Sanctification by faith vindicated in a discourse on the seventh chapter of the epistle of St. Paul to the Romans : compared with the sixth and eighth chapters of the same epistle / written by Zachary Mayne ... to which is prefixt a preface by Mr. Rob. Burscough.

ROMANS, Chap. VIII.

THere is therefore now no condemnation to them which are in Christ Jesus. [Verse 1] Now I see by this last discovery made to me, when I was even giving up all for lost, that to avoid condemnation, which the Law inflicted, and could not otherwise chuse but thunder out against a sinner, we must all betake ourselves to Christ; so the Illative therefore may well convert this eighth Chapter with that Expression in Verse 25. of the foregoing Chapter. Therefore if you will flee from condemnation, you must flee to Christ, for there is no condemnation to them that are in Christ Jesus. Why who are they that are in Christ Je∣sus? It follows, who walk not after the flesh, but after the spirit. Ay, they are the Men in∣deed, and none but they free from condemnation. The Man in the seventh Chapter was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 carnal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the flesh, Verse 5. and therefore was followed with condemna∣tion; but they that are in Christ Jesus, walk after the Spirit, their state is altered, and therefore no wonder they are freed from their Desperations. But the second Verse makes all clear.

For the law of the spirit of life in Christ Jesus, [Verse 2] hath made me free from the law of sin and death. There are several things very observable in this Verse:

1. Here is the personation continued in the first person, I, and me, hath set me free; as much as to say, I, that before was a captive to Sin under the Law of Sin and Death, am set free.

2. Here is a quite different Law, never before mentioned, viz. The Law of the Spirit of Life in Christ Jesus.

3. The Law of the Spirit of Life in Christ Jesus, sets the person free that was captive under the Law of Sin and Death. Now let it be allowed, (Disputandi Causa) that the word or person (I) all along the seventh Chapter was St. Paul, yet sure they will not deny that (me,) which is but the Accusative Case of I, is St. Paul also. Let all then de∣pend upon this word: And then it will plainly appear, that Ego, non sum Ego. The I in

the seventh Chapter, though spoken of the same person, is not spoken of the same person in the same state here. In the seventh Chapter he is led into Captivity to the Law of Sin and Death. In this Chapter the Law of the Spirit of Life in Christ Jesus hath set him free from the Law of Sin and Death. Therefore the Man in the seventh Chapter, that was led into captivity to the Law of Sin, Verse 23. needed the Gospel (which is here called the Law of the Spirit of Life in Christ Jesus) to set him at liberty from this Law of Sin. Therefore he was before only a miserable Man under the convictions and condemna∣tions of the Law, and not converted, which was the thing to be proved. But yet the Apostle goes on, and gives a more full account of this matter, which leaves the thing without all pretence of doubt, as I conceive, Ver. 3, 4.

For what the law could not do, in that it was weak through the flesh, [Verse 3] God sending his own Son in the likeness of sinful flesh (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, did) i.e. and for sin condemned sin in the flesh. The Ex∣plication of this Verse alone clears the whole matter, as I judge: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, supple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. What was the impossible thing which the Law could not do? Why, to justifie or sanctifie a sinner. How came it impossible to the Law, to effect either of these? Why, not from any weakness in itself; it would have justified in∣nocent Man with good authority. But it cannot justifie a sinner, that is impossible, for then the Law of God would cease to be holy; it would have sanctified innocent Man, that is, have led him on from one kind of holy action to another, and made him conver∣sant in, and ready at doing the whole Will of God. But when it meets with a sinner, through the sin which reigns in his flesh, it not only condemns him, but irritates and pro∣vokes Lust, till Sin by the Commandment appear in its colours, appear Sin, and become out of measure sinful, as we have at large discoursed this matter in the foregoing Chapter. This argues no weakness in the Law, that it cannot justifie or sanctifie a sinner; for it is weak only through the flesh. So that any Man that doth not betake himself to Christ and the Gospel, but is only under Convictions from the Law, must needs be in such a condition as the seventh Chapter describes. But now God, in infinite Mercy, (since the Law, under which Man was created, was utterly disabled from justifying, much more from sanctifying fallen Man) sent his own Son in the likeness of sinful flesh; and by so sending him, did that for us which the Law could not do; and for sin, or as it is in the Margin, by a Sin-of∣fering condemned sin in the flesh, that is, expiated our sins, and shewed us a way, how we might effectually subdue our lusts; or to give you the Paraphrase of the Verse in Dr. Ham∣mond's own words they are these:

For when through the fleshly desires of Men carrying them headlong into all Sin, in despight of the Prohibitions of the Law, Chap. 7.14. the Law of Moses was by this means weak, and unable to reform and amend Mens Lives, then most seasonably God sent his own Son in the likeness of sinful flesh, that is, in a mortal body, which was like sin∣ful flesh, (and differed nothing from it, save only in innocence) and that on purpose that he might be a Sacrifice for Sin; and by laying our Sins on him, shewed a great Example of his Wrath against all carnal Sins, by punishing Sin in his flesh, that so Men might be perswaded by Love, or wrought on by Terrors, to forsake their sinful Cour∣ses.

By this means Sin itself is condemned in our flesh, that is, destroyed as to its guilt and power, which before by the Law had condemned us.

That the righteousness of the law might be fulfilled in us, who walk not after the flesh, [Verse 4] but after the Spirit. By this means, namely, the sending Christ to die, and giving us the Gospel, which discovers to us his Death and Resurrection, and the ends of them, we are perswaded (the Spirit working together with it in the Preaching of it) to betake ourselves to Christ for Pardon and Salvation, and for Strength against every Lust of the Flesh; and being truly converted by and to the Faith of the Gospel, the Righteousness of the Law comes to be fulfilled in us, and we are enabled, through the Grace of God, to do the substance of all that which the Moral Law requires; and our Failings are hid by the Intercessions of Christ, and we are truly said to walk not after the Flesh, but after the Spirit.

And now see if there be not a vast alteration of states from the Man in the seventh of the Romans, and the same I in the eighth; the one is legal and under the Power of Sin, led captive by the Law of Sin, the other is set at liberty by the Gospel from the Law of Sin and Death, that is, that Sin which necessarily ends in Death, For the wages of sin is death; and this is done by the Law of the Spirit of Life, which is only in Christ Jesus, and con∣veyed by his Gospel into the minds of Men. 'Tis the new Law, the Law of the Spirit; so the Gospel is called: We are Ministers of the New Testament, not of the Letter, but of the Spirit; for the Letter, that is, the Law, killeth; but the Spirit, that is, the Gospel, gi∣veth Life, 2 Cor. 3.6. The words that I speak unto you, they are spirit and they are life, John 6.••••. T••erefore the Gospel coming in power, is called the Law of the Spirit of Life in Christ Jesus; and it is also called the Ministration of the Spirit, 2 Cor. 3.8.

I have now done with the argumentative Part, as hoping that the Cause is won, which yet whether it be or no, I must leave to the serious and candid Reader to determine for himself, only I shall desire of any that is unsatisfied, to give as fair an Account of his con∣trary Opinion and Perswasion as I have here done by insisting upon the several Verses of the 7th Chaper especially, and let him see if he can make sence of every thing, as I have done, and not only argue against the whole together, by some little Arguments that he may imagine to himself to have some strength in them. I have not, that I know, balked or avoid d any thing in the whole Chapter that looks like an Argument for the Opinion which I contradict: And, that I may not be alone is this Discourse, I thought it convenient to subjoyn, out of Dr. Hammond's Commentary, what were his Sentiments upon the Sub∣ject debated; which after I have transcribed, I shall willingly follow the Apostle's Di∣scourse, throughout the whole eighth Chapter. For that therein (as I humbly conceive) the Apostle pursues the Mystery of the Law of the Spirit of Life which is in Christ Jesus, till he makes it evident, that this new Law, otherwise truly called Gospel and the Ministra∣tion of the Spirit, carries a Man on not only to a freedom from the Law of Sin and Death, or the bondage and power of Corruption, but carries him through the whole course of mortification of Sin, and vivification even of our natural Flesh, bringing it on to the ser∣vice of the Spirit, the Spirit of our Mind, or the Law of the Mind, and indeed into a re∣joycing in the Conduct of the Spirit of God; it brings us on to a Spirit of Adoption, pray∣ing to God with holy Boldness, as a Father. It carries us on through the heaviest Sufferings, and teacheth us not only to call them, but account them light; it teacheth us to live by Faith and Hope; it teacheth us, lastly, fully to acquiesce in the holy Will, good Will and Favour of God, as unconquerable and invulnerable, and makes us to tryumph in God, and in our Lord Jesus, as inseparable from his Love by all that can befal us here; and so makes us the glory of Christ here, by bearing and doing all for him, which must needs end in being glorified with him in the Heavens.

The Words which I thought fit to transcribe out of Dr. Hammond's Commentary, upon this Subject, you may find at the Letter d, on the seventh Chapter of the Epistle to the Romans.

I had not known sin.] It is an ordinary figure (saith the Doctor) to speak of other Men in the first Person, but most frequently in blaming or noting any fault in others; for then by the putting it in this disguise, fastning it on one's own person, it is more likely to be well taken by them to whom it belongs. So saith St. Chrysostom of this A∣postle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he mentions things that are any way grievous, or likely to be ill taken, he doth it in his own person: And St. Hierem on Daniel, Peccata populi enumerat Persona sua quod & Apostolum in Epistola ad Romano•• facere legimus. Confessing the Sins of the People, be doth it in his own person, which we read practiced by the Apostle in the Epistle to the Romans; that is most pro∣bably in this place. Thus the same Apostle, 1 Cor. 6.12. All things are lawful to me, but all things are not expedient; that is, those things which are by you look'd on as indif∣ferent, if they be yielded to may be very hurtful in you: And 1 Cor. 13.2. If I have all Faith, and have not Charity; that is, if you want Charity to your other Gifts. So

Gal. 2.18. If what I have destroyed, I build the same again, I make myself a transgres∣sor; that is, whosever doth so, or whensoever ye do so, it must needs be a fault in you. Thus, Rom. 3.7. If the truth of God hath more abounded by my lie unto his glory, why am I also judged as a sinner? Which words are certainly the personating of an impious Objector, which speaks or disputes thus; not of the Apostle himself. And the same Scheme, or Fashion of Speech or Writing, is very frequent among all Authors. Se∣condly, By the severals affirmed in this Chapter, which cannot belong to St. Paul, it appears, that St. Paul did not speak these things of himself. For that Paul was at the writing of this, a reformed regenerate person, there is no doubt; but if we compare the severals which are here mentioned, with the parts of a regenerate Man's Character given by the same Apostle in other places, we shall find them quite contrary: Here, in the eighth Verse, he saith, That sin had wrought in him all manner of concupiscence, where∣as of the regenerate Man it is affirmed, Gal. 5.24. they that are Christ's, have crucified the flesh with the affections and lusts. Here, in the ninth Verse, it is said, sin revived and I died; whereas of the regenerate Man it is said, Chap. 6.2. How shall we, that are dead to sin live any longer therein? Here, in the fourteenth Verse, it is said, I am carnal; where∣as of the regenerate Man it is affirmed, Chap. 8.1. that he walketh not after the flesh, but after the spirit. Here again, in that fourteenth Verse, 'tis said, I am sold under sin; whereas of the regenerate 'tis affirmed, Chap. 6.18. that be becomes free from sin, and becomes the se vant of righteousness. Here, Verse 20. Sin dwelleth in me, and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accomplisheth, worketh that which I will not, like not with my mind and conscience. And so 'tis said, Ver. 23, 24. That the law of the members carries him into captivity to the law of sin, and who shall deliver him from this body of death? And so that he is under the power of the law of sin and death, that he obeys the law of sin, Ver. 25. Whereas, Chap. 8.2. of the regene∣rate 'tis affirmed, That the law of the spirit of life in Christ Jesus, hath made him free from the law of sin and death. Nothing can be more contrary and irreconcilable to a regene∣rate state in these so many particulars, than what is here affirmed of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I he person here represented. And indeed, unless sinning against Conscience be the only way of alleviating and not aggravating sin, it is impossible, that the doing that ill he would not, the not doing the good he would, Ver. 19, 20. can be deemed a fit Ingredient in the Character of a regenerate Man. 'Tis certain this was in the Person of Me••ea, made by the Heathens the highest pitch of Villany, to see and like that which was good, and to do the direct contrary; and therefore cannot in any reason be thought to be the A∣postle's description of a regenerate Man, a good Christian. I add, much less of him∣self.

