ; (much contrary to Dr. T.'s interpretation ;) ARISING PROM PERSONS BEING UNDEP. GRACE. S75* SO in the text we are now especially considering, (1 Tim. i. 5.) it is plain that the love that is the end of the command- ment, is, as to the ordinary habitual disposition and practice of the Christian, certainly connected with unfeigned faith, and is its native certain consequence. One thing remains yet to be observed for explication concerning faith, as here meant. 3. Faith, in the comprehensive view of it, doth in various ways influence holy practice. When the inspired writer is to shew, Heb. xi. how faith enabled holy men of ancient times to do and to suffer as they did, he sets out, ver. 1. with giv- ing this general and comprehensive description of it. Faith is the substance of things ho-pedjoVj the evidence of things not seen. Faith doth, by the light and authority of the word of God, demonstrate with powerful conviction and impression, and reahzes to the heart the being, and grace of God, ver. 6. 27. It inwardly realizes divine threatenings and pro- mises, ver. 7. 13. ^'C. It reahzes Christ and the things of Christ, to the heart. But then, as I have said before, that a good conscience is most fitl}' to be understood here, (1 Tim. i. 5.) as opposed to an evil conscience ; so that a good conscience is a con- science relieved from condemnation ; a conscience that en- joys and gives peace : it seems, upon this view, that faith is to be considered here in the special view and precise notion, as it is connected with our justification, reconciliation, and peace with God. The Apostle's doctrine concerning that subject he thus expresses, Rom. iii. 24, 25. Being justified freely by his grace, through the redemptioji that is in Jesus Christ : (compare Eph. i. 7.) ivho7n God hath set forth to be a 'propitiation, through faith in his blood. It is the blood of Christ, (he having given his life a ran- som for many,) that hath made peace. It is by the appli- cation of it to the conscience, that the sinner, thereby truly purged, hath no more conscience of sins, Heb. x, 2. It is, chap. ix. 14. this blood that purges the conscience. It is by it, chap. x. 22. that our hearts are sprinkled from an evil con- science. This is that blood of sprinkling, chap. xii. 24. that speaketh better things than the blood of Abel. Now faith in Christ, faith in his blood, is, under the in- fluence of the Holy Spirit, the intellectual means, or instru- ment, by which this blood is effectually apphed, as by sprinkling, to the conscience, to free it from condemnatiofij and to give it peace : to free it from fear and terror of 2 S76 DIRECTIONS TO SIXNEHS wrath ; and so to diffuse comfort through the soul, from a sense of reconciliation and peace with God. Let us now take a brief view of the series of inward prin- ciples, of holiness, as contained in the text under our eye ; beginning at the first. An unfeigned faith in Christ, and in his blood, gives peace in the conscience, and removes that apprehension of wrath, that is so powerful a cause of the aliena-. tion of the heart from God. By this the heart comes to be reconciled to God's sovereignty and hohness ; and love, out of a pure sincere heart, prevails : and thus the end of the commandment is truly attained according to the Christian's measure in this state of imperfection. Though these principles of holiness are formed, and have real effect in the heart of a Christian ; yet often he is not so sensible thereof as he hath cause, and as his comfort would require. This is often owing to ignorance and mistake ; to the remaining darkness of his mind; to the perplexity that sin, which dwelleth in him, and the motions thereof, give liim ; and to the various temptations of the enemy. Yet these principles have place, and real effect in every soul that is, through Christ, brought under grace ; however much such souls may, from the causes just mentioned, not have the distinct view or sense thereof, nor the proper degree of comfort At the same time it is evident, that these essential prin- ciples of true holiness cannot exist in a soul yet under the law and its curse ; and not under grace. Such a one being destitute of the faith that would unite him truly to Christ, and bring him under grace, and not having his heart sprink- led from an evil conscience, is incapable of the love of God, ihat is the end of the commandment ; and so is incapable of tru£ holiness ; whatever appearances may have. SECT. III. Conlaiidng several diredions, which the docirine of the con^ text before explained, affords to the soids of sinners, who tire seriously concerned about their most important interests : nith the explication and solution of divers questions respect' ing the conversion of sinners. We have been observing the advantage, with regard to sanctitication and lioly practice, which they have who are under grace, by the privilege of their state, and the benefit thence arising of having divine grace, faithfulness, care, and SERIOUSLY CONCERNED ABOUT THEIR SALVATION. S77 power to act for them ; and by the true and genuihe prin- ciples of holy practice in their existence and operation ; and which cannot be in any such as are under the law, and its Gurse ; and not under grace. From the Scripture light and doctrine concerning these matters, there is important direc- tion to those who have at heart their greatest interest. I begin with suggesting two things that ought to be particularly adverted to. One is, that persons should not rest, or found their hope on mere external privilege. All the members of the visible church are under a dispensation of grace, that encourages sinners to seek God, and to return from their strayings, by the prospect of pardon and acceptance through Jesus Christ. But, as hath been formerly observed, (on chap. vi. 14?.) many are thus under a dispensation of grace, who are not under grace, as to their true spiritual state before God ; but remain under the curse of the righteous lav/, and have the wrath of God abiding on them. Men's trusting to external privi- lege with regard to the state of their souls, is not better than the vain confidence of Jews heietofore, v/ho said within themselves, (Matth. iii. 9.) that they had Abraham to their father > and so were entitled to the privileges of the covenant. A man may have been, by virtue of birth-right, solemnly admitted a member of the church ; he may have a sort of faith, that is no effect or evidence of being born of God ; and by virtue of his profession of it, may externally enjoy all external church-privileges, as a believer, as one in Christ, and under grace. But how little may all this amount to as to his pre- sent real state ; as he may all the time be destitute of that faith, by which he would be truly united to Christ, and so be a member of that church of the first-born (Heb. xii. 23.) which are written in heaven ? Another thing that should be carefully adverted to, is, that persons trust not to their own works of righteousness for their acceptance with God, or for changing their natural state, into a state of grace and favour. All have sinned, and so incurred the curse of the righteous law. If a man should thereafter do his duty as completely in every part as an angel ; he but doth in so far what he was bound to do ; and this doth not make amends for transgression, nor is pleadable against the curse of the law. This must be re- moved by other means than the righteousness of a man's own works. Wliat makes the delusion of trusting to these, for bringing a man into a state of grace, still the more ab- ^78 DIRECTIONS TO SINNERS, surd, iSj that, according to the Apostle's doctrine, which we have been illustrating, a man is incapable of the true ac- ceptable practice of righteousness and holiness, until he is under grace, as to his real spiritual state; being until then under the real dominion of sin. We learn from the Apostle's doctrine, that the condition of a person under the law is truly very wretched. To be delivered from the law, (chap. vii. 6.) is a great deliver- ance ; and to be dead to the law, (that is, to be set free from the thraldom and bondage of it,) as ver. 4. is a happy freedom. Without this, one is incapable of bringing forth fruit unto God, and of serving in the newness of the Spirit. This deliverance and liberty hath been purchased at a costly rate, the crucifixion of the body of Christ. For the law (chap. iv. 15.) worketh wrath to sinners; it denounces a curse against every transgressor ; so that the natural con- dition of every one, not delivered from the law, is, to be under wrath, and under the dominion of sin. As divine love and mercy hath, with infinite wisdom, made a way for the relief and deliverance of sinners, which is set before them by the gospel of the grace of God ; it is of the utmost consequence, in order to persons improving seasonably, truly, and effectually, the great means of salva- tion, which the gospel sets before them, that they should have the most serious consideration, and deep impression of their most wretched spiritual condition by sin, and the curse of the law. Such, however, is the vanity of the mind, the self-flat- tering disposition of the heart, with a strong inclination in men to keep their mind at ease, and this often supported by erroneous notions and principles; that it is a matter of the utmost diflSculty to bring persons to fixed consideration, just views, and serious impressions of their present spiritual wretchedness, and of their fearful prospect of a future eter- nal state. The strongest reasoning, and the most cogent arguments, often appear to have little or no effect in this way. They who become truly serious about their salvation, have commonly occasion to observe a superior hand bringing • them to it ; by some sudden alarming providence, bringing their sins to remembrance, awakening their conscience and heart; by continued or repeated tribulation and affliction opening their ears to discipline ; or by the word of God, particularly of the holy and righteous law, conveyed in a striking manner into the conscience. SERIOUSLY CONCERNED ABOUT THEIR SALVATION. 879 But when it so happens, the love of inward ease Indines the heart to avoid and divert these sad views and apprehen- sions. As when FeHx trembled, on hearing (Acts xxiv, 25.) Paul reasoning of lighteousness, temperance, and Judge- ment to comej and said, Go thy way for this time ; ivhen I have a convenient season, I will call for thee ; so men often deal with their own consciences suggesting to them fearful, but just apprehensions ; they divert them, and resolutely endeavour to avoid them. So it is done by many sinners, with fatal consequence to themselves. It were well that sinners would lay their heart and con- science open to the light of God's word and holy law ; that they should have full views of their manifold sinfulness; that their sins and transgressions should come particularly to their remembrance; and that the righteous judgment of God, and the wrath to come, should appear in their awful reality to their apprehension. But, as nature avoids and abhors every thing that gives dread and terror ; and as men's hearts are disinclined to every view of things that tends to give them low and humbling views of themselves ; there is need of the Spirit of God, whose office it is to con- vince of b.n. If the lav/ gives the knowledge of sin, and worketh wrath, in the sense and apprehension of sinful men ; it doth not so with the proper force and effect, until it is conveyed into the heart and conscience by the power of the Spirit of God ; and that with a degree of light, im- pression, and energy, such as the self-conceit, the vanity and carnality of the heart, cannot surmount or overcome, so as to divert or extinguish it. If awakened sinners under- stood their true interest, they should, instead of avoiding or resisting the Spirit of God, or the convictions of sin, and the impressions he gives, rather pray earnestly for the Spirit, to do this his office more and more powerfully in their hearts and consciences. If they understood the merciful design of God, during this day of salvation, in thus awakening, search- ing, bringing their sins to rememibrance, and pleading with them by his Spirit and law in their con^iences ; they might see cause thankfully to submit themselves to this his dis- cipline in their conscience, and be disposed to fall in with the gracious design of it, betaking themselves by faith to Christ ; who is the end of the law for righteousness to every one that believeth. But matters do not commonly take this turn all at once. If the conviction of sin, and the impression of wrath continue 4. 380 DIRECTIONS TO SINNERS^ to go deep in the heart, and the arrows of the Ahuighty stick fast in it ; the sinner is led naturall}"^ from this to groan and cry out, JVhat shall I do io be saved? And whatever encouraging and comfortable answer to the im- portant question is suggested by the gospel-revelation ; na- ture doth secretly insinuate its own way, and gives a dif- ferent direction. The awakened conscience, sensible of the eternal and indispensable obligation to holiness, to all manner of duty and good works, applies itself thereto, and labours in reformation of life and practice. So far it is right in itself. Indeed, if there is in an awakened conscience a sense of the danger of sinning, with an impression of divine wrath for sin ; and yet the lusts of the heart so far prevail, as to have a free course, and to exclude reformation in practice ; it makes, for the present, a condition of very unpromising appearance. But although practical reformation is right in itself; the unhappiness often in the case is, that sinners incline to trust thereto, and to found their confidence of pardon, reconcilia- tion, and acceptance with God, on their own righteousness and good works. Indeed, in the first state of mankind, it was by the law, and by works of righteousness in conformity thereto, that men were to be justified. Man being without sin, in the perfection of his nature and moral powers, the law could have given life ; and in that state of things, verili/ righteousness shoidd have been by the law. But the state of things is altered ; tlie Sciipiure (Gal. iii. 21, 2S.) hath co?i' eluded all wider sin ; and the law, with all the righteousness of a man in conformity thereto, cannot justify the sinner, or bring him to a state of acceptance with God. Yet this hav- ing been the old way, the bias of nature is still towards it. Though the minds of men under the gospel may have or- thodox notions; yet the ground of hope which the gospel yets before them is contrar}'- to the previous conceptions of the natural mind. It is necessary that the ground of con- fidence and hope which the gospel presents, should be realized to it by a superior light and power. Until it is so, the natural man doth not receive the things of the Spirit, (1 Cor. if. 14.) which are no other than the things of Clirist, (John xvi. l^.) which he is to shew to men effectually: I say, the natural man doth not receive these things of Christ, and of the Spirit, so as to rest his soul on tiiat sure founda- tion which God hath laid in Zion. In that view the heart treats them as foolishness, and doth not trust to them for SERIOUSLY CONCERNED ABOUT THEIR SALVATION. 381 hope and salvation. The self-exalting way of self-righ- teousness is what the natural mind suggests ; is what the natural heart inclines to trust to. It was not owing to any thing peculiar to the Jews, but to principles that are natural to mankind, that (Rom. x. 3.) going about to esiahlish their own righteousness t they submitted not themselves to the righ" ieousness of God, However, an awakened serious sinner, going on in this way of self-righteousness, hath what the Apostle dignifies, Rom. X. 2. with the character of a zeal of God. He labours earnestly for higher and higher degree of devotion ; he la^ hours hard in reforming his practice, and in every good work.. But they to whom the Lord doth at length give a better light, and brings unto a better way, have occasion to observe and acknowledge, that, whilst they were in the course I have been now representing, they have felt a struggle between the law in their conscience, and the flesh, or the power of sin in their hearts, according to the sad experience repre- sented in the past time by the blessed Apostle, Rom. vii. 5 — IS. and that all their concern and labour to avoid and subdue sin, and to be truly holy, hath been miserably un* successful. Being 3''et in the fiesh, not having their nature renewed, nor being under the sanctifying influence of the Spirit of grace ; if the law in their conscience hath strict and urgent demands of holiness, and all manner of duty ; yet the flesh, which (Rom. viii. 7.) is not subject to the law of God, acts rebelliously against it, and exerts itself in unholy lustings and affections. So that with those who are in the flesh, there are motions of sin, even by the law ; though it opposes sin with all its light and authority. If the deluded sinner formerly thought of the law as only requiring external conformity, and so found it easy to have a good opinion of his own purity and righteousness ; yet now the law, which is spiritual, en- tering into the heart, saying. Thou shalt not lust, prohibiting and condemning the inward lustings and affections of the heart that are contrary to holiness ; he now hath by the law the knowledge of sin in good earnest ; hath amazing and confounding views of the extent of sin's dominion, of the deep root and great power it hath in his nature. But though sin is thus discovered in its extent and power, all the endeavours of a serious soul, with all the authority of the law in the con- science, are not able to subdue it. Instead of that, sin taking occasion by the commandment, thereby awakened S82 DIRECTIONS TO SINNERS, ■and irritated, (chap. vii. 8.) works in the heart all manner of concupiscence. If the conscience of the sinner is awakened by the law coming with force into it ; sin in the heart, with its unholy lusts and affections, is thereby likewise awakened, and exerts itself with the greater vehemence. So *m work" ing death to the wretched sinner bi/ that which is good, (ver. IS.) becomes (shews itself to be) exceeding siiifid, exceeding rebellious and wicked, unconquerable by mere human power. The consequence will be as Paul found it, and represents, chap. vii. 9« I ^^* (^H^^ without the law once ; (without its light and authority he entertained a good opinion of his own condition:) but when the commandment came, sin revived, saith he, and I died. Former sins revived in his conscience with a fearful sting, and apprehension of wrath ; and the conscience enlightened by the holy commandment, feeling the force of its authority, and insisting most urgently for presjgriii conformity ; the issue is far otherwise than it ought. Instead of the heart's conforming cheerfully and dutifully with the holiness of the law, sin revives in its various lustings, unholy affections, and rebellious motions ; nor doth the sin- ner find that the authority of the law, or the force of his con- science, or all the endeavours of his yet carnal heart, under the bondage of the law, and not truly sincere on the side of holiness, can subdue these unholy motions and lustings of his soul. His heart being searched by the holy law, his best devotions, good works and righteousnesses, do now (Is. Ixiv. 6.) appear to him as filthy rag^. However wretched his condition had appeared by the wrath which his guiltiness subjected him to ; yet whilst he expected, by his serious care, and earnest endeavours, to bring not only his outward practice, but his heart inwardly, unto a conformity with the holiness of the commandment ; he still had, in his own ap- prehension, some resource in himself, with regard to his com- fort, and the confidence of divine mercy and acceptance. But when, after serious endeavour, under the authority and impression of the law, to restrain sin, and to woik up his heart to a holy temper and practice, the effect is, that sin taking occasion by the commandment, worketh in him all manner of concupiscence ; that sin, actively disposed to lust, taking occasion by the commandment, deceives him, and so slays him ; that sin, that evil principle, shewing its extreme wickedness and power, worketh death in him by that which is good ; even by that good law, by the direction and in- fluence whereof he sometime hoped to come to a good con« SERIOUSLY CONCERNED ABOUT THEIR SALVATION. 