the Father, yet not without his own power as God. So Christ told the Jews, John ii. Destroy this temple of my body, and in three days I will raise it up again. Note, 2. The conformity or similitude on our part as Christ arose, so should we arise out of the grave of sin, and walk in newness of life. Learn hence, That Christ's resurrection is a powerful motive, and lays a christian under strong obligations and engagements, to arise from sin, and walk in newness of life. Christ's resurrection is both a pattern and a pledge of our resurrection; a pattern after which we are to conform in our rising from the grave of sin. Did Christ rise early and speedily? so should we he arose early in the morning of the day, so should we in the morning of our youth; he rose voluntarily and cheerfully, so should we, rejoicing at our spiritual liberty and freedom from sin's bondage and thraldom; he rose with a resolution never to die more, so should we arise with desires and endeavours, that spiritual death may never more have dominion over us. And if Christ's resurrection be thus a pattern of our resurrection now, it will be a pledge of a blessed resurrection at the last day. Observe lastly, The duty which every baptized person lies under an obligation to perform, in conformity to Christ, into whose death they are baptized; and that is, to walk in newness of life. Where note, for our encouragement, The account which the scripture gives of the properties of the new life, which such as are buried and risen with Christ do assuredly live; and here we find it is the most noble life, the most delectable life, the most profitable life, the most holy and heavenly life; holy in its principle and motive, holy in its aim and end, holy in its rule and actings.

In a

word, newness of life is a preparation for, and an introduction into, eternal life; and must needs be the most excellent life, for it is a life from God, it is a life laid out for God, yea, it is a life which God himself lives; and none must expect to live with him in heaven hereafter, that do not walk in newness of life here, but if we have our fruit unto holiness, our end will be everlasting life.

5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

ness of his death; namely, by dying unto sin. If as Christ died, we die; he a natural, we a spiritual death; he for sin, and we to sin; he by way of expiation, suffering, and satisfying for sin; we by way of mortification, killing, and crucifying of sin. Learn thence, That all baptized persons ought to labour for, and endeavour after, a conformity to the death of Christ, in their dying daily unto sin. As he died a painful and shameful death for us, such a death should sin die in us; living a dying life, and dying a lingering but a certain death. Observe, 2. The apostle's inference drawn from the foregoing supposition: If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection; that is, we are under an obligation to imitate his resurrection, by rising from the death of sin unto newness of life. Did he rise early out of his natural grave? so must we out of our spiritual. Did he arise to a new life? so must we arise and walk in newness of life. Did he arise never to die more? so must we that are dead to sin live no longer therein. Observe, 3. How the power enabling us thus to die unto sin, and to live unto holiness, is derived from Christ by virtue of our implantation into him by faith; If we have been planted together, &c. As the graft liveth, groweth, and fructifieth, by the juice drawn from the stock into which it is planted; so christians being taken out of the old rotten stock, degenerate Adam, and planted into the noble stock, Christ Jesus, arc, by a virtue derived from him, raised to newness of life into whom they were ingrafted. Learn hence, That we experience the power of Christ's death and resurrection, in enabling us to die to sin, and live unto God, only by virtue of a real implantation into Christ, by an apposite and lively faith. If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.

Observe here, 1. A supposition: if we have been planted together in the like

6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

By the old man, we are to understand our corrupt and depraved nature, so called, because it is as old as Adam, and derived from Adam, born and bred with us. This old man, or our corrupt and vicious nature, must be crucified, to show our conformity

and likeness to Christ in his crucifixion. The cross bringeth pain, shame, and death; the like must sin undergo in the work of mortification. By the body of sin, we are to understand the whole stock and mass of corruption, compacted as it were into one monstrous body, prepared with all its members to commit actual sins. Called a body, because composed of many sinful passions and lusts, as the body is of many members, and also because they are executed by the body. And farther, because 'n has as real a subsistence in us, as if it were a body; not that sin is a substance, but the depravity of a substance. Now this body of sin must be destroyed, not as to actions only, but as to the affections and inclinations also; 'tis not enough that we scratch this old man's face, but we must stab his heart, in desire, in purpose, in endeavours: we must seek the death and destruction of all sin, that henceforth we may not serve sin; that is, that henceforward we should renounce the service of, and all relation to sin. Where note, 1. That before regeneration we are all servants of, yea, slaves to sin; so many lusts, so many lords reigning in us, and tyrannizing over us. Note, 2. That it is one thing to sin, and another thing to serve sin. To serve sin is to yield willing obedience, to indulge our selves in any presumptuous act or course of sin. Tis not the presence, but prevalency of sins that destroys and damns the sinner; 'tis not the flesh being in us, but our being in the flesh, that displeaseth God. O happy for us if sin's dominion be taken away, though its life be prolonged for a

season.