And now methinks these Lines that I have quoted and transcribed out of Dr. Hammond, are so grave, learn'd and wise, that I look upon what I have written as trifli••g, in compa∣rison with them, which in two or three Pages contain in a manner the substance of all that I have written. Yet I am not utterly discouraged from making it publick, because that may please and convince one, that may not have the same influence on another. And what I have written, I hope I have done in the fear of God, and with true zeal for the good of Souls, and there is certainly an Use of various ways of Expressing and Arguing for the Information of various Capacities.

I come now therefore to my promised Work, of going through the several Verses of the eighth Chapter, for that in that Chapter, what follows in several Verses, is a mighty con∣firmation of what hath been delivered, and a great improvement of the Discourse by se∣veral gradations, shewing how the Law of the Spirit of Life in Christ Jesus sers a Man still more and more at liberty from the Law of Sin and Death, and leads him up to his high places, as Habakkuk's phrase is, Hab. 3.9. The Lord God is my strength, and be will make my feet like hind's feet, and he will make me to walk upon my high places. Proverbs 15.24. The way of life is above to the wise, to deliver from hell beneath And indeed till a Man be en∣lightned in the Gospel, and lifted up by the Spirit of God, as it were, to walk over other Mens heads, he is as nothing in the World, 1 Cor. 2.19. The spiritual man judgeth all things, yet he himself is judged of no man.

For they that are after the flesh, do mind the things of the flesh; but they that are after the spi∣rit, the things of the spirit. The Apostle having (as I have above declared) setled the Do∣ctrin of Justification by Faith, and ended the Discourse in tryumph at the end of the fifth Chapter, and proceeded in the sixth Chapter to shew at large how Holiness and Sanctifica∣tion also necessarily and effectually follows, upon the hearty embracing the Doctrine of the Gospel (thereby they are baptized into the Death of Christ, and profess themselves dead to Sin, and are actually set free from Sin, and become the Servants of Righteousness, and yield themselves unto God, and their Members Instruments of Righteousness unto God, Ver. 13, 14. and have their Fruit unto Holiness, Verse 22.) He (as in a Parenthesis) in the seventh Chapter, gives you a Parable of a Man endeavouring to be holy by the Law, but is utterly defeated of his design, and instead of attaining Holiness there∣by, loseth all his comfort and hope, and is plung'd into a far worse condition (as to Holiness) than he was in before; and being brought into a state of desperation thereby, betakes himself to Christ; then, in the very nick of time revealed to him, and by betaking himself to Christ, is set at liberty from Condemnation and Desperation, and also from the Law of Sin and Death, which he acknowledged himself before to be led into captivity unto after a fierce Battel, betwixt the Law of the Members, and the Law of the Mind, and so finds by blessed experience, that he is one of them in whom the Righteousness of the Law is now fulfilled, which Righteousness (by the Law) could never have been effected, ac∣complished and fulfilled. The Righteousness of the Law can never be fulfilled in any mortal Man, but by the Grace of the Gospel received; that is, a Man can never become holy but by Faith. Acts 15.9. Purifying their Hearts by Faith. Gal. 5.6.6.15. Faith working by Love, to the keeping the Commandments of God, is the new Creature. Com∣pare those two places in Gal. Such Men as have this Faith, they walk not after the Flesh any longer, but after the Spirit.

For they that are after the flesh, [Verse 5] do mind the things of the flesh; but they that— This Par∣ticle for, is a causal Particle, and shews the Reason of the Assertion going before: The Assertion before in the fourth Verse is this, The righteousness of the law is (or that it might be) fulfilled in us, who walk not after the flesh, but after the spirit. Now this is proved to be so, because they that are after the Flesh do ••ind the things of the Flesh, and they that are after the Spirit the things of the Spirit: Therefore they who are after the Spirit, do truly attain unto the Holiness and Righteousness of the Law, which is a Spiritual and an Holy Law, because their whole Mind is set upon spiritual things, or the things of the Spi∣rit; but for carnal Men, or Men that are after the flesh, their whole mind is upon fleshly or carnal things; and accordingly as Mens minds are set, (if they have undertaken a feasible thing) such will their attainments be. They that are after the Flesh, (as all those are, that are under the Law: Rom. 7.5. When we were in the flesh, the motions of sin which were by the law did work) do mind the things of the Flesh ; they savour and relish, and give their mind to nothing, but † fleshly things; they cannot freely lift up their Heart to God, and heavenly or spiritual things; but true Saints of God, that have received the Spirit of Life which is in Christ Jesus, (have embraced Gospel-Prin∣ciples with a Spirit of Faith and Love, and so walk after the Spirit) their mind is wholly, or at least chiefly ser upon the things of the Spi∣rit, which I take in other words to signifie Matters of Religion. And therefore since their minds are wholly set upon them, no wonder they make great attainments in them, so as to have the righteousness of the Law fulfilled in them.

For to be carnally minded is death, [Verse 6] but to be spiritually minded is life and peace. For a Man to be carnally minded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the carnal mind or carnal mindedness, or to be wholly set upon carnal things is a stare of Spiritual Death, and will end (if continued in) in Eternal Death. There can be no life in Religion where the mind is carnal, and his tendency is altogether towards, and his relish is only of, carnal things. But to be spiri∣tually minded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole tendency of a Man, indued with the

Spirit, (and that hath heartily embraced Gospel-Principles) is towards heavenly life, and living unto God; and as he hath a lively activity for God, so his comforts accordingly grow upon him; to be spiritually minded, is not only full of life and activity for God, but full of peace and comfort ordinarily: Great peace have they that keep thy law, and nothing shall offend them, Psalm 119.165.

Because the carnal mind is enmity against God, for it is not subject to the law of God, [Verse 7] neither indeed can be. It is no wonder that the carnal mind should have no activity for God, and so consequently no peace whilest it is enmity against God; yea, neither is subject to the Law of God, neither indeed can be. Why, what is this carnal mind? Here I must make a grand Enquiry, that we may find out (if it so please God) what this carnal mind is; for if we know not the Subject spoken of, we can never well understand what that is which is predicated, or affirmed, and asserted of it; at least not the manner how it is affirmed of it: For, non entis nulla sunt attributa, and non esse, & non apparere idem est. What then is meant by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; nay, what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is but an ac∣cident or attrioute? We may know what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, best by knowing what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is. Now, in Verse 27 of this Chapter, it is said, God, that search∣eth the Hearts. knoweth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what is the Mind of the Spirit, when it maketh Intercessions for us within us; and doubtless there the meaning is what the Spi∣rit would have. So here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is what the Flesh would have, the relish, savour or tendency of the Flesh. What is this that is here called Flesh, which hath in it such a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such a tendency, such a relish, such a savour, as neither is nor can be subject to the Law of God? Till this Question be well answered, till this Enquiry be prudently and satisfactorily made, I despair of ever giving a right Paraphrase or Interpretation of this Verse, or any of the like nature. Caro, saith Vorstius, est Vitiositas nativa seu peccatum Originis, a quo nihil boni cogitari & praestari potest; and this Mr. Pole in his Synopsis leaves for the meaning of it. Now this I cannot acquiesce in as a full description of the Subject Flesh, here spoken of, there is something of the truth in it, but it is not satisfactory. That it cannot be meant of sinful flesh, or a principle or root in us, that unavoidably carries sin in it, or produceth sin, seems apparent to me, from the Expression of the Apostle in the latter end of this Verse, The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. The Apostle makes a great assertion, That the carnal mind is enmity against God; then he gives a reason, Because it is not subject to the Law of God: and then follows this reason, with an high proof or aggravation, which makes the reason very full and evident, That it is not only actually not subject, but incapable of becoming subject, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither indeed can be. Now, to me, it would be no wonder, no high discovery at all, to say, That a sinful nature can∣not be subject to the holy Law; for every body knows, that that which hath sin necessa∣rily in it, cannot be subject to that which is holy; for there is a perfect contradiction in one to the other. But now if there be such a thing which by nature is indifferent to sin or not to sin, but by accidental circumstances becomes sinful, and whil'st it is under those accidents and circumstances cannot but be a sinning Principle and productive of variety of sins; to assert concerning his, that whil'st under these circumstances, it cannot be sub∣ject to the Law of God. This may be a great discovery, and worth our best and strictest notice and observation. Now such a thing I take the flesh, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be in this Discourse of the Apostle's. We know, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, flesh and spi∣rit, are the two contradistinct and constituent parts of Man: Tee spirit is willing, but the flesh is weak, Matth. 26.41. Sometimes there are three parts made of a Man, Body, Soul, and Spirit, Corpus, Arima, (which make Animals) and Spirit, which make a Man; which is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now there was a time when Flesh and Spirit did sweetly agree in the Service of God, and the Flesh was without sin: But since Adam fell, there was a sad divorce made between the Flesh and the Spirit of a Man, and every sinner and unrege∣nerate person adheres to his fleshly part, with the neglect of the Soul and Spirit, or Mind and Conscience, and is led by the inclinations and tendencies of the Flesh; and so the Flesh in them is deserted of its Guide, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it hath lost its Bridle, and now the Flesh

gives the denomination to a carnal Man. Nay, the Flesh (that is, as destitute of its Guide, which ought to be the Spirit of a Man, enlightned and assisted by the Spirit of God) is cal∣led by the name of a sinning Principle, and partly in the Saints themselves, for that none of them is perfect: So you have it, Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary the one to another, so that ye cannot do the things that ye would. Now Men, that are wholly unregenerate, are wholly under the command of their fleshly inclinations, and they follow the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which the Flesh dictates and commands, and this is not subject to the Law of God, neither indeed can be; that is, whil'st they remain carnal: till they have received the Gospel, they are in the flesh, and walk after the flesh. Nay, there is a further piece of mystery in this matter, that whereas the Flesh (according to the order of Nature, and institution of God in our first Creation) ought to be influenced and guided and ruled by the Spirit; in carnal Men, the Flesh influenceth and infecteth their very Mind and Conscience, which is the only Fort and Garrison that God holdeth in a wicked Man: Therefore we hear of a fleshly Mind, Col. 2.18. And there even their Minds and Consciences are defiled, Tit. 1.15. So that the sence of this seventh Verse seems now somewhat clear to me, wherein the Apostle proves what he had asserted in the sixth, That to be carnally minded is death; namely, because it is enmity against God, and is not subject to the Law of God, neither indeed can be. And therefore what wonder is it, that it brings on a spiritual Death; whereas, on the contrary, to be spiritually minded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Life and Peace. When a Man hath entertained the Gospel, and therewithal received the Spirit of God into his Heart, he is alive to God, and full of Peace and Joy.