383 dition and state : it is now that the sinner dieth indeed, in. his own sense and apprehension, and that Iiis self-coii£dence evanishes. But there is hope in Israel concerning this case. God is merciful. So he hath proclaimed his name, Exod. xxxiv. 6. The Lord, the Lord God merciful and gracious — He hath favoured, yea, he hath purposed the salvation of sinful men ; and hath, with infinite wisdom, provided for accomplishing of it, in a way consistent with all his perfections, tending to establish the authority of his law, and to maintain the ho- nour and dignity of his goverment. He hath provided a Sa- viour, and laid help upon one who is mighty. He hath sent his Son in the likeness of sinful flesh, and hath made him to be a sin offering for us, though he knew no sin, that we might be made the righteousness of God in him. A good ground is laid for the reconciliation and peace of sinners with God by the blood of the cross. If God doth by the instructions and discipline of the law in the consciences of sinners, as with a violent shower of hail, sweep away the refuge of lies, which, through the delusion of their hearts, they have trusted to; he doth, at the same time, acquaint them in the preceding words, (Is. xxviii. l6.) that he hath laid in Zionjbr afouU" datioU) a sto?ie, a tried stone, a precious corner-stone, a sure foundation : he that helieveth, shall not make haste — He that helievelh on him shall not be confounded, as 1 Pet. ii. 6. A Mediator hath, by the appointment of the Father, interpos- ed, to make reconcihation for the sins of the people; and to maintain the peace, and all the interests of his people, by his continued intercession; beijig able (Heb. vii. 25.) to save them to the uttermost that come nnto God by him, seeing he ever liveth to make intercession for them. He is a Captain of salvation, appointed to bring the many sons unto glory : and as he hath been consecrated to this office through suf- ferings, he is able to execute it by his power. It is, at the same time, to be considered, that, according to the various ways in which Christ is set forth and repre- sented to us in the word of God, there is requisite a suitable acting of men's minds and hea;?^ corresponding thereto. Is he set forth as a propitiation, and his blood (his giving his life a ransom) as that which taketh away our guiltiness and condemnation? this requires ^afM in his blood; the faith by which the sinner shall trust in that blood for pardon and peace ; the faith by which the heart shall be sprinkled from ^n evil conscience; and so the conscience purged from dead 6 384 DIRECTIONS TO SINNERS, works ; the Talth that giveth confidence, with reference to that blood, in approaching unto God, even as unto the ho- liest, according to Heb. x. 19- 22. Having — boldness to enter into the holiest by the blood of Jesus, &c. and according to Eph. iii. 12. In -whom we hate boldness and access with con* Jidence through the faith of him. Is Christ represented as the sure foundation which, not man, but God hath laid in Zion f then believing on him, is the soul's secure resting on that foundation, and building thereon a good hope ; which will not give disappointment, or shame, to any ; not to the chief of sinners. For, 1 Pet. ii. 6. He (any sinner ; whosoever heareth the gospel) who helieveth on him, shall not be ashamed. Is Christ set forth as a Saviour, and offered as such to perishing sinners? then faith is a receiving him (John i. 12.) with an eye to the several offices, by which he executes the great undertaking of saving sinners. To receive him not only in the character of our great High Priest, to procure for us reconciliation and peace, and all the blessings of grace; but also in the character of the great Teacher and Prophet, submitting our minds absolutely to his light and instruction, with regard to all tlie truth he reveals: and Hkewise in the character of Lord and King, subjecting ourselves to his go- vernment in the way of cheerful universal obedience; yield- ing ourselves to be ruled by him ; and trusting in his power for all the purposes of our salvation. Thus, I say, faith in Jesus Christ is, in the acting there- of, somewhat varied according to the various views in which the word of God exhibits him to us. Yet we are not to con- ceive as if this variation in the acting of faith in Jesus Christ, made so many different kinds of faith. For the truth is, that true faith in every soul in which it is, hath in it all that these different forms of it import ; and that either implicitly, or more explicitly and sensibly, according as the different Scripture- views of Christ do strike the mind, suitably to the different views and feelings of the soul : in which the in- fluence and power of a superior hand is to be acknowledged. But man is a reasonable being. His trust, and his whole conduct, will be directed naturally according to the light that is in his mind. He cannot found his confidence or hope on any thing, without having in his mind a true perception of it, and a satisfying conviction of its truth and reality. Now the Scripture lepresents the minds of sinful men as ignorant and blind with regard to the matters of God, the things of SERIOUSLY CONCERNED ABOUT THEIR SALVATION. 385 Christ, and of the Spirit. These things of Christ, and of salvation through him, are not deducible from any princi- ples or notions that are naturally in the minds of men. They are (1 Cor. ii. 9-) such as et/e hath not seeuj nor ear heard, neither have entered into ijie heart of man. Now, as it was the Spirit of God that discovers these divine counsels of grace in the gospel-revelation ; so it appears that the in- ward instruction and illumination of the mind by the same Spirit is needful, in order to men's knowing effectually these spiritual and gracious truths, according to ver. 12. We have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that arc freely given to lis of God ; (see also 2 Cor. iv. 6.) It is to be considered besides, that this method of salvation is not agreeable to the disposition of the natural and carnal heart, (as hath been formerly observed,) which powerfully inclines to seek the grounds of a man's justification and acceptance in himself; and to trust to a m.an's own powers and endeavours for sanc- tification. Hence it is that men are so averse to submit themselves unto the righteousness of God, or to despair of their own powers and endeavours, with regard to any thing in the practice of religion. As there is need of a divine illumination of the mind, there is need of a powerful di- vine^influence to renew the heart, and change the disposition of it. Until this divine illumination and influence take effect in the mind and heart, the awakened sinner must be in great perplexity, being painfully sensible of the curse of the law for transgression, that excludes all possibility of the sinner's working out a justifying righteousness for him.self; and having a deep impression and experience of such dominion of sin, as makes it impossible for him to subdue it, or to sanctify himself in any true degree, or in sincerity, whilst under the law, and in his natural state in the flesh. Under these views and impressions, I say, the condition of a se- rious awakened sinner vvill be very doleful. His condition may be fitly represented, in the figurative way, by the case of Hagar the bond- woman, as related. Gen. xxi. 15, l6, 19. When her own provision was spent, she sat desponding and weeping, until God opened her eyes, and she saw a well of water ; which, it seems, was near, when she was most sor- rowful and despondent, though she did not perceive it, until God opened her eyes. S8G AN OBJECTION ANSWERED. In this condition the sinner is called to be assiduous and earnest in prayer to God for his mercy, and for his Holy Spirit, to give that illumination and influence, that will en- able him to live by faith in Jesus Christ ; and to attend in the most careful and earnest manner on the preaching of the gospel, by which divine grace works so great effects on the souls of men : thus endeavouring to watch daily at Wisdom's gates, waiting at the posts of her doors. There is an objection that may be suggested here to this purpose, to wit, by what good reason, or to what good pur- pose, can such sinners be urged and exhorted to do as hath been now said, if the truth of the case is indeed, that a sin- ner in his natural condition, in the flesh, and under the law. Cannot do any thing pleasing to God, or acceptable ; and that no assurance can be given him of any spiritual mercy or blessing to be certainly connected with the utmost exer- tion of his natural powers, which in that state he is capable of, in seeking God and his mercy ? yea, if we will d-eal rea- sonably with such sinners, in advising and exhorting them to earnestness in using the means of grace and of salvation, should we not assure them, if they do what they can by their natural powers, that grace will not be wanting, to con- nect cei'tainly spiritual blessings with tlieir earnest endea- vours ? are we not well warranted in giving them such assu- rance, by what our Lord says, Luke xi. 9 — 13. Ask, and it shall he given you-^^For every one that asketk, receiveth, Sfc» Concerning this, I have these several things to suggest. L It does not appear, that the meaning or design is to connect the promise in this text with any thing of duty or means that a sinner is capable of by his natural powers, whilst in an unregenerate state. The foregoing and follow- ing parables sliew the contrary. Which of you, ver. 5. shall have a friend — and ver. 8. Though he will not rise and give him, because he is his friend — and ver. 13. If ye then, being evil, know how to give good gifts tinto your childre7i—~\t ap- pears then, that t-hcy are these, who by their spiritual state are the friends and children of God, that the Lord means by this declaration and promise to encourage to importunity and j)erscvGrance in prayer. It appears by the Scripture, that it is only the prayer of faith that will be acceptable, and will procure blessings: Ask (in faith,) and it shall be given you ; and. Every one that (thus) asketh, receiveth. So Dr. W.'s paraphrase of ver. 9, 10. And the faith by which men please God, and by which their prayers become acceptable^ AN OBJECTION ANSWERED. S8T cannot proceed from the heart of any sinner, without special divine influence. But however we understand the promise in this place, it must be acknowledged on all hands, that a command to seek God, and to pray to him, is directed to persons who are in their natural unregenerate state. So also are they commmanded to turn to God with their whole heart;, to repent, and to believe in the Lord Jesus Christ ; with the encouraging promise of mercy and acceptance through him. But these commands to repent and believe, with the pro* mises annexed, do not establish a connection between the promised mercy, and any thing that sinful men are capa-* ble of doing by the utmost exertion of their mere natural powers. 2. Though sinners, yet in the flesh, and under the Iaw% can do no work in the manner pleasing to God ; or that would entitle such to any spiritual blessings, by any divine .promise: 3'^et such are capable of conceiving, with deep im* pression, their extreme wretchedness by sin, and its conse- quences. Though their sense of sin and misery does not proceed from the same principles and views as in the chil- dren of God ; yet they may have a deep sense of their mi- sery by the curse of the law,'and the divine judgment, to which by sin they have become obnoxious ; and by their •inability to make themselves free from the dominion of sin in their nature and heart, to subdue sin and the lusts there- of, or to sanctify their own hearts. They are, even in their yet unregenerate state, capable of such a sense of things in these respects, as will destroy their carnal confidences, and bring them very low in their views respecting their state, despairing of all help from themselves or others ; sensible that there can be no help for them but from divine sovereign grace and mercy alone. Surely it is in this posture, and with this sense of things, that sinners ought to lay them-, selves before the footstool of divine mercy. If the Lord will shew the riches of his mercy, and the abounding of his grace, surely he will be most likely to do it to those, by whose views of their own state his grace and mercy will be most exalted, and most glorified. 3. It were most unreasonable to say, that sinners in their natural condition should not be exhorted to pray, to repent, or believe in Jesus Christ, without assuring them of a cer- tain connection between their own exertion of their natural powers, and their obtaining saving mercy and blessings. The Apostle Peter did not think so, when he said to that 388 AN OBJECTION ANSWERED. vilest of men. Acts viii. 22. Repent — and prai/ God, if TERm HAPS the thought oj' thine heai't may he forgiven thee. 4. The command to seek God, and to believe in Jesus Christ, to believe the testimony and record of God concern- ing him, lays obligation to these duties on every one to whom such command is directed ; as it is to every one who hears the gospel. It therefore becomes every such sinner, to be very careful that his conscience and heart be duly affected with the authority and encouragement of such command, and with the obligation it lays upon him ; so as to exert himself, in the duties required, and that with the most earnest en- deavour. Will a person under the law, and feeling its force and authority in his conscience, exert himself in other com- manded duties, as prayer, alms-deeds, and every good work besides ; and should he not, with a view to the authority of the divine commandment, exert himself in earnest attempts to obey it in such duties as have been now mentioned ; yea, should he not be very much excited thereto, by considering, that it is matter of very great encouragement to his dark and comfortless soul, that such command hath been directed to him } Christ is offered to tlie sinner; he should attempt to lay hold of him. His hand is withered ; but he should, without hesitation, stretch forth his withered hand, at Christ's com- mand : which is a command of grace, and often conveys the strength needful for the obedienca required. He should en- deavour to apply to his wounded conscience, and troubled heart, the blood of sprinkling, by which there is peace. He should, as his need requires, endeavour on every occasion, to feed his famished soul with the bread of life, with the flesh and blood of a crucified Saviour, as the gospel repre- sents it before him. Nor should he for this require any other internal call, than that of his needy condition. Neither should he require to have his faith warranted, by having the secrets of the divine counsels displayed to him ; nor needs lie to entertain notions, not sufficiently warranted in the Scripture; as that Christ gave himself alike a ransom for all, and every one of mankind. He hath most sufficient warrant for his faith in Jesus Christ, by the full and free of- fer and call of the gospel, and by God's testimony and com- mand. The sinner continuing in this way of serious efforts, hath no cause to despond ; being under such a dispensation of grace. Though his natural powers and endeavours come AN OBJECTION ANSWERED. 