7 For he that is dead is freed from sin.

He that is dead, that is, spiritually dead unto sin, in conformity to the death of Christ, is freed from sin; that is, not only from the guilt, but from the dominion and slavery of sin. Learn hence, That freedom from the bondage and tyranny, from the dominion and slavery, of sin, is the privilege of all those that are crucified with Christ, and dead to sin. Freedom from sin consists in two things: 1. In dispossessing the soul of every evil habit and disposition. 2. In renouncing a sinful course of life and conversation. If sin be weakened in the heart, the fruit of that will appear in the life. The strength of sin lies in the love of sin; if that be broken, the power of sin is shaken.

8 Now if we be dead with Christ, we believe that we shall also live with him.

Observe here, 1. A supposition, or presupposed condition; the thing supposed, is the baptized person's being dead with Christ; If we be dead with him, that is, by the exercise of daily mortification. If we have fellowship and communion with him in his death, that as he died for sin, we die daily unto sin: then followeth, 2. The inference or conclusion, We shall also live with him: that is, we that have had fellowship with him in his death, shall have communion with him in his resurrection: we shall live with him a life of grace and glory, of regeneration, and glorification, the one to newness of life, the other to everlasting life. Hence learn, that all those that are dead with Christ have no reason to doubt but that they shall also live with him. But who are the persons that may be said to be dead with Christ? Answer, 1. All such as own the obligation which their baptismal vow and christian profession puts upon them, and solemnly lays them under; namely, to keep the whole gospel, even as they who were circumcised were obliged to keep the whole law. 2. Such as make conscience of it, daily endeavour to perform it; and obtain the success of their endeavours in such a degree, that the reign of sin is broken, though sin itself be not totally destroyed. These may be said to be dead and crucified with Christ, having by the assistance of his Spirit, in some measure, crucified the flesh with its inordinate affections and lusts; and as they here live like him, so they shall also live with him; Now if we be dead with Christ, we believe that we shall also live with him.

9 Knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

Here the apostle declares both the death which Christ once died, and the life which he now liveth. Observe, 1. The death which Christ died, He died unto sin once; that is, either, 1. He died for sin once, namely, to expiate the guilt of sin, and to make atonement for sinners; or else, 2. He died unto sin; that is, to destroy, to conquer, and subdue sin in the hearts and

lives of his children and people, by the aids and assistances of his Holy Spirit. Observe, 2. The life which Christ now lives after his resurrection: he liveth unto God, and dieth no more. Here note, The perpetuity and immortality of his life, he dieth no more. Christ has done his work, in taking away the guilt and power of sin; let us look to it, that we do ours. Note, 2. The perfection and blessedness of his life; he liveth unto God, or liveth for ever with God; by which phrase is expressed that eternal and indissoluble union which the Son hath with the Father; he is one with him, and lives for ever in the enjoyment of him. Learn hence, That the due consideration of Christ's resurrection from the dead, will mightily promote the spiritual life in us. This it doth these three ways: 1. As it evidences the truth and verity of the christian religion, that Christ was no impostor or deceiver. In the judgment of the world, Christ died as a malefactor; but God justified him, acquitted and freed him from that imputation, by raising him from the dead. 2. Christ's resurrection shows the perfection of his sacrifice and satisfaction, that nothing more is needful to take away sin; when the surety is let out of prison, the debtor may be assured that his debt is paid. 3. Christ's arising is a pledge and assurance of our resurrection, and so promotes holiness in us by obliging us to live as the candidates of heaven, as the children of the resurrection, as becomes the heirs of such glorious hopes.

your

11 Likewise reckon also ye selves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

Here we have two parts of our sanctification described, namely, mortification and vivification, dying unto sin, and living unto God. 1. Mortification, or dying unto sin, Reckon ye yourselves to be dead in deed unto sin; that is, look upon the death of Christ, and your death with Christ, as a strong argument against the reign and power of sin; account yourselves dead unto sin. Now deadness argues three things; 1. Disability. Such as are dead are disabled for working. Proportionable to the measure of our death unto sin, will be our disability to fulfil the lusts of it. Sin in a regenerate man is no more able to do all its will, than a crucified man is able to do what he will; 1 John iii. 9, He that is born of God cannot commit sin; not as

3.

others do, and as himself formerly has done. 2. Deadness to sin argues disaffection towards sin, as well as disability: when we die to sin, our love to sin dieth. Deadness argues liberty and unsubjection: he that is dead is freed from sin, as the woman by death is freed from her husband and the christian that is dead with Christ unto sin, stands fast in that liberty wherewith Christ hath made him free. Observe, 2. The other part of our sanctification here declared: and that is, living unto God. This likewise consists in three things: 1. In having our sensitive appetites in subjection, and under the subjection and dominion of reason; when we are governed like men, by reason and conscience, not like beasts, by sense and sensual inclination. 2. In having reason illuminated by faith, guided and directed by divine revelation. And, 3. when this faith inclines and enables us to live unto God; when faith begets in us a resolution to obey God, and to persevere in our duty to him. This is to be dead unto sin, and alive unto God. Observe lastly, christians are said to be dead unto sin, and alive unto God, through Jesus Christ our Lord. Which phrase imports, that Christ is the root and principle of our spiritual life by faith, in whom we are enabled to live unto God: as the scion, ingrafted into the stock, lives by the juice and nourishment it receives from the stock; so christians are alive unto God, in, by, and through Jesus Christ, receiving from him that virtue whereby their spiri tual life is begun, carried on, and maintained, and shall in due time be perfected and Christ is not only an head of authority, completed. From whence we learn, that but an head of influence, to his church and members; He strengthening them, they can do all things, but without him they can do nothing; that is, without an interest in him, and an influence of grace derived from him.