I might add one thing more, which may possibly elucidate this matter, and that is this: The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the tendency and strong bent of the Flesh, or the Flesh itself de∣serted of the Spirit of a Man and of God, is not subject to the Law of God, neither indeed can be; because the Flesh is not the immediate Subject of Religion any more than a Brute is; the brute Animals are not under any Rule of Religion; the Body is but the Soul's Ju∣mentum, its inferiour Associate, it is not capable of seeing any Beauty or goodness in Re∣ligion; but when the Mind is convinced and brought over to God, the Flesh may and will joyn with the Soul, its ancient Friend and Guide, even in all its faculties and appetites, so long as it is well watcht and guided and prudently provided for; accordingly the Apostle adviseth his good, holy, sanctified Believers, Rom. 6.12. Let not sin therefore reign in your mortal body, (or flesh) that ye should obey it in the lusts thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that ye should obey it, that is, Sin in the lusts or desires of it, that is, the mortal Body, as I have discoursed at large in the sixth Chapter.

The Paraphrase therefore of this Verse is this: The carnal Mind, (or rather the tenden∣cy and humor or mind of the Flesh) deserted of the conduct of the Spirit, hath set up an in∣terest against God, and is not subject to the Law of God, neither indeed can be, Rebus sic stantibus, till the Bridle, Fraenum, that it hath lost, be super-induced. It is like a mad Horse snuffing up the Wind, and taking its Course whither it pleaseth and lusteth.

So then, [Verse 8] they that are in the flesh, cannot please God. No wonder then, that they that are in the flesh, cannot please God. This Inference will be easily admitted: They that are in the flesh, that is, wholly addicted to and commanded by the lusts or desires of their flesh, I take it to be all one with that Expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that are after the flesh, only there may be this little difference, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies the state, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies conversation, as walking after the flesh, or according to the motions and dictates of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Piscator and Beza say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so then, or therefore; but others sav, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is never taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and then it must be translated, Now they that are in the flesh, can∣not please God; and therefore the righteousness of the Law is not fulfilled in them. This I take to be the most genuine Interpretation: And this Verse is confessed to be the Con∣clusion of the whole Argumentation of the Verses foregoing.

But ye are not in the flesh, but in the spirit, if so be the spirit of God dwell in you. Now the Apostle hath done with the Argumentation beginning from the first Verse, which Argu∣mentation I take to be directed against the state of the Man under convictions in the seventh Chapter. And so speaks to his converted Romans, Ye are not in the flesh, but in the spirit, with this caution, If so be that the spirit of God dwell in you: For every Man that hath received the Gospel sincerely, and betaken himself to Christ and his Righteousness, from the Con∣demnations and accidental Irritations of the Law, hath the Spirit of God dwelling in him; for the Gospel is the Ministration of the Spirit, which the Law is not: Gal. 3.2. This only would I learn of you, Received ye the spirit, by the works of the law, or by the hearing of faith?

Now if any man have not the Spirit of Christ, he is none of his. [Verse 9] This Expression you see is doubled, and therefore needs the greater consideration and serious reflection of every Man upon himself to know his state by: I cannot here stay to make discovery how a Man may come to know whether he hath the Spirit of God and of Christ, which is much or all one; and it is the less necessary for me to do it, because the Apostle himself, in several Verses following, makes the discovery himself, by several high and glorious effects of the Spirit's inhabitation.

And if Christ be in you, (that is, by his Spirit) the body is dead because of sin: [Verse 10] but the spirit is life, because of righteousness. I fancy or apprehend this to be the meaning of these dark Ex∣pressions, for which I shall seriously consult Expositors, Dr. Hammond, Pole, and Marlorate, and give any thing that I find in them, which I think considerable: But I presume first here, to give my own thoughts, for which I beg the Reader's pardon. If Christ be in you, by his Spirit, the body is dead, because of sin; that is, your Flesh and Body, by which you were heretofore strongly impelled, and as it were forced on to the commission of all sorts of sin, is dead , as to sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of sin, propter or secundum, where I ima∣gine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to have the force of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this I am sure is less straining, than to use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Piscator and Beza do, and our English Translators in the eighth Verse, So then they, &c. Tho' Pole tells us, from another Author, Tolet, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as I take it, is never so used. But to make good this Exposition, see how the sence seems to force it, If Christ be in you, the body is dead, because of, or, as to sin: That is, the Flesh in its Lusts is mortified. I am sure this is true Divinity, But the spirit is life, (in the abstract) or alive in the concrete, that it may answer to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dead, in the Antithesis in the words: that is, Whereas, when you were without the Spirit of Christ, the Flesh and the Body was alive and regnant, and the Law of the Members warred against the Law of the Mind or Spirit, and had the better of it, and brought you into captivity to the Law of Sin, which Law of Sin was in the Members in the Flesh and Body. Now this Body, this rampant Flesh, unbridled Lust, which had cast off the Bridle of the Spirit, and the Law of the Mind and Conscience, which ought to have ruled the Flesh; this Body is dead, not simply, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Body is dead in the matter of Sin, so that you need not obey Sin in the lustings of the Bo∣dy; though the Body hath its desires still of eating and drinking, &c. yet it hath not those strong, impetuous, irregular desires that it had, but is dead in a great measure, because of Sin, or as to Sin: But the spirit is life, or greatly alive, because of righteousness, or as to the matter of Righteousness. Now the Law of the Mind prevails over the Law of the Members, you are alive to God and Righteousness and Holiness.

But if the spirit of him, that is, God the Father, that raised up Christ from the dead, [Verse 11,] dwell in you, he that raised up Christ from the dead, shall also quicken your morted b••dies by his spirit that dwelleth in you. Here I confess I have a peculiar Notion, which I have been hammering at these thirty Years, but I will assure thee, Reader that it is honest, and will lead thee into no dangerous Errour, and therefore consider it. If the spirit of him, that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you. That is, in your mortal Body, in which the Apostle

forbids, that Sin should reign, Rom. 6.12. I say this mortal Body shall not only be dead, as to the matter of Sin, which is affirmed in the 10th Verse, and is a great attainment by the Spirit of Christ's dwelling in us. The World is well altered with such a Man, that whereas his Flesh did rule and lead him captive to the Law of Sin, now this Flesh and this mortal Body of his should be dead as to the matter of Sin; this I say, is a great attain∣ment and a blessed alteration from his former state: But this is not all, no, the chiefest thing is yet behind, the Flesh shall not only not be a clog to the Spirit, but it shall be a meet-help, it shall not only be dead as to Sin, but it shall be quickned up into the Service of the Spirit; the Flesh of the Saints in their mortal Body, before they have died and past through the Grave, shall be brought by the indwelling of the Spirit to an usefulness in the Service of God. He that raised up Christ from the dead, shall also quicken your mortal body; while it is mortal, it may die, and must die: By the spirit that dwelleth in you, which I take to be an Expression signifying our present State here, after Conversion; and not a Glorified Estate in Heaven; for though the Saints in Heaven shall not be void of the Spirit of God there, as we may conceive, yet I take it, this Phrase, by his spirit which dwelleth in you, signifies the State of this Life, and that whilst we live here, and have the Spirit of God and of Christ dwelling in us. Our mortal Bodies which are yet only wortalia and not Mortua, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be quickned into the service of our Spirit, which was the de∣sign of God in his Creating Man, before th•• rebellion of the Flesh happened, and our Spirits led by the Spirit of God. So then we shall Eat and Drink to the Glory of God, we shall Marry in the Lord, 1 Cor. 7.39. Servants shall serve their Master, as serving the Lord Christ, Col. 3.24. And so I might instance in all the particular actions relating to the Body, and the Animal Life. If they are Musical, they will not endure wanton Songs; their very Musick shall be Innocent, which is now so much devoted to the Devil, to Bacchus, and Veaus, and Mars, the Heathen Deities.

Therefore brethren we are debtors. [Verse 12] Now the Apostle comes to make some Application or practical Reflections upon this mysterious and sinewy Discourse, we are debtors; You see we are all obliged, and that greatly, we are not our own Men, all Men are Debrors engaged one way or another. [Verse 13] But what are we Christians Debtors to? not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall dye: but if ye through the spirit, do mortifie the deeds of the body, ye shall live.

The Spirit of God and of Christ dwells in every Saint, and we are to make use of the Assistances of the Spirit dwelling in us, to mortifie the Deeds and Affections of the Body so far as the Body was engaged in Sin, and captivated ••o the Law of Sin. Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts; and therefore no Doubt also in his deeds, Col. 3.9.

For as many as are led by the spirit of God, [Verse 14] they are the sous of God. The Apostle still grows in his Sence, as the Rule is in Oratory, Cres••at Oratio. The Apostle had before affirmed, that if any Man have not the Spirit of Christ, he is none of his; and then he tells us, That where the Spirit of Christ is, the Body is dead because of Sin, or as to the matter of Sin, and the Spirit is alive as to the matter of Righteousness, and that the very mortal Body shall be quickened (as I take it) in this Life to the Service of the Spirit, that is of our natural Spirit and Conscience, not excluding, but highly including the Spirit of God. And now that we shall find our whole selves Debtors, or owing ourselves not to the flesh any longer, than it must be to the Spirit: and in this 14 Verse, That we are led by the Spirit, go ten under the conduct of it; that we are safe indeed, unless we wickedly depart from such a Guide. And now he takes one step further, that by that time we are come thus far, we are gotten under a Spirit of Adoption.

And here I take it, the Apostle hath much done with the Discourse of Holiness and Sanctification, as brought about by the Gospel, and so proceeds to other priviledges which a Saint enjoys and arrives at, which I am willing to prosecute to the end of this Chapter, for it is a rich Mine and a most luscious Discourse. The Lord grant that I may beable to

proceed in it more than Notionally and Speculatively, that I may have the true enjoyment of these Discourses, by being able to apply every thing to my own Soul for my comfort and elevation of Heart in the wayes of God, as having a particular Interest and Concern in these Mysteries.

But before I go any further on in the following Verses I must endeavour to perform my Promise, of giving what I find in Hammend, Pole, and Marlorat, considerable and diffe∣rent from my apprehensions here signified upon the 10 and 11 Verses.

But ye are not in the flesh, but in the Spirit; if so be the Spirit of God dwell in you. [Verse 9] Now if any man have not the Spirit of God, he is none of his. Paraphrase:

But ye Christians under the Gospel, if ye have any of that Spiritual Divine Temper, which Christ came to infuse by his Doctrine and Example, are thereby engaged to all manner of sincere inward Purity to mortify the Flesh, with the Affections and Lusts; and if you do not so, you live not according to the Gospel; and if not so, ye may know that you are not Christians, Christ will not own you for his, however ye have received the Faith, and are admitted into the Number.

And if Christ be in you, the body is dead, because of sin, but the spirit is life, [Verse 10] because of righteousness. Paraphrase:

But if ye be Christians indeed, translated and raised above the pretensions of the Jew, to the purity of the Gospel of Christ, and your Lives be answerable thereto, then, though being Sinners, the punishment of Sin, that is Death, befall you, and so your bodies dye and return to Dust, which is the punishment of Sin; yet your Souls shall live for ever an happy and a blessed Life, as the reward of your return to Christ, in the sincerity of a new and righteous Life, to which the Evangelical Justification belongs.