38^ sliort ; it may happen to him as to the impotent man at the pool of Bethesda, (John v.) with respect to an outward bo- dily case. Still sensible of his ill condition, he continued to make earnest efforts. But being quite impotent, his natural powers, and his endeavours, came sho»t. When he had, however, cause to despair of any good coming in that way, divine mercy interposed seasonably, and the Saviour cured Jiim with a word of power. Such an issue the sinner may look for, in continuing the serious use of means and suitable endeavours. What gives effectual relief to the heavy laden soul of a sinner is, when, by the direction of divine sovereign grace, the word of the grace of God doth seasonably impress the mind with special light and power ; so as to realize to it the unseen things of Christ, and of his gospel, with full and satisfying conviction of the truth thereof, and of the report of the gospel concerning the abounding grace of God, the sufficiency and efficacy of the blood of the cross, and the suf- ficiency of Christ as a Saviour, mighty to save ; as well as of the free offer and call of the gospel, as warranting him in particular to receive Christ, to appl}^ the blood of sprinkling to his conscience, and to have peace thereby. By this light, and by the satisfying views of the love of God, as manifest- ed in Jesus Christ, the heart is gained to God : and if a sense of guiltiness and condemnation in the conscience, and if the terrors of the law affecting it, do tend to put the soul to a distance, with alienation of heart from God ; yet by the comfortable light which the word and Spirit of God have diffused into the mind, it conceives such satisfying views of Christ, and his redemption, as disposes and enables the sin- ner to have that faith in his blood by which he is justified, and comes under grace ; even unto that happy state, in which he hath the advantages with respect to communion and inter- course with God, and walking with him in newness of life, that hath been formerly explained. Nor is there, with re- spect to the particular things I have hinted, in the conver- sion of a sinner, occasion to think of priority or posteriority of time; or of a progressive work or exercise : all is instan- taneous in the soul, and in the exercise of its faculties, with regard to these blessed objects, from which by a divine il- lumination it receives peace, life, and comfort. There are, however, some things respecting the subject, of which it may be fit to give some further explication. We learn from John i. 12, 13. that they who truly and sincere- $90 QUESTIONS RESPECTING CONVERSION EXPLAINED. ]y believe in Jesus Christ, are born of God, and their faith is a consequence and evidence of their being so. Now, this, new birth is sometimes ascribed to the Holy Spirit, as John iii. 5. — Bor7i of ivater, and of the Spirit. Sometimes it is ascribed to the word of God, as 1 Pet. i. 23. Being horn a* gain, not of corruptible seed, hut of ijicorruptible, by the word of God. So James i. 18. Of his own 7vill begat he 21s with the word of truth. How is it to be understood, that this new birth is ascribed to these different causes ? But there is no difficulty in the matter. These are not opposite or inconsistent causes ; but causes co-operating, the one in subordination to the other. For, on the one hand, according to Gal. iii. 14. we receive the promise of the Spirit through faith \ that is, the doctrine or word of faith, the gos- pel : and (as 2 Cor. iii. 8.) the gospel is the ministration of the Spirit. So by the gospel the Spirit is conveyed into the heart. On the other hand, the Spirit gives efficacy to the gospel in the minds and hearts of men. He doth by a plea- sant exertion of mighty power change the disposition of the heart, forming it for God, and putting a new spiritual life and strength into it ; while at the same time, by the word of the promise, or of the gospel, (the blessed means by which he worketh,) he conveys that comfortable light, and satisfy- ing conviction into the mind, that hath the happy effects be- fore mentioned, of turning the heart to God, with faith in the Lord Jesus Christ : thus working on the souls of men in a manner suitable to their faculties and rational nature. On this occasion some may readily suggest what they consider as a considerable difficulty, thus : In that regenera- tion by which men are begotten, or born, of God, the prin- ciples of holiness are infused into the soul. If then this be- ing born of God, is previous, in order of nature, to the faith, by which the sinner is justified, it follows that the sinner's sanctification is previous to his justification, by which he comes under grace; which they may readily consider as a notion of hurtful tendency, and contrary to the statements concerning sanctification we have given. It will tend to elucidate this matter, that we distinguish between the habit, or physical principleof sanctification, and the practice of holiness. As to the first of these, it is plain from the texts formerly cited, (John i. 12, 13. and 1 John V. 1.) that being born of God, is previous to a man's truly ■believing in Jesus Christ. Yea, we may be satisfied about it, by considering the nature of things. If faith is not pro- QUESTIONS RESPECTING CONVERSION EXPLAINED. S^l perly or merely an act of the Holy Spirit, but an act of the human soul ; it cannot be produced without a principle in the soul, that shall be an adequate cause of such an act. A gracious act, as faith is, cannot be without a gracious principle producing it. It is, at the some time, to be observed, that when, for the relief of a burdened and distressed soul, the word of faith en- ters into the mind, with the influence of the Spirit of faith, whose power renews the heart ; the first thing that must fol- low in sucli a soul, by means of the light which the Holy Spirit introduces into it by the word of God, is that faith in Jesus Christ, and in his blood, by which the sinner is justi- fied, and so comes under grace. From this it follows, that the practice of holiness and good works cannot intervene between a man's being born of God, and his coming under grace by his justification. It appears -also, that asserting a man's being born of God to be previous tojustifyingfaith, is very consistent with what hath been said in the explanations formerly given ; to wit, that a man can- not have all that is essentially requisite to the true and ac- ceptable practice of holiness, until, being justified by faith, he comes under grace. As it appears, by the texts formerly cited, that being born of God is previous to one's exercising faith in Jesus Christ ; the same thing appears further from the language used in these texts, which mention the sanctification of the Spirit previously to believing. So 2 Thess. ii. 13. — God hath from, the beginning chosen you to salvation, though sanctijication of the Spirit, and belief of the truth. So also 1 Pet. i. 2. Elect '^through sanctification of the Spirit into obedience, (that is, obedience to the gospel by that faith in Jesus Christ, which it especially requires,) and sprinkling of the blood of Jesus Christ. It is still to be remembered, that this sanctification of the Spirit is the consequence and fruit of Christ's having died, having risen again, having ascended to the right hand of God, and his having (John. xvii. 2.) received power over all flesh, that he might give eternal life to as many as the Father hath given him. As the Scripture-evidence respecting this point is clear, I think none need to apprehend any ill consequence from as- serting, that the sanctification of the Spirit, which is the same in the stricter sense, as being born of God, is, in the nature of things, previous to the faith by which the sinner is jus<* tified. 592 QUESTIONS RESPECTING CONVERSION EXPtAlNjBD; But with respect to holy practice ; as it is a rational prac- tice proceeding from a right and sincere disposition of the heart, influenced by right views, to a right end ; the truth stands that hath been here asserted, that none is capable of such a practice and course, but one who is justified, and un- der grace : and that such practice of holiness and good works cannot intervene betwixt the sanctification of the Spirit, and the sinner's being, through faith, justified, and brought un- der grace ; as hath been said before. What hath been now observed, may servo to answer a question which has been thought to have some difficulty ; to wit. How can it be accounted for, that in the chain of grace represented Rom. viii. 30. a matter so important as sancti- fication is not mentioned? It hath been endeavoured to solve this difficulty in various ways. But as the calling is by the sanctification of the Spirit, and belief of the truth ; I see no good reason why sanctification may not be under- stood to be included in the calling there mentioned ; which is a holt/ callings 2 Tim. i. 9. and Christians are said to be called saints, Rom. i. 7. 1 Cor. i. 2. that is, saints by their calling. It will not be amiss in this place, I think, to consider Another question respecting the conversion of a sinner ; to wit. Which takes place first in such souls, repentance, or faith in the Lord Jesus Christ ? I expect it will appear, by a due consideration of this point, that it is not of such importance as some have thought. But to proceed distinctly. Sometimes repentance is mentioned in Scripture in a more large and comprehensive meaning. So Luke xxiv. 4?. That repentance and remission of sins should be preached in his name — Acts iii. 19. Ixcpentye thercforCy and becomerled, that your sms may he blotted ont — and Acts v. 2L Hiin hath God exalted — to be a Prince and a Saviour, for to give repentance to Israel, and remission of si^s. Now, as justification and ' remission of sins are by faith in Jesus Christ, which is not mentioned in these texts ; it is plain, that repentance, which alone is mentioned in them, as required m order to re- mission of sins, includes that faith in Jesus Christ, with which justification and remission of sins is connected. We are therefore by repentance, in such texts, to understand all that is comprehended in the jconversion of a sinner: and so it seems to be for explication of repentance, according to this larger meaning, that, being converted, is added. Acts. iii. J 9. Repent — and be converted. O^CESTIGNS RESPECTING CONVERSION EXPLAINED. oQ^ At Other times, repentance, and faith in Jesus Christ, are distinguished, and distinctly expressed; as Acts xx. 21. Testifying both to the JewSj and also to the Greeks, repent- ance ioivards God, and faith towards our Lord Jesus Christ. 1. Repentance towards God. The sinner hath strayed from God. He set up his own will, his lust, and the desire of self-gratification, in opposition to God. He withdrew himself from his authority and rule, and sought his happi- ness in the creature, and not in the Creator, who is blessed for ever. The heart, under the influence of carnal lusts, wandei'S in pursuit of good and happiness in the enjoyment of the creatures ; and being insatiable by any thing found in them, says, (so do the mamj, Psal. jv. 6.) Who will shew us any good ? But the soul of the sinner, deeply convinced of sin, and its fearful consequences, by the law ; distressed with its terrors ; persuaded of the vanity of its former pursuits after imaginary happiness ; being now renew^ed by the sanc- tification of the Spirit before mentioned ; and viewing God in the encouraging and amiable light, in which the gospel represents him; doth, with shame and sorrow for his past conduct and straying from God, return to him, to seek his happiness in. him, in his favour and enjoyment, as Psal. iv. 6. Lord, lift thou up the lighi of thy countenance upon us ; yields himself to his government and rule, with sincere pur- pose of dutiful obedience. Thus we see repentance explain- ed by turning to God, Acts xxvi. 20. — That they should re- pent, and turn to God. See also 1 Thess. 1. 9- 2. Faith toward our Lord Jesus Christ. The faith here mentioned, is not the faith of God's being and perfections; nor the faith of the word of God, as it marks out to us the way in which we ought to walk ; nor the faith of a future life and happiness. All these are indeed comprehended in faith, in the large sense of it. . But the faith here mentioned, with respect to the conversion of a sjnner, h faith towards the Lord Jesus Christ. God hath in himself infinite Glory, excellen- cy, and amiableness : but it is the glory of God that shineth in the face of Jesus Christ, (2 Cor. iv. 6.) that malces him especially amiable in the eye of the sinner, and that doth ef- fectually attract his heart toward God. It is Christ, and him crucified, that the sinner needs to be told of, to encou- rage his conversion and approach to God. It is the blood of sprinkling that alone gives confidence to the guilty soul in returning, and approaching to God. By his mediation Christ is the way, John xiv. 6. and no inan cometh unto the Father 594 QUESTIONS RESPECTING CONVERSION EXPLAINED. but by him. In the conversion of the sinner, God is the end, and Christ is the way to that end : and thus it is that the conversion of the sinner imports, repentance towards God, and faith towards our Lord Jesus Christ, Now, as to the question concerning the priority of repen- tance or faith, the one to the other; it is right to understand and hold, that the hght which entcreth into the mind by the ilhimination of the Holy Spirit, and by the word and doc- trine of the gospel, shewing, in the most satisfying manner, the truth, realitj^, and excellency of the things of God, of Christ, and of things unseen, must be prior in the soul to any particular acting of grace, which is necessarily directed and influenced by this light ; which is the light of faith, as it is the evidence of things not seen. But if we consider the question as respecting the activity of the soul in conversion ; then, as I have said, that in con- version God is as the end in which it terminates, and Christ the way to that end, through faith in him ; the only way in which the sinner can come to God acceptably, and with any well founded confidence : then the question concerning the priority of repentance or faith is such as this other question ; Which is first, in order of time, or of nature, my setting out for Edinburgh, or my taking the way to it ? which were an useless question. It has been right and useful to consider faith in Jesus Christ, and repentance, separately ; and to give different de- finitions of them. Yet as they are acted in the soul, they are involved the one in the other ; and as they are acted in- wardly, both might well be comprehended in the following definition — " Repentance unto life, or the conversion of the '' sinner, is a saving grace, whereby a simier, from a true *' sense of his sin, and apprehension of the mercy of God in " Christ, turns from sin unto God, founding his confidence, '^ and resting on Jesus Christ for pardon and acceptance *' with God through his mediation, and for complete salva- " tion." I know that some will not bear to hear that repentance is previous to justification ; but will have it to be wholly the consequence and effect of a sinner's being justified, and com- ing under grace, and that repentance is, from thenceforth, the continued exercise and practice of the Christian to the end of his course. I doubt not but many such do mean what is right in the main, though their way of conceiving things hath this evident inconvenience, that it would direct them QUESTIONS RESPECTING CONVERSION EXPLAINED. 395 to express themselves in a way contrary to the language of Scripture, which calls on sinners to repent, in order to (and so previously to) the remission of sins. It may tend to give some further light concerning this point, that we consider how, and in what cases the true be** iiever is required in Scripture to repent, or is said to repent. 1. I observe, that when such have considerably declined with respect to their love, fruitfulness, or integrity, they are called on to repent. Thus, Rev. ii. after giving commenda* tion to the angel of the church of Ephesus, the Lord says, ver. 4, 5. / have somewhat against thee, because thou hast left thyjirst love. Remember therefore from whence thou art fallen, and repent, and do the first works. Thus also in that same chapter, the angel of the church of Pergamos having much offended the Lord, by suffering those who held the doctrine of Balaam, and those v/ho held the doctrine of the Nicolaitans, the Lord says to him, ver. l6. Repent — So likewise the angel of the church of Laodicea having fallen into a fearful condition of hikewarmness, the Lord says to him, chap. iii. I9. Be zealous therefore and repent. 2. When a Christian hath come under the predominance of any particular lust, he is called to repent, and forsake it, and the practice that hath been the consequence thereof. Thus the Apostles having, Matth. xviii. 1. shewn pride and ambition to be very predominant in them ; the Lord said to them. ver. 3. Except ye be converted, (the same in meaning as. Except ye repent, J and become as little children, ye shall not enter into the kingdom of heaven. Job was happy as to his state and general character, and gave a very exemplary proof of patience ; yet in one thing he was dangerously wrong, because (chap, xxxii. 2.) he justified himself rather than God ; so far even as to insinuate what v/as reproachful to God with regard to his dealing with him; saying, (as Elihu represents, chap, xxxiii. Q, 10.) I ayn clean without transgression — Be- hold, hefindeth occasions against me — This in Job's views and disposition might continue to be matter of controversy be- tween God and him. But by Elihu's pleading with him, and more especially by the Lord's own appearance and plead- ing, he was at length brought down from his height ; and after so confident pleading his own righteousness, and im- peaching divine providence, he comes to this,, chap. xlii. 6. / abhor myself, and repe?it in dust and ashes. It was then, and not till then that the Lord gave forth judgment for him against his friends, and turned the captivity of Job. It is SQ6 questions respecting conversion explained. only in such special cases as these, that I observe sincere behevers, or true Christians, called on to repent ; or the word repent used with respect to their disposition and course. According to our conception, wo may, perhaps, say, that the whole life, exercise, and practice of a true Christian, is no other than repentance continued and extended to the end of his course : nor can I think that way of conceiving things is to be found fault with. But we are inquiring here concern- ing the Scripture meaning of the world ; and as to that I have not observed any where in Scripture, that the ordinary exer- cise and practice of the Christian is set forth under the name of repentance. These things which some do conceive as a continuation of repentance, should, according to Scripture- style, be accounted /r?