12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

Observe here, The duty which the apostle exhorts the christians to; and that is, to prevent the regency and dominion of sin : Let not sin reign in your mortal bodies. But when is sin said to reign? Answer, When the bent and tendency of the heart is toward sin, and all the faculties of the soul are on sin's side, and wholly take its part; when sin is not opposed, or but

slightly opposed; when sin is committed industriously, and temptations to sin prevail easily; when persons sin without any sense of sin, with small remorse and check for

sin; then sin is in its throne, and reigns imperiously. But why doth the apostle say, Let not sin reign in your body, rather than in your soul? Answer, Because sin and lusts do gratify the body exceedingly; that is, the sensual appetite, the brutish part of man and further, because they are acted and executed by the body or outward man, called therefore the deeds of the body. But why doth the apostle here call it a mortal body? Let not sin reign in your mortal bodies. Answer, 1. To put us in mind that the mortality of our bodies is the fruit and punishment of our sins; that sin having brought in death upon us, our bodies must die for sin. 2. To show the vanity and transitoriness of the delights and pleasures of sin, which do gratify a mortal body, which, after all its pamperings, must perish. 3. The apostle may probably call it a mortal body, to show that our conflict with sin shall endure but a little while; ere long this mortal shalt put on immortality. It may encourage to be violent in the conflict; ere long we shall be victorious in the conquest. Froin the whole, note, 1. That sin is a great and mighty king, which has a regal power over the enslaved sinner. Sin has the love of an husband, the power of a king, and the worship of God, in the sinner's heart. Sin, as a raging and commanding king, has the sinner's heart for its throne, the members of the body for its service, the world, the flesh, and the devil, for its grand council, lusts and temptation for its weapons and armour; and its chief fortifications are ignorance and sensuality, and fleshly reasonings. O deplorable degradation, that man, who was created God's subject, is, by his shameful apostasy, become the vassal and slave of sin and Satan. Learn, 2. That all baptized persons, who are dead with Christ unto sin, are strongly obliged to take care that sin reigns not in them, nor gets any dominion over them, by the desires and interests of this mortal body. And the obligations which christianity lays upon us not to suffer sin to reign over us, are many and great; namely, the precepts, promises, and threatenings of the gospel, the assistance of the Holy Spirit, the sense of baptismal and sacramental engagements. Happy we! if by the help of these sin is dethroned, its empire dissolved, and it no

longer reigns in our mortal bodies, that we should obey it in the lusts thereof.

13 Neither yield ye your members unto sin: but yield yourselves unto as instruments of unrighteousness God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

Here

As if the apostle had said, "Sin, which has such a kingly and commanding power, will be calling upon you to give up the members of your bodies, and the faculties of your souls, as instruments or weapons for its service: but yield not your consent thereto, turn a deaf ear to the voice of sin, and hearken to the call of God, who commands you to yield yourselves unto him, and your members as instruments for his service." Here note, 1. A negative exhortation, Yield not your members as instruments of unrighteousness unto sin. Let not sin or Satan have an eye, an ear, a tongue, a foot, a hand, nay, not so much as a little finger devoted to their service, how strongly soever they may solicit and move for it. Note, 2. A positive injunc tion, But yield your members as instru ments of righteousness unto God. Learn hence, That christians ought not to suffer any members of their body to be employed in the service of sin, but to yield them all up unto God, in obedience to his will. are two opposite masters, God and sin; the one a tyrant and usurper, the other a rightful lord and master. And here also are two opposite employments: unrighteousness, by which is meant all sin, whereby we deal unrighteously with God, our neighbour, and ourselves; and righteousness, whereby we give to God, to others, and ourselves, their respective dues. Now the apostle calls loudly upon us to render unto God the things that are God's; to yield every member of the body to him, and employ it for him; for the members of the body were all created by him, and redeemed for him, and shall be glorified with him. O let us then take heed of abusing any members of our body; let us not employ so much as a little finger or hair of our heads in the service of sin: for it is the Lord's: And let every one take heed of dishonouring God with his bodily members, lest he provoke God to deny him the comfortable use of the members of his body. When Jeroboam stretched out his hand against the prophet of God, he presently lost the use of his hand. O!