But if the spirit of him that raised up Jesus from the dead, dwell in you, [Verse 11] he that raised up Christ from the dead, shall also quicken your mortal bodies by the spirit that dwelleth in you. Paraphrase:

And then even for your dead Bodies they shall not finally perish neither; they shall be sure to be raised again, for the Spirit of God, by which ye are to be guided and led, is that Divine Omnipotent Spirit, that raised Christ's dead body out of the Grave; and if ye be guided by that, animated and quickned by that, live a pious and holy life, there is no doubt but God will raise your mortal Bodies out of the Graves also, by the power of the same Spirit that raised Christ's.

As for Pole's Synopsis, I have read over all that he saith upon these Verses, and you see what I have gotten out of him from Piscator, Calvin, Estius, and others, towards my sence, and as he hath all the sences of divers Authors, so in it you have this of Dr. Hammond.

Now for Marlorat, I find the same Quotation out of Calvin that Pole hath upon these words, Vivificabit & Mortalia Corpora vestra: He shall also quicken your mortal Bodies, Mortalia Corpora vocat, quiequid adbuc restat in nobis Morti obuoxium, ut mos est illi usitatus crassiorem nostri partem hoc nomine appellare, ut jam saepe dictum est: Ʋnde colligimus, non de ultima Resurrectione, quae momento fiet, haberi Sermonem, sed de continua Spiritus operatione, qua, reliquias Carnis paulatim mortificans, coelestem Vitam in nobis instaurat. In English thus: St. Paul calls that our mortal Bodies, whatsoever yet remains in us liable to death, as it is an usual Custom with him, to call our grosser part by that name, as I have often already said: Whence we gather, that he doth not here speak of the last Resurrection, which shall be done in a moment, (by the Spirit of Christ and of God) but of the continual Operation of the Spirit in us, whereby mortifying by little and little the relicks and remainders of the Flesh, he doth renew and establish an heavenly Life in us. And so I have done with the 10, 11, 12, 13 Verses.

For as many as are led by the spirit of God, they are the sons of God. [Verse 14] I am now past the dis∣course of Sanctification by Faith, as brought about by Gospel-Principles, and impossible to be effected by the Law, or attained unto by a legal Spirit or frame of Heart; and I come to some other high Priviledges, which a Man Sanctified attains unto. The first is, he is led by the spirit of God; and so, secondly, is one of the Sons of God. I shall hasten now with as much brevity as I can to the end of this Chapter. And such a one is not only a Son, but is in a very fair way to understand, and to have the boldness of a Son in the presence of God.

For ye have not received a spirit of bondage again to fear. [Verse 15] This Expression seems to have an eye and respect to the Old-Testament Dispensation; we in the Dispensation of the Gospel have not received the Spirit of Bondage again, as they did under the Law, who though they were truly and really under the Covenant of Grace, yet their Dispensation looked much like Law, and accordingly their Spirits were low and legal, and they were more like Servants than Sons, as you have it professedly and at large discoursed in Gal. 4.1, 2, 3. to the end of the 7th Verse. [Verse 15] And Gal. 3.22, 23, 24. Ye have received the spirit of adoption, by which we cry, Abba, Father. Ye Romans have received the Spirit, by which same Spirit we Christians of all Nations cry, Abba, Father; for the Saints drink all into one Spirit, according to that Article of our Creed, the Communion of Saints.

The spirit itself beareth witness with our spirits, [Verse 16] That we are the Children of God. There are two Spirits spoken of in one Verse; the Spirit itself, that is, the Spirit of God, b••areth wit∣ness with our Spirits, that is with our Consciences, (being enlightned by the Spirit of God, and renewed thereby, and restored to its empire over the Flesh, by which renovation we are made the Children of God) that we are the Children of God. First, we must be the Children of God, and then the Spirit of God can and will bear witness to this Truth, that so it is; unless our Consciences can bear this Testimony, the Spirit will not, cannot bear such a Testimony, because it is a Spirit of Truth.

And if children, [Verse 17] then heirs. See how the Priviledge rises, all Children among Men are not Heirs, but all God's Children are Heirs; heirs of God, and joynt-heirs, or Co-heirs, with Christ: if so be that we suffer with him, that we may be also glorified together. See what little reason we have to be asraid of Suffering, if we suffer for a good Cause and with a good Conscience, Phil. 1.29. For unto you it is given in the behalf of Christ, not only to believe on him, but to suffer for his name: It is an additional Gift to that of Faith, to suffer for the Name of Christ, to bear the Cross, is the way to the Crown, but we are apt to have dastard∣ly and cowardly Thoughts, and Spirits; St. Paul was quite of another mind, as he shews in the next Verse.

For I reckon, [Verse 18] that the sufferings of this present time, are not worthy to be compared with the glory, that shall be revealed in us. This is the third Priviledge that a Sanctified Man hath, viz. Courage in the midst of all sorts of suffering for Christ, and that upon this account, namely, the inconceiveable Glory which he is to receive, which will be so great when it comes, that the whole groaning World waits with earnest expectation to see the blessed Time, when the Saints shall receive this Glory, and what Comfort should the Saints them∣selves then take in the Expectation of it, and what Patience should they excercise in the mean time.

For the earnest expectation of the creature, [Verse 19] waiteth for the manifestation of the sons of God; this with the 20, 21, 22, I shall not meddle with as containing no doubt a great Mystery, which good and learned Men are divided about, and which I confess I do not understand; but thus much is evident, that there is a wonderfull Glory to come for the Saints, and that this life is a suffering life, but so ordered for the Saints, that they have great cause of Patience, nay, Joy and Glorying in all their Tribulations, seeing the whole suffering and groaning World is contented under their sufferings, meerly with the Expectation they have, and Participation that they shall have of the Saints Glory; for it is said Verse 21. That the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God.

This is a groaning time: There are three sorts of Groans, 1st, That of the whole Creation. 2dly, That of the Saints Verse 23. 3dly, The Spirit of God also maketh Inter∣cession for us with Groanings which cannot be uttered.

The First sort of Groans I have passed over with a Confession of my Ignorance, only that we see the sad effects of sin in which the brute Creatures suffer.

The Second sort of Groans we may and ought to understand.

And not only they, [Verse 23] that is the brute Creatures (the Gentiles, saith Dr. Hammand) but our∣selves also which have the first-fruits of the spirit, even we ourselves groan within ourselves, wait∣ing for the adoption, to wit, the redemption of our bodies. I shall not pretend here to give an

Account of every particular word, but shall content myself with the general fence, as hast∣ning to the end of the Chapter, only observing the Temper and good Qualities of the sanctified Man, till he comes to the top of his Attainments. And here I find a 4th Privi∣ledge or excellent Quality of this person that wa••keth not after the Flesh but after the Spirit, which is this:

Though he bear the heaviest Afflictions as light, and thinketh them not worthy to he compared with the Glory to come, yet he groans mightily within himself, not for the pressure of the Afflictions, but for the presence of that which he longs after. He hath re∣ceived the First-fruits in earnest, but longs after and groans for that of which he hath re∣ceived the earnest: waiting for the adoption, viz. The redemption of our bodies. This Scrip∣ture seems to be much of the same import with 2 Cor. 5.1, 2, 3, 4. For we that are in this tabernacle, do groan, being burthened, not for that we would be uncloathed, they do not desire to die, to be freed of the burthen of affliction, but that they might be cloathed upon with their house from heaven, that mortality might be swallowed up of life. So here they did groan, wait∣ing for the Adoption, viz. The Redemption of our Body. Corporis nostri, id est, Corporum nostrorum a corruptione, mortalitate, concupiscentia, aliis{que} vitae miseriis quae in resurrectione de∣mum nobis continget, adoptionem expectantes, id est, redemptionem vel liberationem. Appositio re∣demptionis filiationem declarat. Adoptio hic metonymice sumitur vel pro patefactione adoptionis vel pro adoptionis fruitione. Adoptio ergo sicut & redemptio hic intelligitur quoad effectum qui in re∣surrectione perfectus erit, &c. Vide Polum.

By Adoption and Redemption, is here meant, the declaring our Adoption and Redemp∣tion, and the full enjoyment of both; and this all Saints (when themselves) do groan after. For it is certainly an essential part of the new Creature, to have at times, if not frequently, a desire to be dissolved, that they may be with Christ; for seeing God hath made that their happiness, and they have made it their own choice; when they act like themselves, they must needs, with St. Paul, have a desire to be dissolved, and to be with Christ: and the only reason of a Saint's desiring to live here, should be, that he may glorifie God; for by Faith he hath made a discovery of a far better state than that of this Life can be: and this he must needs desire far more than to live here, or he is absurd.

For we are saved by hope. All the salvation that we have here, (excepting the First-fruits, [Verse 24] spoken of before, called the First-fruits of the Spirit) is a salvation of hope, which the pro∣phane wretches of the World have gotten into an Oath, with which they bind that they would have you to believe; As I hope to be saved, say they: True Saints hope to be saved. And this is the chief salvation they are possessed of.

For hope that is seen, is not hope: for what a man seeth, why doth he yet hope for? [Verse 24]

But if we hope for what we see not, then do we with patience wait for it. [Verse 25] Though we groan as longing for our hope, yet we groan not as impatient of our burthen, but with patience wait.

Likewise also the spirit helpeth our infirmities: [Verse 26] for we know not what we should pray for as we ought: but the spirit it self maketh intercession for us with groanings, which cannot be uttered.

And he that searcheth the heart, knoweth what is the mind of the spirit, [Verse 27] because he maketh intercession for the saints, according to the will of God. This I take to be a fifth Priviledge of the sanctified person, that walks not after the Flesh, but after the Spirit, That he hath the Spirit of God helping his infirmities, and teaching him to pray both for what he ought, and as he ought; for these are both specified in the 26th Verse, For we know not what to pray for as we ought; but the spirit it self maketh intercession for us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with un∣expressible groans, groans of that force, urgency and fervency which cannot be expressed, that is, what the force of them is. All true Saints have the Spirit of Grace and Supplica∣tion; they are enabled some way to pray for what they ought, and as they ought; and they have Groans that follow their Petitions, that have a meaning in them, that God only knows; no Man can conceive of the workings of their Hearts and Affections, so as God the searcher of the Heart understands them: For thither it is ultimately reserred by the Apo∣stle, He that searcheth the hearts, knoweth what is the mind of the spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We have spoken somewhat to that Phrase in the 5th, 6th and 7th Verses of this