///* or works meetjor repentance, Matth. iii. 8. Acts xxvi. 20. rather than be called any of them, or the whole together, by the name o^ repentance. Let me observe, by tlie way, this alfords what may satisfy us about the meaning of our Lord's expression, Luke xv. 7. where he explains his parable of the hundred sheep, whereof one was lost, and recovered, to the great joy of the owner ; / say unto you, that UkeTvise joy shall be in heaven over one sinner that repenteih, more than oer ninety and nine just per- sons, ivhich need no repentance. It seems reasonable to think, that the ninety and nine sheep are creatures of the same species with the sheep that went astray ; that is, not angels, but men. Who then are the ninety-nine just persons among men, who need not repentance ? What hath been just now observed helps us to answer. They are those sincere Christians, who walk uniformly in a pure and upright course, free of any remarkable sins, or predominant lust ; labouring earnestly to perfect holiness in the fear of God. These, ac- cording to the Scripture-style and use of the word, need not repentance. Some earnestly maintain, that repentance is not previous to, but is a consequence of justification j in order to secure against the legal disposition, which men are naturally so prone to, or rather, that is so deeply rivetted in men's hearts natu- rally ; and which is indeed of the worst tendency and con- sequence to the souls of men. Upon the same view, some liavc denied regeneration, or the sanctification of the Spirit, to be previous to faith or justification. It is certain, how- ever, where true regeneration is, and the sincerity of repen- tance, that there Is a disposition of heart the most remote from legal. At any rate, when men would provide an anti- QDESTIONS RESPECTIN GCONYERSION EXPLAINED. ^97 dote against error upon one hand ; they should be vcr}- care- ful that they strike not against the truth, on the other hand, or give advantage to the adversaries of the truth. To me it appears to be the truth clearly set forth in the word of God, tliat no sinner is justified but the penitent sinner ; and that the penitent, or repenting sinner, is justified by faith alone, by faith in Jesus Christ, and in his blood ; from which blessed object faith derives its virtue to justify the sinner, and not from any thing in a man, previous, concomitant, or subsequent to his faith ; however certainly connected true unfeigned faith is with good dispositions and good works. To represent re- pentance distinguished from faith, as in a class of co-ordinate conditionality with faith in the matter of justification, or at- taining an interest in the covenant of grace and blessings thereof; I cannot consider otherwise than as a notion ill founded and of hurtful tendency. Thus we take considerable time, and use manj'- words, in explaining what happens instantaneously in the human soul, so as not to be measured by time. A ray of divine light, by one declaration or promise of God's word, entering the mind and heart, with an effectual touch of divine power, may effect, in an instant, in the soul of a serious and humbled sinner, all that hath been here said concerning the sanctification of the Spirit, repentance towards God, and that faith in Jesus Christ, and in his blood, with which the justification of the sinner is immediately connected, and that hath for its cer- tain consequence, freedom from the dominion of sin and holy practice. One or two things remain, however, which it is fit to add in this place. Though as to the great substance of it, the conversion of the sinner is effected as hath been represented ; vet there may be a considerable variety as to manner and circumstances. The spiritual state of all men by nature is the same ; yet there may be a great difference as to circum- stances. Some are in great ignorance ; their course hath been in remarkable opposition to purity ; and tlfey have per- haps fallen into ways of gross wickedness, highly dishonour- able and provoking to God. In such the law giving the knowledge of sin, and working wrath, often strikes the con- science with greater force, and teiror ; and alarms the whole soul, to a high degree : so that, if divine goodness and care did not secretly work to prevent it, the consequence might be fearful. In such, when divine grace directs these con- victions to a happy issue, their conversion and relief by faith , may be more evident and observable, and sensibly comfort- s 398 QUESTIONS RESPECTING CONVERSION EXPLAINED. able in a liigher degree. The Lord may likewise design to prepare some for more special usefulness, or for more special trials, by greater experience of the terrors of the law, and of the consolations of grace. Yea, some have greater softness, vivacity, and sensibility in their natural spirit and temper ; and thereby more sensible tenors and consolations than others, who have perhaps the reality of this work in greater degree, and with greater effect in all holiness and good fruits. Upon the other hand, some have been brought up under the purity of the gospel, and with a greater degree of light and knowledge; perhaps under the best examples, which have not altogether been without effect, being preserved from the more gross ways of the world ; and possessing, perhaps, greater natural vigour of spirit, with greater equality and sedateness of natural temper. Though such have expe- rienced most serious conviction, and deep impressions of their sinfulness, and their wretchedness by sin ; yet, per- haps, the law of God doth not strike them with such sensi- ble force, or alarm them so very much by its terrors. The law may impress them more gradually, and may (if I may with propriety use the expression) soak by degrees into their minds and consciences. In such their relief, peace, and comfort, through faith, may at first be less sensible and ob- servable. But the word of the grace of the gospel entering i-nto their minds and hearts by slower degrees, their faith grows up to greater strength, and with its proper effect in holiness and fruitfulness in every good work. At any rate, as to vital principles, whatever difference maybe js to manner and circumstances, yet matters will be with eve- ry soul truly converted to God, according to the general views •^iven by tlie Scripture, which acquaints us, that they are (Matth. ix. 12.) tlie sick who need the physician ; that (1 Pet. ii. 7.) to them who believe Christ is precious ; that true iaith will not allow the Christian to be habitually (2 Pet. i. 8.) idle and unfruitful in the knowledge of Christ. It will be .m active working principle; a faith that worketh by love. Another thing fit to be added here is this : However need- ful the ministry and discipline of the law in the conscience and heart of a sinner, giving the knowledge of sin, and of v.'rath, is, to determine him to flee for refuge ; yet he is not to consider the views and impressions that come in tliis way, as qualifications that entitle him to the comforts of the gos- pel ; or to think, as if without these in a certain measure and degree, it were unwarrantable and unfit for him to lay hold of Christ, or of any comforts of grace. If he is truly QUESTIONS RESPECTING CONVERSION EXPLAINED. SQO and seriously convinced of his need of a Saviour, it were well for him even immediately to betake himself to him, believing in him. If they are the sick that need the Physician; it were vain and highly imprudent to stand off till they were more sick. Man}^ a life has been lost in that way. What- ever the disorder, whatever the pain, as to the degree of it ; it were good for a man to betake himself soon and seasonably to the Physician. Delay in such cases is often hurtful, and extremely dangerous. It were good for a man to be often thinking seriously concerning his spiritual condition ; which is his most important interest. When he is so, and obtains increased views and impressions of sin and wrath ; it were good for him, having Christ and his grace set before him, and freely offered, to endeavour, having an eye upward for divine influence, to lay hold of Christ by faith, to apply the blood of sprinkling to himself, for giving him peace ; and to apply the comforts of free and rich grace, and of the pro- mise suitably to his condition : yet tJiis still so, as that the conscience and heart shall be kept open to further views and convictions of sin, and of judgment for it, from the law; in order to cause a man take the more fast hold of the hope set before him, (which is the hope of righteousness through faith. Gal. v. 5.) to hold Christ the more precious, to have the greater relish of the consolations of grace, and of the promise; and to have ever the greater fear of sin, as of the greatest of all evils. The special design of this section was, to point out what direction the Scripture, particulary the context we have been considering, gives to sinners, yet in their natural, unconvert- ed state, with respect to their most important interest, espe- cially with regard to their justification and sanctification. When the sinner, who hath been at ease in his sins, is first awakened to seriousness, what especially affects his mind and conscience is, the law as it worketh wrath, and the great concern is to be freed from condemnation and judgment. Some, when \hej have got some kind of peace and settle- ment of mind with legard to this matter, take their ease and have no further concern. They rest in a form of religion^ with no real holiness, or fruitfulness. But they, in whom this work comes to a better issue, through the mercy of God, are led farther into themselves, to perceive the alarming dominion which sin hath in them, and their inability to sanctify themselves. This becomes matter of weighty concern with them. 2 400 CONCERNING TRUE EVANGELICAL PREACHING. The remedy with respect both to the sinner's guilt and liis depravity, is, to be made free from the law and its curse. Whilst he is in this condition, as he is under wrath, so sin hath dominion in him. He is at once delivered from the divine wrath, from the dominion of sin in his heart and na- ture, and made capable of holy practice, by being justified through faith, and brought under grace, Rom. v. 1, 2. with chap. vi. 14. Sinners coming into union with Jesus Christ by faith, they (Rom. vii. 4.) become dead to the law (free from its curse and bondage) by the body of Christ, that they .should be married to another, even to him who is raised from the dead, that they should bring forth fruit unto God. This is the doctrine of the Scripture, and the way which it marks out to sinful men» in which alone they can come to a capa- cit}' of bringing forth fruit in a practice truly hoh'^, and ac- ceptable to God through Jesus Christ. We should now shew what direction our context affords, as to comfort, and holy practice, to persons now truly in a .state of grace. But as this will, in some form, come in our way hereafter, I shall not lengthen this section, by saying an}' thing particular concerning it in this |)lace. SECT. IV. Concerning true Evangelical Preaching. We proceed now to point out some directions tliat our con- text, and the Apostle's doctrine in it, afford to the preachers of the gospel. As there ^re commonly persons differing as to their spiritual condition and state in every public audience ; the discourses should exhibit things suited to such various conditions of men. There may be such difference in the case, even of persons in the same unconverted state, that mav require their being addressed and treated in a different inanncr. Some such are quite secure and thoughtless about their -condition ; whilst others of them are serious, and un- der the sharp discipline of the law in their conscience. There may also be considerable difference in the particular condition and circumstances of persons in a state of grace : some sucli eyre weak ; others a?:e strong. A distinction that includes all the members of the church is. That some are in their natiiral condition, under the law and its curse, and under the ^Ivmlnion of sin : and that othcjs are in a state of grac'e. As i CONCERNtNG TRUE EVxVNGELICAL PREACHING. 401 the Apostle says of the ancient Israel, Rom. ii. 28. He is not a Jew, which is one outwardly, neither is that circumcision, which is outward in the flesh ; and chap. ix. 6. Thei/ are not all Israel, which are of Israel ; so may be said of the New- Testament Israel, the gospel-church. All members of the church externally are not the true circumcision described, Phil. iii. 3. It is, however, the way of some preachers to consider all their audience under the general character of believers and Christians, (as they are by profession and outward privilege,) and to exhort them indiscriminately, without any hint of the difference that may be, as to their real spiritual state, to the practice of holiness : explaining it, and each particular virtue, and enforcing these with such motives as the nature of the subject affords ; pressing them to labour earnestly to over- come their evil habits, and withdraw themselves from under the power of them, and by careful attention to their heart and practice, to acquire new habits of holiness and virtue ; encouraging sometimes their sincere endeavours in this way, with the prospect of the aids and assistances of the Holy Spirit. As to these, the children of God do indeed need them, with regard to all their course, work, and exercise : but persons in their natural state, need much more than par- ticular aids and assistances. This way of preaching tends to keep persons in ignorance of their natural condition, and of the sad disadvantage which they therein labour under, with respect to true holiness ; ar to cause them overlook it, and to imagine their powers amount to more than they do. It is certain, there can be no true holiness, no sincere serving of God, until a person is made free from sin; T om its dominion. It is in that order that the Apostle conceives and represents things, chap. vi. 22. Being made free from sin, and become servants to God, yc have your fruit unto holiness. It is right that a man shoiikl strive against ill habits : but there is a great deal more in the dominion and slavery of sin, than acquired evil habits. The dominion of sin is too strong for any human power or endeavour. The Apostle says, chap. viii. 3. that the law could not make a man free "from the law of sin and death. Wliy ? the law doth not encourage reformation (so some ex- plain) by any promise of pardon. True; but this is not all ; nor is it to this that the Apostle ascribes the disability of the law : but he says, the law could not make a man free, in that it was weak through the flesh, the corruption of our natuie, S 402 CONCERNING TRUE EVANGELICAL PREACHING. that evil principle in men, whose tendency and influence is ever in opposition to the direction and demand of the holy law. The case hath required a great deal more than were requi- site for curing and reforming any mere ill habits. It requir- cdj as we have seen, that Christ should become a sacrifice for sin ; as to procure pardon, and to bring sinners under grace ; so to procure, that sin should be condemned to be ejected from its throne and dominion. It becomes sinful men to labour in every way of duty and means against sin. But the condemning sentence against sin must be first truly executed by a superior hand, before a man can do any thing sincerel}^ and successfully in tlie matter. So the Apostle .says, chnp. vili. 2. The Law of ihc Spirit of life in Chrid Jcsris halJi mntle me free from the law of sin and death. 'Xhc first main intention therefore of the preacher, with rcsj)ect to such sinners, should be to bring them truly to Christ, by the faith that would truly unite them to him ; and derive from him peace and comfort, sanctifying influence and strength ; that so, being married to him, they might bring forth fruit unto God. Subservient to this main intention is this other ; to wit, to acquaint such sinners with the wretchedness of their con- dition, by the light of the law ; to shew them the evil of sin in itself, and the fearful judgment, curse, and wrath, which by the law is due to it ; to explain to them the holiness, which the holy and spiritual law requires ; and, besides their actual sins, to mark out to them the contrariety to this holi- ness, which they may observe in their own nature and heart, by comparing these with the perfect rule, and the light of the word of God : and to convince them by the word of God, and what they may find in their own experience, how im- possible it is for them, (being the slaves of sin, and it having invested all their faculties and powers,) to reform or sanctify their own hearts, or to practise holiness in a manner truly sincere, and acceptable to God. At the same time, with a view to sinners becoming seri- oiis and earnest in the matter of salvation, it is fit, that the {Treacher lay fully before them the abounding and exceeding riches of divine grace ; the sufficiency of the Saviour; his love to sinners ; the complacency he hath in their betaking themselves to him ; and the absolute freeiiess, (without money and without price,) with which Christ, and all grace is offered in the gospel ; even to the chief of sinners. This CONCERNING TRUE EVANGELICAL PREACHING. 403 should be done in such a manner as to obviate the tempta- tions of various sorts, which arise from their own ignorance and mistake;, or from the device of the enemy : which, by reason of the darkness and weakness of their minds, they are commonly too ready to entertain to their great hurt. It was appointed anciently, that the highways to the city of refuge should be open and clear, that nothing might impede the course of a man thither, when he was fleeing from the aven- ger. So should the preacher labour, by the direction of the word of God, to obviate and remove every thing that might discourage or hinder the motion of a serious and humbled sinner towards Christ by faith, for refuge and salvation. I have noticed the directions, wliich our context affords to sinners themselves, with regard to their wretched natural state. As these may serve likewise for the use of the preach- er, in dealing with such ; I shall insist no longer on this part of the subject. The other class, of whom the preacher ought to have much consideration, are sincere believers, who are truly in a state of grace. The important intention with regard to tliem is, the building them up in holiness and comfort. In com- fort, particularly in what concerns their sanctification ; as indeed their feelings and experience do often occasion more sorrow and discouragement with regard to this subject, than with regard to any other. Yet it is of great importance that their comfort and joy should be maintained ; as the joy of the Lord is their strength. We see the Apostle in our context acting on this view very remarkably. His special purpose is to exhort to the prac- tice of holiness ; to the avoiding and resisting of sin. Bur he brings forth every argument, cloathed, as it were, with consolation, respecting the subject (concerning which Chris- tians do commonly find such cause of discouragement,) and respecting the happy and certain issue. To be dead to sin, (chap. vi. 2.) affords a strong argument, why Christians should not live in sin. But how great the comfort, to be made free from its dominion, as that expression imports ? Christians are obliged to be in practice conformed to Christ's death, and to the design of it. But how great the cotnfort, that they have fellowship with him in his crucifixion and death ; so that, though sin remains in thenf, ajid gives them much molestation ; yet the old man is crucified by virtue of the cro&s of Christ; and so being enervated and weakened, they may take courage to decline its service ? If Christians 4 404 CONCERNING TRUE EVANGELICAL PREACHING. ]iave fellowship with Christ in his death, wlierehy they are made free from the dominion of sin ; how unspeakably great the consolation, that they shall be planted together in the likeness of his resurrection ; and, having died with him, that they shall live with him in newness of life here, and in eternal life hereafter; and may reckon themselves to be dead indeed unto sin, (made free from its reign and domi- nion,) and alive unto God through Jesus Christ ? Such con- solations tend greatly to sweeten and recommend to the heart the arguments enforcing holiness and holy practice. This particularly hath that tendency, chap. vi. 14. Sin SHALL NOT Jittve dominion over you\ for ye are mt tinder the law, but under grace. As if he had said. The law would have left you wholly to your own free will ; to stand or fall according to its direction and determination. If a sinner were delivered from the law and that miserable condition into which his sin had brought him, and put anew under the law ; he could have no security for preserving himself from coming anew and quickly under the dominion of sin. But the Christian being under grace, the object of special divine favour, yea, a child of God ; divine grace will take care that he fall not under that thraldom again ; according to the declaration of the last mentioned text ; rfnd according to the promise of God's covenant of grace, Jer. xxxii. 40. And though the means needful to be used, by way of chas- tisement, may be so bitter and painful, as may make sin ever fearful to him ; yet he will be recovered from his stray- ing, and from his disordered frame; his faith shall not fail, or be quite eradicated ; but his seed shall, by divine influence and care, abide in him. Thus the Apostle goes on, com- forting, and exhorting at once, by the most encouraging considerations, and the most cogent arguments, to ver. 22. But now being made free from sin, and become servants lo God, ye ha e your fruit unto holiness, and the end everlast- ing life : in which words he gives a summary of what he had said more largely in the whole chapter. Let us go a little farther in observing how the Apostle manages this subject. As the condition of sinners under the law is so extremely miserable, the Apostle sets out on that subject, chap. vii. 4. with stating this very comfortable sentiment to Christians ; to wit, that they were dead to the law, and entered into marriage with a better husband, by whom they would become fruitful in holiness. It is not un- til after this, that he shews from his own experience, when CONCERNING TIIUE EVANGELICAL PREACHING. i05 under the law, how great the power of sin, in opposition to holiness, is, in the case of those who are under the law. But as sincere Christians, acquainted with the spirituality of the law, and with their own hearts, might find still with themselves what was very opposite to the holiness of the law ; there was great need of providing comfort against this. He doth so by representing his own case and expe- rience in his state of grace, in order (as Augustine said ju- diciously) that a sincere soul might not conceive excessive dread or discouragement from what the Apostle found iu his own case: and in the end he leads the true Christian, ver. 25. to a joyful thanksgiving to God for what he had at- tained, and for his happy prospect. Thus the Apostle's arguments against sin, and for enforc- ing the practice of holiness, are all along dipped in consola- tion ; and this way ought the preacher of the gospel to fol- low in exhorting Christians to holiness. Yet often it is needful, in dealing with Christians, to ad- minister something else than mere consolation. The case even of true Christians is commonly various. If some especially need comfort ; others need something else in the mean time. For this we may observe the Apostle's distinction and advice, 1 Thess. v. 14. Warn them thai arc iinruli/, or dis' orderly. If a Christian doth in his practice, perhaps in a remarkable degree, leave the rule of holiness, and act con- trary thereto ; it is needful, for recovering him, to warn him with proper authority, and sharpness of rebuke, ac- quainting him with the danger of his present course : it is not comfort that is then most needful or fit. — Comfort the feeble-minded. Some Christians, through the weakness of their spirit, do not retain their comfort ; but it is easily shaken or overturned ; especially when there is the pressure of heavy affliction and tribulation, with various temptations. Their case needs to be carefully attended to ; and all pro- per means used to revive and strengthera them ; and to establish them in comfort and hope through foith. — Support the iveak. Some labour under too great degree of ignorance, (as, for instance, of the Christian Gentiles their full liberty from all the Mosaic yoke ; which was the weakness of some heretofore, Rom. xiv.) and with unsteadiness of temper otherwise; their ignorance makes them easily stumble,* or puts them in danger of going out of the right way. Such •need to be supported by those who are strong, pai'ticularly 5 406 CONCERNING TRUE EVAICGELICAL PREACHING, by their teachers, with proper instruction, increase of h'ght, and with charitable condescension to their weakness ; so as not to give them needless offence. Though, as to matters of necessary and strict duty, other Christians or ministers are not to be brought into bondage to their weakness, by virtue of any claim they can found on considerations of of- fence. Thus true Christians should, according to their different cases, be somewhat differently treated. But it is still true in general, that Christians, from their inward and outward condition in this evil world, do need that care should be taken by preachers, and others, to labour in advancing and establishing their comfort, in the proper, seasonable, judi- cious, and well warranted manner. — I should now proceed to the other special purpose which a preacher of the gospel should have in view, with respect to true Christians, and that is, the advancing them in holiness. But I choose a following place for that subject. Before we go farther, we have full occasion to observe, of hovv' great importance it is, to preach the special doctrine of the gospel ; the doctrine of faith : and that not only in Older to give sinners encouragement respecting free justifi- cation ; but also with regard to sanctification. The gospel, the doctrine of faith, is the special truth of God, and of di- vine revelation, this is the great means of sanctification ; ac- cording to that declaration and petition of our blessed Sa- viour to his Father, John xvii. 17. Sanctify them through thy truth ; thy word is truth. It is not always the gospel that is delivered from the pulpit. A man may preach very sensibly concerning the divine perfections, and the authority of God's government and laws. He may set forth the general obligations to duty and obedience. He may inculcate the amiablcness of vir- tue in general, or of particular virtues ; and may represent njany worthy examples, for men's encouragement and ex- citement. He may earnestly call on men to repent of their sins, and to reform the disposition of their hearts, and th.eir course of life. He may inculcate this with all the advan- tao-e of elocution, earnestness, and action, that would en- title him to the character of the complete orator. The com- position may be very skilful ; the language elegant and j^athetical ; and the preacher may be so greatly applauded, that it may sometimes be said. He hath his reward. Not only may the ears of the hearers be tickled; but their minds CONCERNING TRUE EVANGELICAL PREACIHNd. 407 may be very agreeably entertained with sentiments that are in themselves just, and with many a good thought. Yet in all this there may be nothing, by which a soul may be relieved and refreshed, that labours, and is heavy laden ; nothing by which a serious soul may be directed to the pro- per sources of sanctification. A discourse may have in it much truth that is consistent with the gospel, and presup-i posed by it ; and yet have nothing in it of the gospel, pro- perly so called. Of such a discourse, with all its advantage of sentiment and expression, it may be said, as the Apostle says of the law, that it is weak through the flesh. The cor- ruption of nature, in v/hich sin hath dominion, is too strong for philosophy, logic, and rhetoric ; too strong for refined speculation, strong argument, and the greatest oratory. It is only the law of the Spirit of life that can make men free from that unhappy law of sin and death, that prevails naturally in the hearts of men ; and what arguments or ex- hortations will prevail with the hearts of men to be truly holy and virtuous, whilst they are under the miserable law and dominion of sin ? It is the gospel that is the -.niimlra'" tion of the Spirit. Men receive the Spirit through faith, Gal, iii. ll-. by the hearing of faith, Gal. iii. 2. It is the gospel that exhibits God's highest glory, which he chiefly designs to display before sinful men; even that glory of God that shineth in the face of Christ. It is the gospel that sets forth the glory of Christ, and by which the Holy Spirit himself is glorified ; and it is it that will be honoured with the concomitant influence of the Holy Spirit. It is true,- af- ter all, that whilst the faithful preacher may be to God (2 Cor. ii. 15, l6.) a sweet savour of Christ, he may be to them who perish the savour of death, through their own fault : yet the powerful influence of the Holy Spirit is not likely to attend any other means, even any other truth, than the truth and doctrine of faith, the gospel ; which will be the savour of life unto life to some. But Iiowever it may hap- pen to hearers ; or however the blessings of grace may be dispensed : it is happy for the preacher, that himself should be to God a sweet savour of Christ. If it should now be asked, what is that special doctrine of the gospel, and, strictly speaking, the doctrine of faith.? I shall answer briefly. All revealed truth ought to be greatly valued, and re- ceived by faith ; and, if properly used, may be subservient to the main subject.and design of the gospel. But the spe- 6 • 408 CONCERNING TRUE EVANGELICAL PREACHING. cial subject of the gospel is Christ ; and preaching Chrisf, according to the hght and direction of the word of God, is preaching the gospel. The angel preached it to the shep- herds, l^uke ii. 10, 11. saying. Fear not; for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of Dai id, a Saviour, which is Christ the Lord. To preach Christ the Saviour and the Lord, is the sum of gospel-preaching. To exhibit him as a powerful Saviour, not merely to save us from our ignorance or our errors, as a Prophet and Teacher sent from God ; or merely as a powerful Lord to protect us, during our course of obedience to him, in our way through this world ; and at last to raise us up by his power to eter- nal bliss : but in the most comprehensive sense, to save us from our sins. Under this character was he introduced into the world, Matth. i. 21. Thou shall call his name Jesus; for he shall sate his people from their sins. The whole ex- tent of this salvation is comprised in these few words, 1 Cor. i. SO. He is of God made unto us wisdom, and righ" ieousness, and sanctijication, ajid redemption. Besides that illumination of our minds, and instruction by his word, that is contained in the sense of his being made unto us wisdom : the two great parts of our salvation that are to be carried on and effected in this life, are his being made unto us righ' ieousness and sanctif cation : and how he is the Saviour to us with respect to both these, is what the blessed Apostle explains and asserts in the context I have been explaining, and in the preceding part of the epistle. With regard to the first of these, as he had proved, chap, iii. 19- that all the world is guilty before God; so he had shewn how Christ is made unto us righteousness, and how sinners are justified, ver. 24, 25. formerly cited ; to which is to be added, Eph. i. 7. And as to the other part, our sanctifiration ; as by his being a sacrifice for sin, he hath procured the c( ndemning of sin in the flesh ; so he doth make sinners free from its thraldom by his Spirit, and car- ries on their sanctification by his Spirit, by his word, and by his providence, until at length he shall present his church a glorious church without spot. Thus is Christ a Siviour, saving us from our sins. When we were under the guilt and dominion of sin, thus hath he saved us by liim. Tit. iii. 5, 6, 7- *' Not by works of righteousness, which •' we have done, but according to his mercy he saved us by " the washing of regeneration, and renewing of the Holy CONCERNING TRUE EVANGELICAL PREACHING. 409 " Ghost ; which he shed on us abundantly, through Jesus " Christ our Saviour : that being justified by his grace, we " should be made heirs according to the hope of eternal '^ life." We may observe how exceedingly careful the Apostle was, in preaching, to make Christ, and his cross, his chief subject. To the Corinthians, those Greeks, who were as much taken up about wisdom of sentiment, refined specu- lation, and elegance of language, as the men of most po- liteness and fine taste in our times, he says, 1 epist. i. 17. Christ sent me — lo 'preach the gosjiel ; not ivith wisdom oj jvords, lest (he cross of Christ should he made of none ejf'ecf. When men labour greatly about artful composition, refined philosophical sentiment, and well turned expression ; it were well that this saying of the Apostle should occur to their minds ; and that they would beware lest the tendency of their labour should be, to make the cross of Christ of none effect. It appears the blessed Apostle wished not that the brightness of the preacher, or his |>erformance, should ob- scure the glories of the cross, or should obstruct its virtue and effect in the consciences and hearts of men. We preach not, saith he, 2 Cor. iv. 5. ourselves, but Christ Jesus the Lord, Although the preaching of Christ crucified was to the G reeks foolishness ; yet he asserts, that Christ Qrucified is (ver. 24.) to them who are called, the power of God, and thi wisdom of God. So to these same polite, speculative, wise, and elegant Greeks, he says again, chap. ii. 1,2. " And I, *' brethren, when I came to you, came not with excellency *' of speech, or of wisdom, declaring to you the testimony of. ^' God. For I determined not to know any thing among " you save Jesus Christ, and him crucified." We have rea- son to think the Apostle had very extensive knowledge. But from whatever part in the circle of knowledge he drew his lines, they all, with him and in his preaching, centered in Christ ; or were drawn from that centre in every direc- tion. In all this, the preacher hath large scope for his medita- tions and discourses. But, with propriety, purity and gra- vity of language, it is only the most unaffected plainness and simplicity of style, that can suit subjects so very su- blime. To endelivour to set forth such subjects with flourish and ornament of speech, is silly and pedantic ; hath nothing in it of true oratory ; and shews that the man's own hcait 410 CONCERNING TRUE EVANGELICAL PREACHING. is not seriously enough affected with the importance of the subject to himself, and to his hearers. Though propriety of style v/ith gravity and plainness is commonly fittest ; yet there seems to be a great deal in what was said long ago by an eminent person : Qui pueriliter, qui trivialiter, (I would add here — sed noiifutiliter,) is utiliter. The low, but de- cent and grave homely style, is most adapted to the profit, commonly, of the greatest part of an audience ; and they of better rank and education, who wish to have their con- science open to, and their hearts seriously affected by the word of God, may reap the most valuable advantages by these sermons that are most profitable to persons of lower condition. What shall I say of that most foolish custom of reading sermons to the congregation, which hath come from the southern, (I know not if it takes place in an}'- other coun- tries), to be in use of late with some in the northern part of the island. It is too dull for the orator, and puts such a man in fetters ; and it hath a strange appearance, that an ambassador of Christ should deliver his message in this way. What the Lord hath given in writing, he should read to his people i and if the minister should f^fom a distance send an epistle to his congregation, the clerk might read it to them from the desk. But that tlie messenger of Christ should appear personally, and address the consciences and hearts of his people, praying them, beseeching them, 2 Cor. v. 20. earnestly exhorting them from his papers, is extremely in- congruous. We speak of a man's getting a discourse by heart ; and it were right that preachers should (in a sense somewhat different from the more common meaning of that expression) have their sermons by heait ; and preach from the heart to the heart. At any rate, the appeaiance of this is the most becoming, the most likely to be profitable; and •jeneially the most acceptable. Some hearers who have, or pretend to have, better judgment and taste than their neigh- bours, may like the reading of sermons ; but it may well be doubted if these are the sort who have the best taste of gospel-preaching, or arc most serious in religion. With us this way is liitheito so generally disgusting to congrega- tions, sometimes without the exception of a single person, that often the reader may be vindicated from the charge of setting up for applause ; if it is not, perhnps, the self-ap- plause, which his notion of his own superiority makes him fujid of, with the contempt of othci'S. I would Jiot, however. CONCERNING TRUE EVANGELICAL PREACHING. 