Chapter, Whether it be the Mind of our Spirit in its groanings, which comes not forth into words, or rather, what is the Mind of his own Spirit, because it maketh Intercessions for the Saints according to the Will of God. The Mind and Meaning of the Spirit answers to the Will of God, and therefore is so acceptable to him. But whose shall be the Groan∣ing? Will any one ascribe these to the Spirit, as groaning? I question the Divinity of such an Ascription. Therefore the Groanings are made in the Saints, and actually exerted or groaned by the Saints, only guided and effected by the Spirit it self dwelling in them: If so, then the Intercession that is made for us with these Groanings, is not only made for us in Heaven, but in us on Earth; therefore we are taught what to pray for, and how to pray by the Spirit, which makes these Intercessions for us within us, of which God, who searcheth the Hearts, judgeth according to what of the Spirit is in them. I cannot here descend to speak to the Controversie of Praying by Forms, or without Forms; I think we may pray in the Holy Ghost (as the Phrase is, Ephes. 6.18.) with a Form; and I question not at all, but many good Ministers and private Christians pray in the Holy Ghost without a Form: And that is all I have to say at present, Only both ways you see that the sanctified person in this Chapter hath this fifth Priviledge to be assisted by the Holy Ghost; in offer∣ing his Prayers and Supplications to God, he doth not only groan within himself for the glory to come, for the hope which yet he doth not see, but the Spirit it self helpeth him in his Groanings, and to his groanings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Spirit helps with us and over against us at the other end of the burden under which we groan, because of our In∣firmities, which else would cause that the burthen would be too heavy for us: Onus attollit ex altera parte ne sub eo fatiscamus. Cum multa potuisset opera Spiritus Sancti proferre, quibus ab ip∣so juvamur, hoc solum exponit, eum adjuvare nos in orando, Tol. Therefore it is not his pray∣ing for us in Heaven. Spiritus Sanctus hic ut in praeced. membro intelligitur, E. Tol. Be. Qui interpellare dicitur non quod apud Patrem aut filium (ut perverse dicebant Arriani) sit Mediator, sed quod efficaci sua in nobis operatione nos orare faciat & doceat, Menochius ex Estio, Pole in loc. Quia nos ad preces instigat, Beza. Quia preces ad Deum nobis dictat, Grotius, Beza. Postu∣lat Spiritus non in se, sed in nobis & per nos tanquam per instrumenta rationalia & libera: quod au∣tem per instrumentum fit, ipsi moventi causae primae tribuitur, Tolet. And that fancy of Grotius, (as I presume to call it, begging pardon of that great Name) that in Ecclesia Diaconus ima∣ginem quodammodo gerit Spiritus Sancti. In the Church the Deacon (in reading the Pray∣ers) bears after a sort the resemblance of the Holy Ghost, strengthens this Interpretation, that as the Reader goes before the Assembly, in suggesting or rehearsing what they are to pray for, so the Holy Ghost is the great Guide and Leader of every Saint in his private and secret Prayer, at least (not to mention others) in shewing them what they are to pray for. There are many rare things in Pole's Quotations, which are too long to be here in∣serted and translated: I shall add a few more, and then translate them, because this is an important Matter. They are called Groans which cannot be uttered, for several reasons: One, Quia Spiritus ea desideria & vota nobis saepe inspirat, quae nec ante cogitata, nec obvia fue∣rant, nec scitur unde veniant & quo tendant, Tolet. Ver. 27. He that searcheth the hearts, knoweth the mind of the spirit. Gemitus illi surt nobis non Deo inenarrabiles, scit Deus quo cor ipsum sertur a Spiritu S. motwn quid Spiritus intendit & per nos postulat, Tolet. Because it ma∣keth intercession for us according to the Will of God. Interpellat, intercedit, postulat, orat, n••mpe per ipsos sanctos, qui ipsius instrumenta sunt, quorum Corda movet, excitat & regit. Novit quid studeat spiritus, nempe sanctorum preces dirigere secundum Deum, suggerendo eis illa precari quae Deo serviant, Grotius. Ex Polo ioidem. The English of some of those Latin Quotations above is this: Whereas he might have mentioned many Works of the Spirit, by which we are helped of it, he only insists upon this, That he helped us in Praying. It is the Holy Spirit himself who is here to be understood, who is said to make intercession; not that he is a Mediator with the Father or the Son, (as the Arrians falsly said) but that by his effectual operation in us he makes and teaches us to pray, Menochius out of Estius. Be∣cause he urges to pray, Beza. Because he dictates to us Prayers which we are to offer to God, Grotius and Beza The Spirit makes Intercessions not in himself, but in us and by us as rational and free Instruments. Now that which is done by an Instrument, is attri∣buted

to the first moving Cause, T••l••t. They are called Groanings, which cannot be uttered for several Reasons: One, Because the Spirit doth often Inspire into us those De∣sires and Petitions which neither were thought on before, nor were any way obvious, or at hand for us to think upon; neither do we know whence they come, and whither they tend, Tolet. But for this last Passage, I must needs say, I know not with what Authority or Allowance we can utter such Passages in Prayer, as we know not whither they tend, un∣less we should act purely as inspired, and know that we are inspired. I am much taken with that Heathen Sentence, Nullum numen abest si sit prudentia; I know not that we may act in any thing towards Man, much less in our Addresses to God, beyond what we understand. Once more those Groanings are unutterable to us, not to God; God knoweth whither the heart is carried, being moved by the Holy Ghost, what the Spirit intends or means and asks by us, Tolet. The Spirit intercedes, asks, prays, viz. by the Saints who are his Instru∣ments, whose hearts he moves, excites, and governs: God knows what the Spirit means, viz. to direct the Prayers of the Saints according to God, by suggesting to them those things to be prayed for, which may serve for the glory of God. Grotius in Pole's Synopsis.

I have insisted the larger upon this Text and Matter, because I find a strange Interpre∣tation of the words in a Learned and Reverend Authour; wherein, he carries all this Assi∣stance in Prayer, to the

Spirit of Christ's interceding and praying for us, at the Right Hand of his Father, where he always makes Intercession for us: So that when we Pray, but know not ourselves what is best, nor consequently what we ought to pray for, particu∣larly, Health, Wealth, or Honour; then Christ joyns his helping Hand to ours, joyns his All-wise and Divine Prayers (for that which he knows we most want) to our Prayers, and so helps to relieve us in all our Distresses. And he that searcheth the hearts, &c. Paraphrase, and then God that knoweth our wants, exactly understands also the desire and intention of the Spirit of Christ.—

This Interpretation you see is contrary to the cur∣rent of Expositors both Popish and Protestant, Grotius and Beza, and turns these two Verses which carry so much matter of Support and Consolation in them, only upon the Intercession, of Christ in Heaven, which indeed is a most Comfortable Article of our Faith: but why should we be robb'd and despoiled of the Comfort of the Advocate on Earth, which our Lord hath sent us to supply his absence from us, by making Intercession within us, as he doth without us most effectually at his Father's Right Hand? I meet with one that says upon this Paraphrase these words:

Those that say that by the spirit that helpeth our infirmities Ver. 26. is meant Christ by his Spirit praying for us in Heaven, can neither make it agree with the Context, nor prove that the Spirit groaneth in Heaven,] or is called our Inter∣cessor there, but within us.

And so I pass to the 28 Verse.

And we know that all things work together for good, to them that love God, [Verse 28] to them who are called acording to his purpose.

After the Apostle had reckoned up, and insisted upon these five several Priviledges, which the sanctified Person is invested with, he seems to come in a general way to conclude, that not only all these things mentioned, but all other things whatsoever do work together for good, to them that love God. The whole Creation groans for their Deliverance, they Groan within themselves for their glorious State, and the Spirit helps them in their Groan∣ings, and to further Groanings in Prayer beyond all Words and Expressions, even to meanings which God knows, and God alone; and they shall all be answered in full Returns, not a Sigh or a Groan lost, sent out from them that love God, from them that are effectu∣ally called according to his purpose. For I question not but all things are done according to purpose, which lies hid (as I may humbly say) in the breast of God. According to the purpose of Eternal Ages, as the Phrase is, Eph. 3.11. Which he made or purposed in Christ Jesus our Lord. Then it follows, as it were, occasionally from this Expression, cal∣led, according to his purpose, Ver. 29.

For whom he did foreknow, he also did predestinate to be conformed to the image of his son, [Verse 29] that he might be the first-born amongst many brethren.

Moreover, whom he did predestinate, them he also called, and whem he called, [Verse 30] them he also justified, and whom he justified, them he also glorified. The Purpose of God is so strongly made

that it goes thorough and thorough with the whole train of Successive glorious Effects; and this demonstrates a Wonderful Co-operation for good to those that love God, to those that are called according to his Purpose. Onely I must here honestly offer my Apprehensi∣ons in this most profound-Matter, for I would deal honestly with all the World, and especi∣ally with the Church of God: And my chief Observation upon this Golden Chain, (as it is well called) is this: That the first Link of the Chain which is fastened to the Mercy-seat (and all the World can never loose it thence) is fore-knowledge, whom he did fore-know, which I humbly conceive is meant of God's fore-sight, what Men would do, placed under such and such circumstances, and thereupon did predestinate, call, justifie and glo∣rifie in his eternal and irrefragable Purpose.

And so I dismiss the great Subject of these two Verses, only I shall remark upon the 29th Verse: Whom he did fore-know, he also did predestinate to be conformed to the image of his Son, that he might be the first-born amongst many brethren. That though Men have a true liberty of will in their choice of, and adhering unto Christ, yet God did not leave the whole issue and success of things to the liberty of Men; but fore-seeing what Men would do, purposed and decreed to do more for them infinitely than they could themselves do in carrying on the work of Grace in them; so that Christ should not be an Head without a Body, and a First-born without Brethren, but the First-born amongst many Brethren: And this fore-knowledge of God, what Men would do in believing and returning to God, is as easie for us to conceive of, as it is how God should foresee that Adam would certainly fall, when it was in his power to have stood; and yet this certain fore-knowledge of God must be allowed in a matter perfectly free, (for ought that we know) or else the purpose of sending Christ as a Saviour, which was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, could never have been made by the All-wise Jehovah.

What shall we say then, [Verse 31] if God be for us, who can be against us? As much as to say, The whole matter of our salvation is a certain well-laid inexpugnable thing, if we are but once brought over to God; if we are once well convinced of sin by the Law, and see our need of Christ; if Christ become precious to us, and our only deliverer; if we are by him freed from the Curse and Condemnation of the Law, and have the Law of the Spirit of Life in Christ Jesus, setting us free from the Law of Sin and Death; if we have the impos∣sible thing of the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wrought in us; that is, if we are enabled to walk after the Spirit, and no longer after the Flesh; if we have been taught to mortifie the Deeds of the Body, and so come to be led by the Spirit, to call God Father by a Spirit of Adoption; are content to suffer with Christ; to long for his presence, and groan after it, we need not question but all things shall work together for our good; we shall find ourselves effectually called, and therefore elected, Make your calling and election sure, 2 Pet. 1.10. We have no other way to know our Election, but by our Calling, and then, and not till then, can we take comfort in the Doctrine of Election, namely, when we may have ground to hope that the golden Chain hath fastened upon us; and if so, what can harm us, if God be for us, who can be against us? unless they can be too hard for God. Now from hence the Apostle runs on with a clear and triumphant Argumentation, Verse 32.

He that spared not his own Son, [Verse 32] but delivered him up for us all, how shall he not with him also freely give us all things? This is the clearest Argument in the World, we have no rea∣son to doubt of the good will of God for our final salvation, and therefore present happi∣ness; for he that gives us the greatest gift he could give, will never deny us the small matters of the World, if they be good for us. This Argument is like that of our Saviour's, He that gave us Life will give us Food, he that gave us Body will give us Rayment, a ma∣jori ad minus.

Who shall lay any thing to the charge of God's elect? It is God that justifies. [Verse 33] And if we be interested in election by effectual calling, who shall lay any thing to our charge in judgment, when he that is to be our judge, and whose approbation alone justifies, will justifie us?