411 be understood to mean, that the church should be wlioUy deprived of the useful preacliing of those, who, through old age, or accidental infirrait}'^, are disabled from delivering sermons in any other manner. But I have known very few instances of that kind, among those who could prepare such discourses, or could preach at all. I have been saying, that the chief thing in preaching should be to preach Christ, and the doctrine of the gospel concerning him. Too many sermons come abroad into the world that are much wanting in that respect. I venture to give, for an instance of this, a sermon of the Reverend John Alexander, said, in the title-page of the book in w^hich it is contained, to have been composed (which I much doubt of) by the author the day preceding his death. This circum- stance might have afforded reason not to mention it here in this way ; if, after its being published, it did not appear needful to report such a circumstance, in order to make some observations on it, for the sake of the living. The text is, Eccl. ix. 10. " Whatsoever thy hand findeth " to do, do it with thy might ; for there is no work, nor " device, nor knowledge, nor wisdom in the grave whither '^ thou goest." The heads under which he enlarges on this text are two. The first. What is implied in the advice in the text. On this he says, 1. It teaches us diligence and assiduity in the daily employments of life. 2. The speedy execution of every worthy and important scheme. 3. The constant and strenuous exertion of all our faculties in the proper business of reasonable and moral agents — the improvement of our minds, and the government of our passions and affections, ^'C. The second general head is, to illustrate the motive contained in the text. As to this, there is, 1. The nature of that state upon which we enter by death. There is nei- ther work, &c. It is a state of perfect ignorance and inac- tivity, in which we retain no sense of our present condition, no memory of former transactions, nor any of the pleasing capacities of action and enjoyment — (so it is indeed in the full sense, if after death there remains no more of man than what goes to the grave.) 2. This state, as it is real and certain, so it is continually approaching — the grave to which thou goest. This is the sum of the sermon. He mentions the second life, to which we aspire, by the favour and goodness of the Creator"*— and a little thereafter mentions the reviving pros- 412 CONCERNING TRUE EVANGELICAL PREACHING, pect of immortality, and that glorious hope of a resurrection, which is promised in the gospel. One might think, if the writer relished that subject, that herejtvas a fair opportunity of mentioning Christ, who by his death and resurrection abolished death, and brought life and immortality to light through the gospel. A few lines from the end of the sermon he says, " We must live to God, and lead an heavenly life, *^ if we ever expect to reach those blissful abodes : and we ^' must form the habits of goodness and holiness, in order to " be admitted there." Would the Apostle Paul have dis- coursed of living to God, of living a heavenly life, of form- ino- habits of goodness and holiness, without making mention of Christ, or of his death and resurrection .'* tliis may be judged of from the context we have been considering. This author had learned from the gospel, that there is the hope of the resurrection and future life. But there is nothing in all the sermon by which one would learn that ever he had heard of Christ the Saviour, or of the Spirit of Christ, or the need which sinful men have of the one or the other : nothing of these subjects is insinuated or hint.ed in the remotest man- ner; only the name Christian occurs, from whatever root that word is derived. It might be thought, that in the full light that hath come by the gospel, a preacher of the gospel could not easily preach on that same text, Eccl. ix. 10. with- out betting Christ before his hearers. There has an apology been provided for such a case by a very celebrated preacher ; who gave as his excuse for not mentioning Christ in his sermon, that he was not mentioned in his text. Nor is he mentioned in that text, Eph. ii. 8. Bij grace ye are saved, through faith ; yet one might think, it Were not easy to preach proi)erly on it, and give the pro- per explanations, exhortations and directions, without men^ tioning Christ. It is however possible, that though the name Christ is not mentioned, the sermon may be truly evangeli- cal : and also that Christ may be often mentioned, and the sermon be far from being evangelical. After all, it would seem more becoming a minister of Christ, to take all occa- sions to set Christ and his grace before his hearers ; rather than be so ready to sustain for himself, and offer to others, an excuse for having nothing about him at all. Such preach- ers would do well to compare their sermons with our context, yea, with all the epistles of Paul ; where we see he could not proceed a step without introducing that important, necessary, and favourite subject. But since the time of that blessed CONCERNING TRUE EVANGELICAL PREACHING. 415 Apostle, many have appe^ed to be far from the disposition he expresses, Rom. 1. l6, 1?. I am not ashamed of the gospel of Christ '.for it is the power of God unto salvation — For there" in is the righteousness of God revealed — There are some wlio speak much about righteousness, who seem not to be fond of that righteousness of God meant by him, and which he counted the glory of the gospel, and a special cause why he should not be ashamed of it. As they incline not to borrow righteousness from Christ for justification; so neither do they appear to see need of Christ for practical righteousness and holiness; if it is not for a cleurer illustration of the law that is the rule of it. Many, who wish not to bear the cha- racter of infidels, do, under Christian profession, appear to have gone far in the way to a sort of philosophical Heathen- ism ; borrowing from the gospel-revelation what they think fit for adorning and recommending their new form of Hea- thenism. But if it is fit and necessary to preach Christ, and him crucified, and the special doctrine of the gospel concerning him ; it is also necessary to set forth and to inculcate ear- nestly the design of his death, and of the grace manifested in the gospel through him. If it was his gracious design to bring sinners to peace, grace, and favour with God, and at last to a state of blessedness and glory ; it was no less his design to sanctify them. So Eph. v. 25, 26, 27- He gave himself for his church, that ke viight sanctify zV— and Tit. ii. 14. He gave himself for us, thai he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works. The demand for preaching Christ and free grace, is so far from being opposite to the end of preaching holiness and good works, that indeed men cannot preach ho- h'ness and good works to good purpose, and with good effect, without bringing along with them, all the way, the doctrine of Christ, and of free grace. It is at the same time true, that men's preaching is essentially defective, if they preach not Christ in a manner subservient to holiness. Some men, when they hear a demand for evangelical preaching, and the doctrine of grace, with complaints of legal doctrine, have been ready to exclaim, and to say, that these who make them cannot bear to hear of holiness and good works. This is far from the disposition of pious souls, who have a true relish of the truth of the gospel, and a just zeal for it. Yet, if the manner in which some preach holiness and good works gives disgust; there is often too much cause for that 414 CONCERNING TRUE EVANGELICAL PREAeHINO. disgust. They are particularly happy, who have the skill to give free grace through Jesus Christ, and holiness, their proper place, in a proper connection the one v/ith the other. In the mean time, if faithful men are most frequently em- ployed in preaching Christ, and the doctrine of grace ; there is special reason and need for it. The consciences of men have naturally in them light and impressions favouring ho- liness and good works : whereas the peculiar doctrine of faith, in which all the comfort and hope of sinful men are founded, are such as nature gives no hint of. They are according to that text formerly cited, 1 Cor. ii. 9, 10. things which eye hath not seen, nor ear heard, neither have entered into the heart of man ; and which we could not have discovered by any light, or principles, naturally in our minds ; nor have come to the knowledge of them, if God had not revealed them to us by his Spirit. Yea, as hath been also formerly observed, there are principles and dispositions naturally in the hearts of men, which tend to lead them to some other foundation of their confidence and hope, than that which the gospel, and the doctrine of grace directs them to. It is the more necessary to labour much in explaining and establish- ing the truth concerning Christ crucified, and all the proper doctrines of faith that are connected with that fundamental subject, and in inculcating these upon the consciences and hearts of the hearers. When the truths of faith are effec- tually received into the heart, they of themselves dispose it to holiness ; and the true faith of these truths woiks by that love which is the fulfilling of the law. Indeed in sincere Christians love to God and men, with its fruits, in all kinds of duty, and of holy dispositions, is to be considered as the effect rather of the doctrine of grace itself received into the heart, than as the consequence of the direct exhortations to that love and duty. So that when a preacher is not employ- ed in direct and explicit exhortations to holiness, but in set- ting forth the love and grace of God in Christ Jesus ; he is not so remote from the purpose of advancing holiness as some apprehend. 13ut still the practice of holiness and good works is of too much consequence not to be insisted on, and urged in the most careful, direct, and earnest manner. Some who insist only on the encouragements and consolations of grace, are defective in this respect. I am not apprehensive of very considerable danger by this to true believers, sincere Chris- tians, for the reason 1 have been just now suggesting. But CONCERNING TRUE EVANGELICAL PREACHING. 415 as all who have the appearance, are not truly such ; many may be much hurt in this way. The doctrine of Christ crucified, and the consolations arising from the richness and freeness of divine grace through him, may be to many as a very lovely song (Ezek. xxxiii. 32.) of one that hath a plea-* sajit voice, and can play well on an instrument ; when these doctrines have never been truly, and with proper effect, re- ceived into their hearts. There is a description of sermons that do not urge the holiness, which the hearts of too many professed Christians are not disposed to ; that do not reprove their vices and unholy passions, or the false and foul steps in their walk, or their unfruitfulness in the knowledge of our Lord Jesus Christ; and the preachers themselves may be greatly applauded, whilst their preaching is very defective. Yea, as the children of God themselves have the remainders of the flesh in them, they sometimes have much of the fruit thereof in their disposition, temper, and behaviour, that they do not chuse should be touched or exposed in a proper light> even to their own view. Yet the health and purity of their souls require that these evils should not be cherished under any disguises. The doctrine then of faith, and of Christ crucified, should be exhibited in its proper connexion with holiness and good works. This connexion hath been much mistaken by some, who represent holiness and good works as necessarj'- to men's having an interest in Christ, and being justified; which is very contrary to the gospel, and is extremely hurtful and dangerous. Some, upon the other hand, who teach justifi- cation by faith, and not by works, and have just sentiments concerning the necessity of holiness in the general ; yet in preaching are too negligent in insisting upon the certain and necessary connection between faith and good works ; between justification and true hohness ; the one as the fruit and con- sequence of the other. As this may be of pernicious effect to hypocrites in the church ; it cannot be doubted but it must be very hurtful to those who are sincere, not to have the in- structions and excitements with respect to holy disposition and practice that are proper. It is then to be considered, that the gospel and doctrine of grace is the doctrine that is according to godliness, 1 Tim. VI. 3. which tendeth in the whole, and in every part of it, to promote the practice of godliness. Let us likewise consider what the Apostle in divers places means by sound doctrine, and wholesome words, particularly, 1 Tim. i. 9j ^^j 1L— 416 CONCERNING TRUE EVANGELICAL PREACHING. 2'he lam is made-^for the lawless—for liars and perjured persons, and if there be any other thing that is contrary to SOUND DOCTRINE, according to the glorious gospel of the bles" scd God. Here it is plain, that sound doctrine (vyixivmyi ^i^xTKxXiie, healthful, wholesome doctrine,) is the doctrine of the holy commandment, the rule of duty, as enforced by the gospel. So chap. vi. after hb had, ver. 1, 2. enforced the duty of Christian servants, he adds, ver. 3. If any man teach otherwise, and consent not to wholesome words {yyixivMa-i ^oyoi^.y) he is proud, hiovjiiig nothing. Thus also Tit.ii. 1. But speak thou the things which become sound doctrine, ver. 2. That tlie aged men be sober, &c. And so he goes on, speaking of practical matters, the duties of Christians in the several rela- tions, ranks, and conditions of life. 1 conclude ; if any do urge holiness and good works, without connecting these, as the proper consei^uences, with the doctrine of Christ crucifi- ed, and with faith ; they certainly, according to the whole tenour of the gospel, have not sound healthful doctrine. At the same time, if any do separate the doctrine of faith, and of Christ crucified, from that of hohness, practical righteous- ness, and good works ; surely, according to the Apostle Paul, in the places I have been observing, neither is their doctrine sound, wholesome, or healthful doctrine. It appears in the context we have been considering, bow much the Apostle had at heart to excite Christians to the practice of holiness. This is so obvious through the whole of it, that after the close view we have been taking of it, we need not speak more particularly on it here. Let us then proceed to observe what arguments remain, consistent with the doctrine of grace, by which the preacher may excite Christians to watchfulness against sin, and to the practice of holiness, and all kinds of good works. It is, in the first place, needful that Christians should be deeply impressed with the authority of the laws of God, their Creator aiul Supreme Lawgiver; and that preachers should inculcate this on all c'.asscs of their hearers. Some, who, I . am persuaded, did not mean any thing unfavourable to ho- liness, or to any dut}^ seem to have thought, as if the be- liever's being delivered from the law, included in its mean- ing, their being released from this original obligation of the law: and their having substituted in its place to them the law of Christ. That exjircssion, the law of Christ, doth in- deed occur in one place, Clal. vi. 2. where it evidently signi- fies the law of mutual brotherly love, by which Christians CONCERNING TRUE EVANGELICAL PREACHING. 41? b€ar one another's burdens, which is the subject of exhorta- tion there. As to the law in general, it is to be acknowledged that the law and holy commandment coming to believers from tlie great Prophet and Apostle of their profession, and being the instrument and rule of his kingly government over them ; there is a great deal in this view, and way of con- veyance of it to them, to sweeten and recommend it to their hearts. But still it is wrong to set up the law of Christ in opposi- tion to the authority of the law of the gieat Creator and Sovereign of the world ; or to suppose that the doctrine of faith gives any reason for this, or any countenance to it. When the Apostle is, Rom." vii. giving an account of things respecting those who were strangers to Christ, being in the flesh, and under the law ; he commends the law as holy, just, and good. This certainly is the law of God the Creator. When, a few words thereafter, he says, ver. 14. the laiv is spiritual, it is plain it is the same law he speaks of, as he gives no indication of his using the word in a different sense, now that he speaks with a vic.v to the case of a believer. A little downward he says of the same law, that he delighted in it according to the inward man ; and concludes the chap- ter v/ith saying, that with his mind he served the law of God. If he served \i, surely he was under its authority. Our Apostle says, Rom. viii. 7. that the carnal mind is not subject to the huv of God. Shall it be said, that the spi- ritual mind and spiritual man, under the influence of the Spirit of grace, doth voluntarily conform to the law of God ; but is not indeed subject to it, or to its authority? this would seem to be too absurd. For as the unhappy distinc- tion of the carnal mind is not to be subject; we must sup- pose the spiritual mind to have the opposite character of be- ing subject to the law, and its authority. The Apostle says, Rom. iii. SI. Do we male void the law through Jaith ? God forbid ; yea, we establish the law. It is true, that the law was greatly established and magnified by the satisfaction Christ gave it : yet it is not easy to con- ceive that a doctrine did not tend to make voidthe law, if indeed it released all true Christians from its authority and obligation. If the matter be justly considered, the obligation which true be ievers, or others, are under to regard and submit to Christ the Mediator's kingly government, and his other mediatory offices, is founded upon, and proceeds from the 41 S CONCERNING TRUE EVANGELICAL PREACHING. authority of God the Sovereign Lawgiver, and of his law. If it were possible for them to be loosed from the obligation of the law of God the Creator and Supreme Lawgiver; they would at the same time be set free from the government of the Mediator. But they are subject to the kingly govern- ment and authority of the Mediator, by virtue of their be- ing, and continuing to be, under the authority and law of him who said, Psal. ii. 6. I have set my King upon my holy hill of Zion. They regard him as the great Prophet, by virtue of his authority who said from heaven, Matth. xvii. 5. Hear ye him, and, as Deut. xviii. 15 — 18. They con- sider him as their great High Priest for his being called of Gody as was Aaron, Pleb. v. 4, 5, 6. Let not then the Christian think, that, by being free from the law in the sense meant by the Apostle, Rom. vii. he is not under the authority of the hol}^ commandment, as it is the law of the Creator and Supreme Ruler of the world. Another set of arguments that ought to be carefully urged and inculcated, arc these that arise from the grace of God, and of our Lord Jesus Christ. The authority of God in his laws is that which doth, and still ought to affect the con- science. But consolatory arguments are these which do most effectually and powerfully affect the heart. The ex- ceeding riches of the grace of God, in his kindness to us through Jesus Christ, should make the authority of his go- vernment and laws venerable and amiable to us : and every one of his commandments acceptable to us ; and ought for this end to be much inculcated. The love of our Lo^-d Jesus Christ, who loved his people, and gave himself for them, is a most powerful argument for that love, which engao-es the heart to the Lord, and to the study of holiness. Ye are not (saith the Apostle, 1 Cor. vi. 19, 20.) your otv?i, ye are bought with a price. This is wonderful grace, inex- pressibly comfortable : and how strong and engaging the argument it affords for Christians to glorify God in their bodies, and in their spirits, which are his ! In temptations to sin, how powerfully may that thought. Do ye thus requite the Lord ; strike the heart that hath any sincerity in it ! A strong argument to enforce holiness, arises from tJie necessity of it, in order to the actual attainment of future happiness and eternal life; and the certain inseparable con- nection between fleshly, unholy living, and eternal death. Heb. xii. 14. Follow peace with all men, and holiness, without which no man shall see the Lord. On the other hand, Rom, CONCERNING TRUE EVANGELICAL PREACHING. 419 vrii. 13. If ye live after the Jlesh, ye shall die. Upon this latter text some have unreasonably commented, and argued thus : Therefore it is evident, say they, that true believers and saints, and the Apostle considered the Romans he wrote to as such, may fall wholly off from holiness to fleshly living, and die eternally ; else why should they be thus warned ? But there is no ground for this argument in the Apostle's proposition. The thing asserted is, according to the nature of such hypothetical propositions, the certain connection be- tween one thing and another : between continued fleshly living, and dying eternally. Let us apply this way of ar- guing to such another hypothetical proposition, and see how it will held. When the mariners attempted to leave the ship wherein Paul was, he said. Acts xxvii. 31. Except these abide iji the ship, ye cannot he saved. Would it be inferred from this, that the mariners might actually leave the ship, and that the other people aboard might all actually perish, notwithstanding God's having absolutely promised them by his angel and by Paul, ver. 22. 24. that there would not be the loss of any man's life among them } Surely this could not be inferred. Neither from the conditional proposition, Rom. viii. 13. can any thing be inferred con- traiy to the absolute promises of God's covenant, Jer. xxxii. 40. The truth declared to the Romans is, that eternal death will be the certain consequence of living after the flesh ; and the conviction and impression of this in the minds and hearts of God's people, and powerfully affecting them, is one considerable means by which the purpose and promise of God will take effect, in their perseverance and salvation. There is nothing in the promises of God that derogates from this certain truth. If men shall live after the flesh, that they shall die : nor any thing in this that de- rogates from the truth and certainty of the promises of the TiQVf covenant. It is likewise needful and fit that Christians consider, and that preachers inculcate upon them, that the practice of holi- ness and good works is the sure way to attain and maintain the fixed and habitual assurance of their good state, and of their eternal salvation. If (as Rom. viii. l6.) the Spirit of God shall bear witness with our spirits, that we are the chil- dren of God, and so heirs of God ; this is the evidence by which our spirit, mind, and conscience hath its parts in this witnessing. It is by their fruitfulness in holiiiess, (as 1 Pet. i. 4, 5, G, 7.) that Christians are exhorted, ver. 10. to make 420 CONCERNING TRUE EVANGELICAL PREACHING. their calling and election sure: When the Apostle com- mends the Hebrews, chap. vi. 10. for their good works; he desires them, ver. 11. to shew the same diligetice, to the full assurance of hope unto the end. A Cliristian may have well fomided present consolation by the direct exercise of faith on Jesus Christ, and the promises of tlie new covenant. But fixed, habitual, and well established comfort, as to their state and hope, cannot be maintained, but in the way of pu- rity, and upright walking with God. Nor will the Holy Spirit, whose influence is needful in this case, countenance or support the comfort and hope of the Christian in any other course. As somethijig hath been formerly (Sect. H.) said on this, and the next following point ; the less needs to be said on either in this place. There occurs next the consideration of divine chastisements. Fatherly chastisements indeed they are to believers, the chil- dren of God, and designed to make them partakers of his Iioliness. But how fearful may these chastisements be, for what is wrong or defective in the Christian's general course; or for particular deviations from purity and integrity ! Many instances of this sort are related in the word of God, with respect to those to whom grace did abound in pardoning. Thus, Psal xcix. 8. Thou wast a God that forgavest them ; though thou tookcst vengeance of their inventions. What terrible dispensations, outward and inward, may be included in this vengeance ! A child of God, who had great assurance that things would go well with him finally, felt as he expres- ses, Psal. cxix. 120. My flesh tremblcth for fear of thee , and I am afraid of thy judgments. Further, it is in the wa}^ of holiness that the Christian may have, not only inward peace, but that fellowship and intercourse with God, and light of his countenance, that will make wisdom's ways, ways of pleasantness to him. Thus, 1 John. i. 7. If we walk in the light, as he is in the light, we have fellowship one with another. By this the Lord some- times putteth more gladness in the hearts of his people, than the world have (Psal. iv. 7) by the increase of their corn and their wine. The apostle John's words shew us in what way and course this may be looked for. Indeed, in any course that the Christian can hold, whilst in this life, sin will cleave to him, and to all his best works and righteousness ; wliich miglit make him very uncomfortable, if it were not fur what is added, — And the blood of Jesus Christ his Son clcanscth us from all sin. But if the Psalmist liad so much CONCERNING TRUE EVANGELICAL PREACHING. 421 gladness by the light of God's countenance ; he experienced also a contrary dispensation, Psal. xxx. 7. Thou didst hide thy face, and I was troubled, ver. 8. / cried to thee, O Lord — ver. 9- J^hat prujit is there in my blood, when I go down to the pit 9 They who have the experience of these various dispensations, and of walking (Psal. Ixxxix. 15.) in the light of God's countenance, will feel great weight in this argument and motive for fruitful and holy walking with God. Finally, a very powerful argument to encourage and excite the Christian to holiness, to advancing therein, to avoid and strive against sin, arises from that comfortable consideration, and principle suggested, chap, vi 14. that sin shall not have dominion o-er him. This is express and clear; and the in- conceivably valuable advantage of this is represented, not as depending merely on the slippery free-will of man, but on the Christian's being under grace. This grace he is under, and that Christ is set at the head of the kingdom of grace, a Captain of Salvation, secures the Christian from ever falling again under the dominion of sin. There is a great deal in this to excite the Christian to labour in advancing in holi- ness and good works, maintaining warfare against sin, an enemy already dethroned, and deprived of its power and dominion ; with a sure prospect of complete victory over it at last. The apprehended impossibility of accomplishing their design, doth often hinder men from beginning, or pro- ceeding with courage even in a laudable attempt or under- taking. But to be called to a course of holiness, in warfare against an enemy already deprived of his power, and that with sure prospect of victory and glory ; surely there is in this very much to give incitement to every soul that can think wisely and dutifully'on the important subject. Such are the arguments that may be suggested to Chris- tians, for enforcing holy practice ; consistently with the doc- trine of grace, and with the comforts of the grace they are under. Yet the cry with some is, as if by this doctrine the necessity and care of holiness were quite superseded ; and as if there remained not arguments and motives sufficient to enforce holiness. But do there not remain sufficient reasons and motives for holiness and good works, unless we delude sinners, by directing them to look for their justification be- fore God their own righteousness and works .> which is a way of justification incompatible with the condition of a sin- ner. If there were no other way of justification, certainly sinners behoved to be under condemnation for ever. Yea, T 422 CONCERNING TRUE EVANGELICAL PREACHING. this would exclude true holiness, and works truly acceptable to God, from among men for ever ; as is clear from the Apos- tle's doctrine in the context we have been explaining: in which it is evident, that the sinner must be gratuitously justified, through the redemption that is in Christ, and by faith in his blood ; and so brought under grace; before he is capable, being delivered from the dominion of sin, of holy and righteous practice, or of works truly good or acceptable to God. • However, though men's good works have no place or part in justification ^ yet the doctrine of grace, and the experience of that grace directs Christians to say, as Eph. ii. 10. fVe are God's workmanship, (not our own workmanship,) €reated in Christ Jesus unto good works, which he hath before ordained {yretyiroi/^eca-iv, before prepared) that we should tvalk in thtm. And the glorious preparation which divine wisdom and grace have made, for bringing sinners, who were at the same time under the curse of the law, and under the domi- nion of sin, unto a state of grace and favour, and unto a course of holiness and good works, is what our context ex- plains and proposes in a clear and strong light. But can there be Arguments sufficient to enforce holiness and good works, if God's purpose and promise do absolutely secure the salvation of every one of God's true people ? We have seen in the various arguments formerly suggested, that there are indeed such : and if these have not effect, it proves the person to be under such dominion of sin, as will be too strong for all arguments and motives whatsoever. Some seem to think it the only way to enforce holiness ef- fectually, to acquaint men that their salvation depends ab- solutely and merely on their own behaviour, and the deter- mination of their own will : and that if Christians are de- livered by God's promise and covenant, and by their faith therein, from the terrors of damnation, and the wrath to come ; that there can remain no sufficient force in any aigument or motive to holiness. But the truth is, if Christians have no security against the wrath to come otherwise than from their own behaviour, and use of their free-will ; they, conscious of the deceitfulness of sin, and of their own hearts, and of all the temptations and hazards attending their course, might see reason always for terror and dread, in a manner and de- gree not favourable to holiness. For, though fear hath its use for the restraining and curbing of sin , yet the proper principle of true holinesss, is love, and the faith which worketh by love. But if the Christian hath nothing to look to for CONCERNING TRUE EVANGELICAL PREACHING. 42S securing him against damnation and wrath but his own use of his free-will, with such aids and assistances as his free-will may use or neglect, there will be cause for continual fear and terror, even such fear as hath torment, and is inconsistent with the love that is the principle of holiness; according to 1 John iv. 18. But the divine scheme of grace hath mixed and tempered things well for the advancement of holiness. Is the sal- vation of God's people secured upon the best and most solid foundation ? yet there remains a great deal for the children of God to fear, with regard to sin, and its consequences ; with regard to God's threatenings against the sins of his children ; and the terrible dispensations, outward and in- ward, that may be the actual consequences of their sins. This in so far that it is among the marks of God's people, that they tremble at God's word : and we see, Ezra ix. 4. that the special designation and character of godly persons is, that they tremble at the rvords of the God of Israel. There is, at the same time, a sure and well founded hope, a strong consolation, an exalted prospect, the most endearing and attractive motives, tending to increase love to God, to his sovereignty and holiness ; and to strengthen the hearts of Christians in labouring for conformity to it. Certainly it was the best scheme for promoting holiness, that, with a pro- per curb of fear upon the unholy lusts and unruly passions of the heart, did and still doth contribute most to the advance- ment of love, and strengthening the hearts of Christians in their course. Thus then it is ; while by divine grace the Christian hath the greatest cause for the love that is the true principle of holiness ; there remains at the same time a fear subservient to this love, and to holiness ; not a torment- ing fear, inconsistent with love, but a fear that hath its root and spring chiefly in love. Some who seem not to employ much thought on the argument, express it thus in general : If God's purpose of grace, and his promise hath absolutely secured the salvation of God's people ; then they may go on as they please in unholiness and fleshly living, their salvation being so well secured. But for the argument to strike against the doctrine of grace we have been asserting, it should be formed thus : If God's purpose and promise have secured the perseverance of his people in faith and holiness, to the attainment of a final and complete salvation ; then they may live as they list in unholiness and impurity. This is the only form 2 424 CONCERNING TRUE EVANGELICAL PREACHING. in which the argument can strike against the doctrine af grace ; and the glaring absurdity it contains, supersedes all occasion of giving it any direct answer. Concerning hohness, this is evidently the issue of our whole discussion, to wit, that the grace of the new covenant hath provided for the advancement of holiness and good works, and for the sanctification of God's people, in a manner and degree much beyond what the sentiments of the adver- saries of grace will allow them to admit. As to the argument taken from the liberty of the will, that impotent idol, that hath been set up against the glories of- divine grace; something hath been said before concern- ing it; and I shall here add but a little hr]ef\y. All moral agents act with free will. But there is a principle in nature of powerful influence and effect, previous to all exercise of free will, that directs and determines the will in its actings, and in the use of its liberty. In angels and saints, in a con- firmed state of holiness, this principle is the perfect rectitude of their nature, that directs their free will to that only that is holy, just and good. In some other moral agents, the previous principle is the corruption or pravity of their nature, or the dominion of sin therein, which directs the will to that which is evil ; and makes it at present incapable of true holiness. In both cases the moral agent acts freely, according to the direction of his own mind, and according to his in- clination, without any sort of force or violence : and so the will may have all the liberty that is neceSvSary to moral agency, whilst at the same time, it, and all the faculties of the soul, may be enslaved, and under the dominion of sin, until it shall be made free according to the glorious scheme of grace through Jesus Christ, and by him. So that when Luther was publishing his answer to Erasmus' book on free will, he did very properly entitle his own excellent treatise. Concerning the enslaved rvili (de servo arbilrio.) Free it is in its manner of acting ; yet truly enslaved to sin, in every natural man, until the Son shall make him free indeed. True believers, whilst they are in this life, are in a sort of middle state between the two characters before mentioned. Their nature is renewed by grace, and they have the seed of holiness in them ; which seed shall remain in them : thfey have also in them a sad remainder of the original corruption: and both these draw dillerent ways ; so that they cannot do completely the things that they would, Gal v. 17. But though this remaining corruption considerably disables them. CONCERNING TRUE EVANGELICAL PREACHING. 