Who is he that condemneth? It is Christ that died, and so took off our condemnation, [Verse 34] by suffering the penalty of out sin, and he that died is not dead, yea rather that is risen again, who is ever at the right hand of God, who also maketh intercession for us. The Spirit in us and for us here on Earth, and Christ for us in Heaven, What abundant Consolation is here? He that died for us on Earth, to free us from Death and Hell, is ascended to Heaven, and there maketh intercession for us. Could ever things be made more sure and firm, for the strong consolation of those that love God?

Who shall separate us from the love of Christ? Who shall make Christ cease to love us, [Verse 35] that hath done and still is doing all this for us? Shall tribulation or distress, &c. No, Christ will rather love us the better for all these. Or who shall make us cease to love Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Yes, a wicked Will may; an evil Heart of Unbelief may make us to depart from the living God, for these things, Heb. 3.12. But there is no reason why they should; Trust in God, and they shall not; thou may'st walk upon the Waves, as upon a smooth Pavement of firm Ground, if thou give not way to thy Diffidence; if thou do, every puff of Wind shall lay thee upon thy Back, and thou shalt sink to the bottom, unless thou cry out, Lord, help me, or I perish: A Sigh, a Groan, shall be heard. Though any one of all those things may look dreadsully upon thee, Famine, Nakedness, Sword: For these things, few follow Christ. We must look for one or all sometime or other, and be prepared in our Mind for them, or we cannot be Christ's Disciples. Verse 36.

As it is written, for thy sake are we killed all the day long, [Verse 36] we are accounted as sheep for the slaughter. This is the fair account a Saint should take of his state and circumstances as a Christian, and by the grace of God not shrink at the appearance. But what follows upon the views of Faith, (in the face of all these appearances, ghastly enough to the flesh)?

Nay in all these things we are more than conquerors, through him that loved us. [Verse 37] We are so far from being appalled and conquered by the appearance of these things, that we do more than conquer them, and keep them from terrisying of us, for we can rejoyce and glory in them, Rom. 5.3. But then it is through him that hath loved us.

For I am perswaded, that neither death, nor life, nor angels, nor principalities, nor powers, [Verse 38] nor things present, nor things to come,

Nor heighth, nor depth, nor anyother creature, shall be able to separate us from the love of God, [Verse 39] which is in Christ Jesus our Lord. These two Verses are only a most admirable enumera∣tion of all kinds of things, that can have any efficacy upon us, towards breaking the relation of a Saint to God and his interest in his favour, which is foreign to my design of brevity to insist upon, there being no matter of difficulty or obscurity in them.

And so here I make an end of my Explication of these three Chapters, and after I have made some useful Reflections upon what I have said, I shall take my leave of the Reader.

The first Use that I shall make of this foregoing Explication of these three Chapters is this, That here we may see the Excellency of the Christian Religion, [Use I] what an holy and comfortable Institution it is; it is no way satisfied with any Professor of it, till it brings him to sincere and universal Piety; he must walk after the Spirit, and be led by the Spirit, or he is no sincere Professor of the Christian Religion; he either doth not understand the Christian Religion, or is very false and hypocritical, that doth not, by the Spirit dwelling in him, make it his business to mortifie all the deeds of the Body, Rom. 8.13. nor is he in the way to Life. And then for the Comforts of Religion, though I doubt not but many well inclined and (I hope) truly religious People, have their doubts and fears of their good Estate to God-ward, yet I think, that ordinarily the sadness of truly religious People, proceeds chiefly from their own neglect of their watch, and for that they are to little ac∣quainted with themselves and their state; for a truly godly Man nath abundant matter of

Joy lying fairly before him, to take comfort and rejoyce in, and therefore it is made a great Duty by the Apostle to rejoyce in the Lord always, Phil. 4.4. And Christians live far below themselves, when they live a drooping and a sad life; indeed no other person in the World hath any true cause of joy, which yet every Saint hath; and in this Chapter is expressed the greatest Assurance and richest Joy that you can find in all the Writings in the World; it far exceeds the Stoick's Apathy, and the Epicure's Tranquillity, and a∣riseth to a Joy unspeakable and glorious, 1 Pet. 1.8. and that upon a good ground and bot∣tom; no less than that of being utterly divorced from all evil, and united in affection and practice to all that is good; upon the firm promise of acceptance with God at present, through the Death and Intercessions of his only begotten Son, and of Assistance from Hea∣ven to do the whole Will of God acceptably, and of Eternal Life after Death: And this ground of Comfort and Establishment every good Man and Woman hath, though they do, not as they might and ought, make the discovery of it to themselves.

My second Use of the foregoing Discourse, [Use II] shall be by way of humble Address to the Preachers and Ministers of the Word, That in their Sermons and particular Dealings or Treating with Persons whose Consciences are somewhat awakened to a sence of Sin and Guilt, and to take some care of their Souls, they be very wary how they send Men to the Law, by bidding and charging them only to reform their Lives, and amend their Ways, and leave their wicked Courses. 'Tis very true, it is their duty so to do; but you see in the seventh of the Romans throughout, what an ill effect this Advice or this Undertaking alone, without Christ, had upon the sinner; it only killed him so much the more, and set all his Lusts a raging, and in an uproar, Fain he would do good, but evil was present with him: And wicked sin, deceitful sin, wrought death in him, by that which was holy, just and good, which made sin appear to be malignant to an Hyperbole. And while he was ma∣king his greatest Struggle and War against Sin, only by vertue of the Law's prohibition of Sin, the Law of the Members made a more brisk resistance, and conquered him and brought him into captivity to the Law of Sin. The Holiness and Threatnings of the Law, may be of excellent use to terrifie them, but the Holiness of the Law alone will never teach them and perswade them to be holy. I humbly advise all the faithful Ministers of Christ, that design the salvation of Souls, that they do not only charge Men that come to them for advice, to leave their wickedness, and to be good and religious; though this be good and necessary advice; much less, as the foolish Papists do, to impose such and such Penances, which is the high way to provoke their Lusts, as soon as ever their Penances are over: but that they take all the care they can, when they see them in earnest in Religion, to instruct them in the Doctrine of the Gospel; That though they are great sinners, and have so and so transgressed the Commands of God, (and a very particular Confession of Sin enjoyned them, if not to their Spiritual Guide, (as was done to John the Baptist) yet at least to their God, is very useful, and I think necessary; as searching the Wound is in order to a Cure; and especially a sense of the sinfulness of their corrupt Nature, and there may be ma∣ny particular Directions necessary for many particular Cases) yet, I say, they are to be instructed, That though they have so and so transgressed the Commands of God, yet they must not think they can make amends to God for what they have done amiss, or come to do the Will of God in their own strength, or ever come up to a full perfect unerring Obedi∣ence in this Life: But that they must seriously consider the Redemption that Christ hath wrought for them, by the sacrifice of himself, and that their only course is to believe the sa∣tisfaction of Christ for sinners; and so to give up themselves to Christ, to be his servants; and pray to Christ, and to God in Christ, for his Spirit, to enable them to leave off all Sin, and exercise themselves unto Godliness in all the parts and instances thereof: And that whilest they do faithfully endeavour to leave every Sin, and to get every good habit and disposition of Honesty, Sobriety, Purity, Justice, Charity and Godliness in the Strength of God, they are accepted of God, through the Death and Intercessions of Christ. This Spirit of Faith and Love, which are in Christ Jesus, Ephes. 6.23. 2 Tim. 1.13. can only set them free from the Law of Sin and Death.

It is worthy of an excellent Pen, to express these things more at large; but, I hope, I have in some satisfactory manner, signified the Necessity of this Course to be taken with Men, since the Apostle makes so much of it in his seventh Chapter to the Romans, what ill effect the Law hath upon convicted sinners, when they seek a Remedy from it only under their Convictions.

And that the Discourse of the Apostle, Rom. 7. When the law came, &c. is plainly meant of the Moral Law, which is perpetual and everlasting, binding the Conscience of every Man and Woman in the World, and not only the Ceremonial Law (which (I acknow∣ledge) the Jews much boasted in, and sought Justification by the observation of) were very easie to be demonstrated. So far I had written, as the end of this Use, when a wor∣thy Friend of mine, to whom I communicated my Papers for his censure of them, advised me to evidence this Assertion, That the Discourse of the Apostle, in Rom. 7. When the law came, &c. is plainly meant of the Moral Law, which I am loth here to fall upon the proof of, because I would not willingly interrupt my proceeding to the Uses which I am yet to make of the foregoing Discourse, and therefore shall cast it into an Appendix at the Conclusion.

In the third place, I address my self to the Deists of the Age we live in. [Use III] We have indeed a great many Atheists, and more perhaps than ever were in any Age, the Lord be merci∣ful to us: But there are a sort of better natured and more civil Persons, that abhor A∣theism, as contrary to the Light of Nature, and the Interest of all Government and Civil Society itself. For that there can be no trust in any Man, where there is no obligation upon Conscience, but every Man is left to act as he judgeth it convenient to his present interest; I say, there is a sort of Men, that acknowledge a God and Providence, and the reality of Moral Good and Evil, Just and Unjust; but they suspend their Belief of the Gospel, and they are apt to applaud themselves and think themselves in a very good condition, if they live honestly and vertuously, and depend upon God's Providence for protection in the way of Vertue; and conclude it shall all go well with them hereafter. But how far are these removed from the strict observation of the workings of their own Hearts, which we find in this 7th and 8th Chapters to the Romans? They ought not only to acknowledge the Law of Nature, which no question they find (some of them at least) written in their Hearts, according to what the Apostle Paul writes in Rom. 2.14, 15. But they ought to find how hard it is to keep the Law; how this Law convinceth them of Sin; and then, when they think to amend their ways, and to do good, how they are plunged by it into more Sin; and the more strict they are upon themselves, and the more rigidly they deal with themselves towards mortification of any Extravagancy, the more they shall find their Lusts enraged, or perhaps fall into another extreme Vice. For I question not but it might be demonstrated by an able Pen, That all seeking to mortifie Lusts by the Law, only com∣manding and condemning, will in the end make the better side the worse; and though Men may be as it were alive without the Law, and enjoy themselves very pleasantly, yes when they come strictly to call themselves to account for their Actions, Intentions, Rules, Conduct and Management of themselves, as under the Law of God, and seek in earnest to reform themselves by the Law, they shall raise such a Confusion, Combustion, and Fer∣mentation, as shall make them almost distracted and desperate. The Law ••s the most rigid School-master that ever the World had; it lasheth Men with Scorpions; it kills them with a thousand Deaths; it makes them weary of their Lives: No wonder then at the Exclama∣tion, Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death! And after this close Press they have been in, which will make them swear even drops of Blood, they shall never attain to any true rest, till they come to say, I thank God, through Jesus Christ my Lord. I pity much these ingenious, civil and half-vertuous Gentlemen, that think they have made great Attainments in Religion, by coming to acknowledge, That there is a God, and, Athenian-like, are still inquiring after some innocent new Discoveries in Nature or the Politicks, &c. But they little think of their rumbling into Hell, for want of going further on in Religion. For if Christ came from Heaven to satisfie the Law, and to make a new and living Way to God in his own Blood, he will not suffer himself to be

so neglected by the Gentile secure Deist, as not to be so much as inquired after, how and which way he is to be a Saviour; that they must see they have offended the Law, and are condemned by the Law, and have no Refuge but in him, who answered the Law, and that they must change their old Husband and Master, and get their Mind quiet and at rest only by believing in him, loving him, going to him for strength to fulfil the Law, that the Righte∣ousness of the Law may be fulfilled in them, walking not after the Flesh, but-after the Spirit. These alery unconcerned speculative Gentlemen have a great work to do, which they are not aware of; for I dare boldly advance this Proposition, (though amongst Divines it is no bold Assertion, but amongst Gentlemen it may be thought so,) That whosoever under the clear preaching of the Gospel, as now it is in our Land, doth not esteem Jesus Christ more precious than his Life, and all his Worldly Interests, yea, of greater benefit to him by his Death and In∣tercession, than all his Moral Excellencies, shall be condemned at last to Hell, for slighting the Gift of God, in giving his Son to be the only Saviour. Such persons may be excellent Commonwealths Men, good Subjects to any Soveraign; good, that is, in some sence good Friends and Neighbours, but they will be never admitted for Saints into the Kingdom of Heaven, and therefore let them look to themselves in time: As for these mine enemies, that would not that I should reign over them, bring them hither, and slay them before me; saith our Saviour in the Parable, meaning it of himself, Luke 19.27.

By way of Address to the Philosophers of the Age, which are not a few, and withal as penetrating, [Use IV] profound and comprehensive as perhaps any Age in the World ever saw, the learned Ages of Athens, Chaldea and Egypt not excepted: You take great delight in the search of Wisdom, and indeed it is worthy of Men so to do, far more worthy than to heap up Riches, or to enlarge Empire and Dominion, though by fair means; yet I am much of Socrates's mind, of whom I have several times read, that he was chiefly for Moral Philosophy, how a Man should guide his Actions and his Thoughts. Now in my mind this discourse of the Apostle concerning the advance of true Holiness, which I verily believe the honest Philosophers aimed at, under the name of Virtue, is as acute and profound, as practical and experimental, as any Discourse that ever was framed by Man, and it hath this advan∣tage of all other Philosophical Discourses, That though (as I humbly conceive) it was ma∣naged really with the Apostle's Reason and with his humane Understanding; yet was his Pen guided all along by the holy Spirit; and the three conjoyned Chapters of 6, 7, and 8, to the Romans is a Compleat System of Moral Philosophy.

By Moral, all the Learned (as I take it) understand that which concerns Manners, and is of perpetual and everlasting Obligation. As the Moral Law is opposed to the Ceremonial and Judicial, as being but positive and temporary, and whereas I call it Philosophy, we know that the first Word or Name for that which we now call Philosophy, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wisdom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now this is truly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 2.6, 7. the Wisdom of God in a Mistery, even the hidden Wisdom, We speak Wisdom, saith the Apostle, amongst those that are perfect; that is, Men of any strength and growth in Religion. And I humbly conceive this was the meaning of the Apostle, We speak that which hath a good consonancy and harmony and agreement in itself, with all the true rea∣son of a Man. And indeed, though I have been formerly, when I was a Child in Years, and a very Novice in Knowledge, (though now I do not pretend to any great strength, yet perhaps, through the Grace of God I may know a little) but though, when I was a meer beginner, I was affrightned by many from using Reason in Religion; yet for more than Thirty Years I have made bold in my small reading and Speculation to use my Reason, which I do heartily acknowledge to be very small: And though I am not of the Socinian Principle, (as it is generally said of them, that 'tis theirs) that we are not to believe any thing that our Reason cannot comprehend; yet I am not for believing any thing, but what we have reason o believe: But then I think it reason enough to believe any thing to be true, if I have reason to believe, that it is revealed by God. And I think it is the greatest honour we can do to God, to use our utmost reason in understanding what he hath revealed, and, as far as we may, to endeavour to perceive the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or reason of things revealed, but to acquie••ce in the 〈◊〉〈◊〉 or, that it is so, if we can see no further, and to bless God for it, and to practise universally according to our Information.

Now as I conceive, in this Subject which I have treated of, and offer to your Considera∣tion, as Philosophers, you have the whole of Moral Philosophy, or rather Theosophy, set forth in the most comprehensive Generals; you have the End which we ought to aim at, compleat Happiness hereafter, and a wonderful Foretast of it in this Life. The means of attaining it is vertuous or holy practice; now the means again of attaining to this ability of vertuous Practice, the Stoickssay, is the cutting off, or mortifying the passions or affections, which some have truly said is the cutting off the legs or wings which we should go or fly upon, and turning a Man into a Stock; the Peripateticks say, with more reason, the mode∣rating of the passions is the better way. But alas! all the Question lyes here: How shall we come to moderate the passions? The Apostle tells you, with a great deal of truth, That if you go to the Law, which is the Rule of Duty to all the World, and try to get any affection mortified (saith the Stoick), regulated (saith the Peripatetick), it will enrage all your evil inclinations, and make them more rampant and mad than ever they were before. You might remain alive, and be pretty quiet, and have a good Opinion of yourself, and obtain a good esteem with others, if you would not come too near the unalterable Rule of Holiness and true Virtue; but if once you come strictly near that, and compare yourself with it, and observe your aberrations from it, and then try to reform by it that you may answer the Pattern of it, you shall only still find that it will convince you and condemn you, and at last make you weary, and make you mad, and fill you with despair. You may chance find the Cittadel of Conscience, and the mind hold out for the Law and for God, that is, in its bare Vote, but the City and Country round, the Affections and Body, every limb and every faculty shall revolt and desert, and do what they please, and yield no obedience; you shall find at length no more conformity to the Rule, than the raging which Medea had by her Video meliora probo{que} deteriora sequor; She flies from one Country to another with her Familiars and Enchantments, and exerciseth such mad passions, as, I confess, I cannot bear the Description of in reading them, without a great discomposure of thoughts: And where is then the Stoick or Peripatetick with their two distinct wayes?

But now when we come to Christ who hath satisfied the Law, and leave our old School∣master, our old Husband, as being dead in all its Condemnation by the Body of Christ cru∣cified, and do not so much as pretend to exact Obedience to the Law, but yet honestly en∣deavour to give all due Conformity to its Precepts, yet without the fear of being cast into Hell for every Failure, serve Christ and God in him, as an honest Son serveth his Father, or an honest Servant his Master, allowing ourselves no idle haunts, no extravagant ou••lets of any kind, enjoy the good things of this Life as other Men do, but in moderation; do the work of our Callings, Trades, Occupations, Studies, but without carking cares, as be∣ing assured that if we be diligent, God will provide, and will let us want for nothing: Here all is quiet, we have, or may and ought to have a sweet Calm, nothing disturbs us. If we walk according to this Rule, To do all to the Glory of God, and in dependance upon him, giving Thanks for so great a Saviour, peace shall be upon us, as upon the whole Israel of God. If we are guilty of Negligence, we must presently go to God by Prayer, confess our sins, charge ourselves honestly, severely, bitterly, according to the neglect; but we must not despond, but endeavour to double our Diligence and Watchfulness. In this way God hath the true Glory of an hearty Obedience; the Law of God is no whit dishonoured; for we bid not the least defiance, deny no Duty of Conformity to it, but we are free from the danger of its Condemnation, being secured by a Surety and Advocate. Thus the Righteousness of the Law is fulfilled in us, who walk not after the Flesh, but after the Spirit. And whilst we remain faithful to our God in this way of fincere constant uniform Obedi∣ence, we have free Access to God as a Father. If we presume to Sin wickedly against our God, we must expect to be dealt with as Deserters and Apostates, and though even some of those may possibly be renewed again unto, and by repentance, yet it is an evil and bitter state in∣deed, and God alone knows when they shall recover their boldness and liberty of Access to God by a Spirit of Adoption. And in this plain Account I hope is contained the true Moral Philosophy, or rather Theosophy, which we need all to learn and practise by.

And here I hope I may, with very good pretence, make an humble Address to the Re∣verend Heads of Colleges and learned Tutors in the Universities, which I would do with the most submiss Deference, to intreat them, That in preparing Instructers of the Peo∣ple for the next Generation, they would teach them the Truth, as it is in Jesus; and I would bespeak them in the words of the Apostle Paul, Ephes. 4.20, 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where the Apostle is speaking of the evil state and conversation of the Gentiles. But ye have not so learned Christ: By learning Christ, I doubt not, is meant their learning the Doctrine of and concerning Christ, as Scholars and Students learn Authors and stu∣dy Philosophers. Ver. 21. If so be that ye have heard him. The Ephesians never heard Christ in person, but they heard him preached: And been taught by him, or in him. How could they be taught by Christ? Only by his Word and by his Spirit. And what were they taught by him? The Answer follows, As the truth is in Jesus. This is the greatest thing that you Scholars are to learn, and you are to teach: I say not, that it is the only thing; But this is the true Philosophy, without which all that they can learn is perfect folly, Rom. 1.22. speaking professedly of the Philosophers. I do not pretend to teach you, but only hum∣bly to mind you of that which you cannot but know. I humbly beg you, for God's sake, for the Honour of our Lord Jesus, and for the Interest of so many Souls, as all Yourselves and present Pupils may be concerned with and for, in Preaching and in the Press, that you make a most accurate distinction betwixt Law and Gospel, that Moses may not sit in our Saviour's Seat. You see how the Law-Preachers among the Galatians blended the Law and Gospel together, and thereby transferred their Auditors from him that had called them unto the Grace of Christ, or in the Grace of Christ to another Gospel, Gal. 1.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ver. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which is not another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, diver∣sum non aliud. There was but one Gospel, and could be but one; yet this might be so di∣versified by legal mixtures, as to be called another Gospel: And. I shall give no further proof of this at present, than the foregoing Discourse, which I have thought necessary, or at least convenient to make; in which, I hope, I have made it appear, That the seventh Chapter of the Epistle to the Romans, is not to be understood of St. Paul, as in his rege∣nerate Estate, but as under legal Convictions; or rather, of a third person, personated in the first, which is so far from being rightly understood, that perhaps the greater half of Divines understand it of St. Paul himself: So subtile an evil is that of Legality, or seeking to be justified by the Law, that it cannot easily be understood in the clearest Gospel-light: But, Qui bene distinguit bene docet; and if any Monopoly be fit to be claimed by an Aca∣demy, I humbly conceive it is that of Distinctions. Your Students are taught learned and polite Ethicks: but if they be not taught how to avoid the Condemning Power of the Law by the Grace of the Gospel, the Law will condemn them. If they be not well warned of the enraging irritating force of the Law (occasionally) upon all their Lusts, when they seek to be reformed by it alone, that which was ordained unto Life will be found Death unto them; and Sin taking occasion from the Commandment, will work in them all manner of Concupiscence and Sin, that it may appear Sin, working Death in them by that which is good, will by the Commandment become out of measure sinful, Rom. 7.10.8.13.