425 and too often draws them aside from the right way ; yet the grace they are under will preserve them from ever falling under the dominion of sin ; and will rather care effectually for their safety in the final issue, according to our context, chap. vi. 14. Should it be thought a thing incredible, that the sincere Christian should be certainly kept by the power of God, through faith, unto salvation ? But how can we conceive or comprehend, that the previous certainty of God's prescience of future events, that are to be brought about in concurrence with the will of man ; or that the certain accomplishment of divine counsels and purposes that are accomplished by means of the human will, can be consistent with the freedom of the will ? Can the will be free in its determination ; and yet, at the same time, that deter- mination of the will be fixed and certain in the divine pre- science and deciee ? So it is, however, on both sides ; there is such a previous certainty of events, and the human will, having its part in bringing about those events, is free. Be- sides that the divine prescience and decree, and the certainty thereof, can be proved by just reasoning from the infinite perfection of the divine nature ; so the doctrine can be satis- factorily confirmed from the Scripture ; and it can be shown, by very many particular instances recorded in the word of God, that this previous certainty of events in the counsel and purpose of God, is consistent with the hberty of the will. What if we cannot conceive, or comprehend how it is so ? We shall comprehend it when we shall be as Gods. The mischief of aspiring to know and comprehend beyond our sphere and capacity began very early with us. But it be- comes us to confine our understanding, as to knowledge, in- quiries, and conceptions, within its proper limits and capaci- ty. It will be a happy time and state, when the mind shall be satiated with the best knowledge, without aspiring to comprehend all things ; even things which no finite mind can comprehend ; more than we shall aspire to the dignity and glory of God in general. I do indeed suspect, that in this matter, to wit, to comprehend the consistency of the liberty of the will, with the previous certainty of events to be brought about by it, there is something of this sort ; some- thing that cannot be fully comprehended by finite beings in any state. I therefore cannot think they have been wisely employed, who have pretended to explain this matter, so as to bring it within the grasp of human minds, I see that 5 426 CdNcERNlNG TRUE EVANGELICAL PREACHmG. some, with great and vain pretension to be ingenious, have produced on this subject speculations of most mischievous tendency ; speculations adverse to all freedom of will, and at the same time to all moral agency ; consequently adverse to all virtue and religion. The rule of our faith and duty is set before us; and we should be satisfied with it. To pur- sue our inquiries in divine things beyond what this light and rule direct us, will be vain and dangerous. But as this is not a proper place for enlarging much in the controversial way, I shall conclude this point with giving the sense of a passage of the great Augustine, in his book, De spiriUi et liiera, thus : " Do we then make void free will '' by grace ? Far be it from us :, we rather establish free- '^ will. For as the law is not made void by fiiith ; so neither '' is free-will by grace, but established. For the law is not '' fulfilled but by the free-will. But by the law is the know- " ledge of sin ; by faith is grace obtained against sin ; by " grace is the soul cured of the disease of sin ; by this cure " or health of the soul is the will free. By the will's being " made free, is delighting in righteousness ; by delighting " in righteousness, comes the doing of the duties of the law. " So, as the law is not made void, but established by faith ; " as faith obtains the grace by which the law is fulfilled : in " like manner free-will is not made void, but established, " because grace so heals the will, that righteousness is freely " delighted in. These things which I have connected as in *' a chain, can be warranted by texts of Scripture to the sense " of each. The law saith. Thou shall not lust. Faith says " and prays. Heal my soul, for I have sinned agaimt thee. " Giace says, Lo, thou art made whole, sin not, lest worse '' happen to thee. The soul healed saith. Lord my God, I '' have cried unto thee, and thoti hast healed me. Free-will " saith, / ivill offer a free-will offering to thee. Delighting " in righteousness saith. The unrighteous have told me what " they delighted in, but they are not according to thy law. " How should then wretched men dare to be proud of their " free-will before they are made free ; without observing that " the very word free-fvill imports the will being made free ? *' for where the Spirit of the Lord is, there is liberty. If then " persons are the slaves of sin ; why should they boast of " free-will ? for his slave one is, of whom he is overcome. " But if they are made free, why should they boast as of " their own work, and glory as if they had not received ? " are they so free, that they will not submit to have him for CONCERNING TRUE EVANGELICAL PREACHING. 427 " their Lord, who saith to them. Without me ye can do no- '' thing: and if the Son shall make y oh free, tiien shall ye be ''free indeed ?" So far the excellent Augustine. But with all this excitement to the practice of holiness and good works ; there is one thing yet remains which Christians should have much at heart ; and in which faithful preachers should labour to assist -them. As Christians should look anxiously to the sincerity of their hearts, to the sincerity of grace and love in them ; so ought they to labour carefully for the increase of that knowledge and light that is needful to direct the good principles that are in them, in their opera- lions ; and herein they may have great benefit by faithful and judicious teachers. There are two places of Scripture especially worthy to be considered on this occasion. One is. Col. i. 9^ 10. where the Apostle earnestly prays for theColossian Christians thus: That ye might, saith he, be filled with the knowledge or HIS will, in all wisdom and spiritual understanding : that ye might walk wortlty of the Lord unto all pleasing, being fruitful in every good work, and increasing in the kno7vledge of God. Here, after great commendation of their faith and love, in the preceding verses, we see he reckons their being filled with the knowledge of the will of God, so necessaiy in order to their walking worthy of the Lord, and being fruit- ^ ful in every good work, that he makes the most earnest ad- dresses to the throne of grace, on this account, for them. The other place is, Phil. i. 9, 10, IL " And this I pray, " that your love" (some would express it in our more usual language, " that your grace") '' may abound yet more and '' more in knowledge, and in all judgment ; that ye may ap- " prove things that are excellent." The margin hath it. That ye may try things that differ. I take the meaning to be, that they might have that knowledge, good judgment, ancj spiritual sense, by which they might be able to distinguisli between duty and sin j and to discover their duty in every case, however dark, doubtful, or disputable it might appear. He wishes their love to increase and abound ; but, at the same time, that their knowledge and judgment might, {ov giving their love the proper direction, in every instance of conduct and behaviour. It is in this way, and not other- wise, he expects they might be, as he adds, '\ Sincere, and " without offence till the day of Christ ; beinj; filled with " the fruits of righteousness, which are by Jesus Christ, un- '' to the glory and praise of God." There is nothing has a 428 CONCERNING TRUE EVANGELICAL PREACHING. more unpleasant and painful effect, than when a Christian, truly sincere in love, and in a zeal of God, fialls into mis- taken courses, through want of needful light, by which to distinguish between sin and duty, and which might obviate and counteract the influence of his own, and other men's passions. Yet so it happens. Some abound in light and knowledge, who are not so anxious about the sincerity of their hearts, and the uprightness of their walk, as they ought to be. Others, conscious and confident of their own sincerity, are no less confident on that account, whatever light or arguments oppose it, that their course is right; and so they despise and reject the offer of better light, that might shew them what is wrong in their way. Therefore it were good not to engage hastily in any new course ; for when once Christians are so engaged, too many things concur to exclude the light that may be unfavourable to their course. In this preachers should labour much to be useful to Christians, for increasing their light and knowledge, and improving their judgment in all cases of duty and sin. Here they have a very large field, and great scope for shew- ing at once their abihty and fidelity ; in setting forth the obligation and necessity of holiness ; in explaining its ge- neral nature and ingredients ; in explaining particular vir- tues and duties; and in enforcing them : shewing the fal- lacy of the various colours and disguises, under which a sin- ful work or course may be recommended to them. It is from the word of God that Christians are to derive all their light and knowledge concerning such subjects ; and as their teachers have commonly more opportunities, and greater advantage for studying and understanding the word of God; so should they endeavour to enlarge their own stores, for the use of Christians, out of that treasure of divine wisdom. Let a man exert all the vivacity and vigour of his mind in refined speculation ; let him abound in quaint and striking thought and expression ; let him collect all that is most valuable concerning virtue, in the writings of the philoso- phers and wise men of the world ; all will come much short of the light and instruction, concerning such subjects, that is to be obtained from the word of God. 2 Tim. iii. l6, 17. " All Scripture is given by inspiration of God, and is pro- 'f fitable for doctrine, for reproof, for correction, for instruc- " tion in righteousness" — (is profitable for giving the know- ledge of divine truth ; for convicting and confuting contrary CONCERNING TRUE EVANGELICAL PREACHING. 429 errors ; for conveying the light and reproof, that tend to correcting what may be wrong in men's course and works ; and for instruction in all that concerns the practice of right- eousness) — " that the man of God may be perfect, thorough- " ly furnished unto all good works:" that ^ the Christian may be complete in that character, and furnished for every good work ; that the man of God, so called in a more spe- cial sense, may be complete in the character of a minister of God, and thoroughly furnished for every good work per- taining to his office ; for advancing the profit and salvation of his people; particularly in giving them from the Scrip- ture, all the instruction needful with regard to the practice of righteousness. There are, however, severaPT;hings respecting this matter, which It were fit for preachers to observe. 1 . That they es- pecially use the language of the word of God. This is the style most proper for such subjects ; the st3^1e most grave, serious, and emphatic. Human language, especially when It is much laboured, and wrought up to elegance, and orator}', may tickle the ears and minds of hearers, and conciliate their esteem of the preacher's talents; but will never make such impression on the hearts of persons serious in religion, or be received with such relish, as the language of the Holy Ghost, properly used. He was a good, and very successful preacher, who said, 1 Cor. ii. 13. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth ; comparing spiritual things with spiritual ; that is, as some understand the last clause, very suitably to the matter and scope of the verse, suiting .spiritual language, such as the Holy Ghost himself useth, to spiritual things; which, in the next following verse, he calls, the things of the Spirit. 2. That on occasion of explaining and urging duty, or particular instances thereof, they direct Christians to discover and observe, what may have been, in omission or commission, contrary thereto in their practice; and to the renewed ap- plication by faith, of the blood of sprinkling, for renewing and supporting their inward peace and comfort. TVith thee (Psal. cxxx. 4.) there is forgiveness, that thou mayest he feared. Faith's views and improvement of the blood of spi inkling, and of pardoning grace, is essential in the religion of a sin- ner. Whatever improper use hypocritical and insincere per- sons may, make of pardoning grace ; the view and comfort of it is exceeding needfid for every serious and sincere soul. 430 CONCERNING TRUE EVANGELICAL PREACHING^ for encouragement and support in godliness, amidst the views such may have of their own strayings and failures. S. That in explaining holiness, and the particular virtues, and good dispositions that are included in it, they mark out the opposite voices and corrupt tempers that are naturally in ihd hearts of men ; that they show t\fh fallacy of these ap- pearances of virtue, that do oftentimes byt colour over a very sinful disposition and practice ; that they mark out to Chris- tians the opposite plagues, lustings, and unholy affections, which, through remaining corruption, are yet, commonly and in too great a degree, in their hearts ; with the . difficulty thence arising in the practice of each vir-tue ; and the hin- drance this gives to their progress and advancement in,holi- ness. To represent, as in contrast, the several^ virtues and holy dispositions, with the opposite evils of rip en^* hearts, happily suits the real case of Christians. Without this, mefe theories concerning virtues and duties, however jlist, and however much the nature, amiableness, excellency, *jd ad- vantage of virtue be set forth, will not be really profitable. Some content themselves with setting forth the righteous and good man, and the man to whom they give a«designation from some particular virtue, in such a way as if indeed the man, in his real disposition and practice, did represent right- eousness and goodness, or the particular grace or*virtue, as completely as the preacher's definitions and illustrations do. This is flying too much above the heads of Christians. It is by all means fit to acquaint them fully with the operation and influence of the opposite principles that remain in them ; in order to put them on their guard against those evils on the part of the flesh, which, if -unobserved, mayjiave' a very ill effect with regard to their disposition and course. It is fit, at the same time, that for their encouragement. Christians be acquainted with the condescensiwns of divine grace ; which often doth grant favourable Acceptance, through Jesus Christ, of the sincerity that is attended with much failure and imperfection ; j^ea, hath a veiy considerable mix- lure of what is evil. # • But if, with proper descript'ons of Christian virtues and duties, men's hearts be searched, with a view to shew the opposite evil dispositions, and corrupt biases, which, on thp part of the flesh, are in them ; as. this will tend to make them the more watchful ; so will they be thereby led to have the nee cssary recourse to the fulness that is laid up for them in him, in whom it hath pleased the Father that all fulness CONCERNING TRUE EVANGELICAL PREACHING. 431 should dwell ; and that for the renewed, and more powerful influences of the Spirit. Christians are often too easily satisfied with the disposition and frame of their own hearts. But if, with sincere and earnest desire to tidvance in holiness, they looked more closely into the law, fesitis spiritual, and into their own hearts, they would see, to their great benefit, more of these motions of sin in them, by which they do what they would not, and are unable to do, in mamier and degree, as they would ; as the blessed Apostle represents in our context, chap. vii. 14—25. Such views and feelings contribute great- ly to the Christian's purity in heart, and in the practice of life, and tp his advancement in holiness. The things above suggested in this section belong to the profitable and evan- gelical way of preaching, and enforcing holy practice. But now to bring this work to a conclusion ; it is good for th^m wh^ are the servants of sin, and under its dominion, tobecoipe sensible of the wretchedness of that condition ; and to betake themselves to the Son, to Aake them free indeed ; to p^ay earnestly for that Spirit of life, which cometh by Christ Jesus, to make them free ; without trusting to any pow- ers or endeavours of their own for recovering their liberty. It becomes them, who, by being justified through faith, and broughfeunder grace, are made free, to acknowledge the grace which hath made them so ; to keep ever in their eye the rule of duty, with earnest endeavours to attain conformity to it : knowing that the design of divine grace, in delivering them from the law and its curse, and in making them free from the dominion of sin, was, according to our context, that they might h& th^ervants of righteousness. It becomes them to have habitual recourse to the Lord, and to the promises of the new covenant, for renewed influences of grace, to enable them to hold on in their tourse of faith and holiness; and to encourage their hearts, and support their hope with this comfortable consideration, that sin shall not have dominion over them, as not being tmder the law, but imder grace. It becomes ministers to labour in leading persons to know themselves, and to know Christ ; to mark out to them by the light of God's word, the way in which they ought to walk : and to enforce holy practice by evangelical principles, argu* ments-^nd motives; which alone will have effect. FINIS. EDINBURGH : Printed by Jama Clarke. 1813. BOOKS PRINTED AT THE JOANNIS SCAPULA LEXICON GRiECA-LATINUM, ex pro- batis auctoribus locupletatam, cum Indicibus et Graeco et Latino, auctis et correctis. Additum Aiictarium Dialectorum, in tabulas compendiose redactarum. 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