Here I have a very fair and just occasion to speak to those that I doubt will have little mind to hear or read what they should, [Use VI] but if any such chance to read this Paper, let them consider it. If those that endeavour in some seriousness and earnest to reform them∣selves by the Law, yet, for want of understanding the Grace of Christ, cannot attain unto true Holiness and Peace; What Peace, what Comfort, belongs to those that heed not either the Precepts of the Law, or the Promises of the Gospel? What though they call themselves Churchmen and Sons of the Church? What if they be of separate Assemblies, if they walk not after the Spirit, but after the Flesh, they are the Devil's Slaves, and Firebrands of Hell: There is no peace, saith my God, to the wicked, Isai. 48.22. Without holiness no man shall see the Lord: Holiness is the true end of all Religion; we must attain unto Holiness, or

we can never please God, in any Religion that we profess: Cease to do evil, learn to do well, put away the evil of your doings. Come now and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Esai. 1.16, 17, 18. There is no communion with God, no Fellowship or Con∣verse with or Approach unto God (for all these I take to be understood by Reasoning toge∣ther,) without washing and cleansing ourselves. Before this in the 11, 12, 13, 14, 15 Verses, God renounceth all Acceptance of any thing they did in Religion: To what purpose is the multitude of your sacrifices unto me? &c. saith the Lord. Men may use some kind of honest Endeavours after Holiness, and fail of attaining what they seek after. Thus the Apostle witnesses of the Jews, Rom. 9.31. But Israel which followed after the law of righteousness, hath not attained to the law of righteousness. Verse 32. Wherefore? because they sought it not by faith, but as it were by the works of the law. Now for these the Aposile had a great deal of Pitty and Commiseration, as you may see Rom. 9.1, 2, 3. I say the truth in Christ, I lye not, my conscience also bearing me witness in the Holy Ghost, that I have great hea∣viness, and continual sorrow in my heart, For I could wish that myself were accursed from Christ, for my brethren my kinsmen, according to the flesh, who are Israelites, &c. And so Rom. 10.1, 2, 3. Brethren, my hearts desire and prayer to God for Israel is, that they might be saved. For I bear them record, that they have a zeal of God, but not according to the knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not sub∣mitted themselves to the righteousness of God. Now I have made these two last Quotations, to prove, That Men may in some sort and way have a great Zeal and Endeavour to please God, and to be the Favorites of Heaven, and yet lose their labour. What shall become then of those that take no pains in Religion at all? and indeed, do not truly endeavour to become universally Holy? but please themselves with some poor low ends in their Profession, short of this only worthy design. I shall conclude this Application with those words of the Apostle, in Rom. 6.21, 22. What fruit had ye then in those things, whereof ye are now ashamed? What real Profit, or what real Comfort had ye in those sinful Pleasures and wicked Courses wherein once (in the State of Unregeneracy) ye indulged yourselves? Wicked Men of the World take a great deal of pains to get Profits, and Pleasures, and Honours, and what doth it afford them? What comfort have they of it at the very time, upon a sober Review and Consideration? The Answer is, None at all; and besides, now ye are ashamed of what ye then did; then it was no matter of Comfort, and now 'tis a matter of Shame. But what follows, Ver. 22. But now being made free from sin.— (Who is free from sin? An∣swer, Every Saint of God is free from Sin in the Apostle's sence, not in the sence of a quarrelsome Scholastick.) and become servants to God, you have your fruit unto holi∣ness,— That is a present rich Fruit indeed, that by turning to God, and exercising our∣selves unto Righteousness, we attain unto an Holy Frame, and Temper, and Readiness to every good Work.— And the end everlasting Life. The Law teacheth Holiness, and the Gospel effects it; and though some may lose their labour, that are at some pains in Religion, for want of diligent Enquiry after the right way, as the Jews did, and all that seek to be justified and sanctified by the Law will do, yet they that are at no pains at all in Religion, are sure to tumble into Hell: Strive to enter in at the strait gate, sait our Saviour, for many, I say unto you, shall seek to enter in, but shall not be able. Luke 13.21. If seek∣ing will not do, but we must also strive to enter, what will become of those that do not so much as seek?

And now I would end this Subject, [Use VII] which is grown under my hand to double the large∣ness that I intended it, with a Use of Consolation to all the true Saints of God. Are there any (as I hope there are many) that have been duly convinced of Sin, how great an Evil it is; how it hath dishonoured God, and defiled and debased their Nature, and Noble Soul, which is God's Off-spring, and endangered their sinking under the Divine Displeasure to Eternity, and especially of the great Sin of not believing in Christ, but rather seeking to be justified by the Works of the Law; have they at last found themselves killed by the Law with a Thousand Deaths, and been driven to flee from the Wrath that is certainly to come, unto the Hope that is set before them in the Gospel? Have they been couvinced of Righ∣teousness,

because Christ is gone to the Father, and we are to see him no more, till his se∣cond coming, and from hence conclude, that he hath brought about Everlasting Righteous∣ness by his Death? for else how could he, upon whom his Father laid the Iniquities of us all, and did, while he was punishing him upon the Cross, (as it were) forsake him, be ad∣mitted again into his Father's presence as an Advocate for us? Have they been convinced of Judgment, as knowing that because Christ hath died, and is again gone to the Father, that therefore the Prince of this World (the Devil) is judged and condemned, and shall be cast out of his Tyranny over Men all Men that betake themselves to Christ, the Captain of their Salvation, who by Death destroyed him that had the power of Death, that is, the Devil, that he might deliver them, who, through fear of death, are all their life-time subject to bondage? Heb. 2.14, 15. And so have they betaken themselves to Christ, as their Head and Husband and only Saviour, that he may be made of God unto them Wisdom, Righte∣ousness, Sanctification and Redemption? Why, unto you is the Word of this Salvation sent: You are the blessed of the Lord, and ye shall be blessed, and the Gates of Hell shall never prevail against you: You are called to resist the Devil, to fight against Principali∣ties and Powers, and the Rulers of the Darkness of this World, and against Spiritual Wick∣edness in high places, Ephes. 6.10, 11, 12. And for this end you have a Suit of Spiritual Armour, the Armour of God on the Right-hand and on the left, from Head to Foot; and ye shall be made more than Conquerors, through him that hath loved you to the Death of the Cross. Rejoyce in the Lord always; and again, I say, rejoyce. Read the eighth Chap∣ter to the Romans, and take Courage and Everlasting Consolation. All things are made sure for your good and interest. Be but faithful to God, and never fear his Grace to you. Sing your Triumphant Songs, the Song of Moses and the Lamb; both Law and Gospel shall com∣fort you. If God be for us, who can be against us? He that spared not his own Son, but de∣livered him up for us all, how shall he not with him also freely give us all things? We are the circumcision that worship God in the spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh, Phil. 3.3.

I will lead you to one rich Walk, where you may expatiate and deliciate your holy Souls: For I speak here to none but those that are sanctified and effectually called: It is Gal. 3.1, 2, 3, to the 7th inclusive, Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all, but is under tutors and governors, until the time ap∣pointed of the father; even so we, when we were children, were in bondage under the elements of the world: but when the fulness of the time was come, God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. Under the times and dispensations of the Old Testament, till the coming of Christ in the flesh, the People of God, even the true Saints of God, were like Children, though great Heirs, kept at School, bred up at a distance from their Father's House in a state of darkness, fear and bondage, knew little of their Priviledges and Inheritance; tho' they were saved by Faith, and had the Gospel preached to them in an obscure way, yet it lookt all like Law, till Christ, the Eternal Son of God, was made of a Woman, and made under the Law, they also were (as it were) under the Law: But now, in the days of the Gospel, especially since the Ascension of Christ, and his Mission of the Spirit, the Dispensation is quite altered, and they are, like Heirs, called home to the possession of their Inheritance, to live like those that are Lords of all. Now they are endued with a Spirit of Adoption, by which they come to know themselves Sons and Daughters unto God Almighty, Verse 6. And because ye are sons, God hath sent forth the spirit of his Son into your hearts, crying, Abba, Father. Abba, Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greek for Father. That is, Father in all Languages, to Saints of all Nations, Verse 8. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. In the days of the Gospel, heavenly things are brought down to us in the greatest plainness, so that a truly holy Soul may converse and treat with them with great freedom. Ephes. 2.5, 6. In two Verses you have three of the greatest Priviledges expressed, that the mind of Man can possibly conceive: We are said there to be quickned to∣gether with Christ, to be raised up together, and made sit together in heavenly places with him.

Can there be a nearer approach of an Heir to his heavenly Inheritance? Col. 2.20. If there∣fore ye be dead with Christ from the rudiments of the world, why as though living in the world are ye subject to ordinances. Col. 3.1. If ye be therefore risen with Christ, seek those things which are above, where Christ sitteth at the right-hand of God. Verse 3. For ye are dead, and your life is hid with Christ in God. We must live as those that live in Heaven with Christ, Phil. 3.20. For our conversation is in heaven. 1 Cor. 3.3. Are ye not carnal and walk as men? Saints should not live like other Men; no, not like Men: You are Sons and Heirs, and have liberty to call God Father. Our Lord hath taught us to begin our Prayers to God with this rich and high Appellation of, Our Father. Endeavour therefore but to live like Children of God, and you may with holy boldness call God Father; and if you can look up to God as your Father, you highly dishonour him, and disparage yourselves, to doubt or fear of what may betide you from Men or Devils all your life long. Therefore I say it to all the Saints of God, and I humbly beg of God, that I may ever attend the Exhortation, Endeavour to walk worthy of God, unto all pleasing, keep your Watch strictly over your Hearts and Ways, and go on your Way rejoycing, through Thick and Thin, through Fire and Water, through Troops and Armies of Men and Devils; the World is conquered for you; Devils and Principalities are triumphed over; your own innate and inbred Lusts shall not be too strong for you, if you still, by the Spirit, faithfully endeavour to mortifie the Deeds of the Body. Heaven stands open to you; Mansions are prepared; Angels are ready for your safe Convoy. Die you must; but Death hath lost its Sting; and there is no greater Friend than Death itself, next to a Holy Life; for Death is also Yours, and that is the Porter that lets you into your Resting-place. The Law cannot condemn you, and the Gospel will save you.

Notes

• Dr. Ham∣mond, Rom. 7.7.
• Rom. 8.5.
• Cogitant desiderant cu∣rant sapiunt.
• †

  Carnalia, bona mundana honores opes, &c. Corpores Vo∣luptates, vel opera Carnis ad quae Concupiscencia Carnalis in∣clinat ut peccata omnia.
• 1 Thess. 5.23.
• Thence we have it in Greek, Latin and English, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Virtutem aspernantes, and unbridled Lusts, Effraenes cupiditates.
• Piscator 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Quod ad pecc••¦tion, scura∣tione pecca∣ti, ne scili∣cet possit amplius nos impellere ad petulanter peccandum.
• Signifi∣cat spiri∣tum homi∣nis tum ob Antithesin Corporis & Spiritus tum extollat. v. seq. Animam five rationalem partem gratia Chri∣sti renovatam. Estius ex Oecumen. & Cass.
• Piscator in Polc. Certurn est hic non agi de Resurrectione Corpor••m, Calvin. Non de ultima Resurrectione hic loquitur, sed de continua Spiritus Operati∣one, qua Reliquias Carnis paula∣tim mortificans Coelestem Vitam in whis instaurat, ibid.
• Dr. Ham∣mond upon the 9 Ver. hath these words.
• Gemimus propter fa∣turum quod deest.
• Quos praescivit nempe ta∣les per ductum Gratiae suae & consensum liberae Voluntatis futuros bene victuros vel Gratiae oblatae assen∣suros vel credituros, & in fide perseveraturos. Sic exponunt Chrysost. Theodoret. & Hieronymus, &c. Pole in loc. The English is this: Whom he did fore-know, viz. that they would be such, through the conduct of Grace and the consent of their own Free-will, as would live well, assent to Grace of∣fered, would believe and persevere in Faith.
• Of Infor∣mation.
• Exhorta∣tion.
• By way of Conviction.
• Of Consola∣tion.