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英文原文
The apostle having at large asserted, opened, and proved, the great doctrine of justification by faith, for fear lest any should suck poison out of that sweet flower, and turn that grace of God into wantonness and licentiousness, he, with a like zeal, copiousness of expression, and cogency of argument, presses the absolute necessity of sanctification and a holy life, as the inseparable fruit and companion of justification; for, wherever Jesus Christ is made of God unto any soul righteousness, he is made of God unto that soul sanctification, 1Co 1:30. The water and the blood came streaming together out of the pierced side of the dying Jesus. And what God hath thus joined together let not us dare to put asunder.
1-23
On Sanctification (58 AD)
論成聖（主後五十八年）
¹ 這樣，怎麼說呢？我們可以仍在罪中、叫恩典顯多嗎？
² 斷乎不可！我們在罪上死了的人豈可仍在罪中活著呢？
³ 豈不知我們這受洗歸入基督耶穌的人是受洗歸入他的死嗎？
⁴ 所以，我們藉著洗禮歸入死，和他一同埋葬，原是叫我們一舉一動有新生的樣式，像基督藉著父的榮耀從死裏復活一樣。
⁵ 我們若在他死的形狀上與他聯合，也要在他復活的形狀上與他聯合；
⁶ 因為知道我們的舊人和他同釘十字架，使罪身滅絕，叫我們不再作罪的奴僕；
⁷ 因為已死的人是脫離了罪。
⁸ 我們若是與基督同死，就信必與他同活。
⁹ 因為知道基督既從死裏復活，就不再死，死也不再作他的主了。
¹⁰ 他死是向罪死了，只有一次；他活是向神活著。
¹¹ 這樣，你們向罪也當看自己是死的；在基督耶穌裏，向神卻當看自己是活的。
¹² 所以，不要容罪在你們必死的身上作王，使你們順從身子的私慾。
¹³ 也不要將你們的肢體獻給罪作不義的器具；倒要像從死裏復活的人，將自己獻給神，並將肢體作義的器具獻給神。
¹⁴ 罪必不能作你們的主，因你們不在律法之下，乃在恩典之下。
¹⁵ 這卻怎麼樣呢？我們在恩典之下，不在律法之下，就可以犯罪嗎？斷乎不可！
¹⁶ 豈不曉得你們獻上自己作奴僕，順從誰，就作誰的奴僕嗎？或作罪的奴僕，以至於死；或作順命的奴僕，以至成義。
¹⁷ 感謝神！因為你們從前雖然作罪的奴僕，現今卻從心裏順服了所傳給你們道理的模範。
¹⁸ 你們既從罪裏得了釋放，就作了義的奴僕。
¹⁹ 我因你們肉體的軟弱，就照人的常話對你們說。你們從前怎樣將肢體獻給不潔不法作奴僕，以至於不法；現今也要照樣將肢體獻給義作奴僕，以至於成聖。
²⁰ 因為你們作罪之奴僕的時候，就不被義約束了。
²¹ 你們現今所看為羞恥的事，當日有甚麼果子呢？那些事的結局就是死。
²² 但現今，你們既從罪裏得了釋放，作了神的奴僕，就有成聖的果子，那結局就是永生。
²³ 因為罪的工價乃是死；惟有神的恩賜，在我們的主基督耶穌裏，乃是永生。
使徒將這段論述與前文連接的轉折，是值得注意的：「*這樣，怎麼說呢？*Ro 6:1。我們對這甜蜜而安慰的真理當作何用呢？我們可以作惡以成善嗎？正如有人說我們如此，Ro 3:8。*我們可以仍在罪中叫恩典顯多嗎？*我們當因此更加放膽犯罪，因為我們犯的罪越多，神的恩典在我們蒙赦免時就越發彰顯嗎？這是當有的用法嗎？」不，這是濫用，使徒一想到這事就驚駭（Ro 6:2）：「斷乎不可；我們決不可有這樣的念頭。」他對待這異議，正如基督對待魔鬼最黑的試探（Mt 4:10）：撒但，退去吧。那些對罪有任何姑息、或為實際的不道德開門的意見，無論以推進白白恩典為藉口被粉飾得多麼堂皇，都當以最大的厭惡予以拒絕；因為在耶穌裏的真理是敬虔的真理，Tit 1:1。使徒在本章非常詳盡地強調聖潔的必要，這可以歸納為兩個要點：——他對聖潔的勸勉（這表明聖潔的性質），以及他用來強化這些勸勉的動機或論證（這表明聖潔的必要）。
I. 關於第一點，我們從中可以觀察成聖的性質——它是甚麼，包括甚麼。概括地說，它包含兩件事：治死和活過來——向罪死、向義活——在別處被表述為脫去舊人、穿上新人，止住作惡、學習行善。
1. 治死，即脫去舊人；這以幾種方式表達。（1.）我們必須不再活在罪中（Ro 6:2），我們不可再像從前那樣，也不可再行從前所行的。已過的生活應當夠了，1Pe 4:3。雖然沒有活著而不犯罪的人，但感謝神，有那些不活在罪中的人——不以罪為他們的環境，不以犯罪為業：這就是成聖。（2.）罪身必須被滅絕，Ro 6:6。那住在我們裏面的敗壞就是罪身，由許多部分和肢體組成，如同一個身體。這是斧頭必須砍向的根。我們不僅當停止罪的行為（這可以藉外在的約束或其他誘因達到），更當使那些惡習和傾向被削弱和消滅；不僅要從心中除掉罪的偶像。——使我們不再作罪的奴僕。對原始敗壞的釘死和殺滅，確實能在很大程度上防止實際的犯罪。消滅了罪身，那麼即使地裏還有迦南人，以色列人也不會作他們的奴隸。是罪身執掌權杖、揮舞鐵杖；消滅了它，軛就斷了。暴君伊磯倫的死，就是受壓迫的以色列人脫離摩押人的拯救。（3.）我們必須向罪實在看為死的，Ro 6:11。正如壓迫者之死是一種釋放，被壓迫者之死更是如此，Job 3:17,18。死給疲乏的人帶來安息的令狀。如此我們必須向罪死——順服它、留意它、體貼它、成全它的旨意，不過如死人對他從前的工頭那樣——對罪的快樂和享受漠不關心，如同垂死之人對他從前的消遣一樣。死人是與從前的同伴、交往、事務、享受、職業隔絕的——不再是他從前所是的，不再行他所行的，不再擁有他所擁有的。死帶來何等大的改變；成聖在靈魂中也作如此改變，它切斷了一切與罪的往來。（4.）罪不可在我們必死的身上作王，使我們順從它，Ro 6:12。罪雖可作為亡命之徒存留，雖可如暴君壓迫，卻不可如君王統治。它不可立法，不可主持議會，不可統帥軍隊；它不可在靈魂中居首位，以致我們順從它。雖然我們有時可能被它勝過，卻決不可在它的私慾中順服它；不可讓罪的私慾作你們的律法，叫你們以同意的順服來遵行。在它的私慾中——en tais epithymiais autou。這是指身體，不是指罪。罪在很大程度上存在於滿足身體、遷就身體。在你們必死的身上這話語中隱含一個理由：因為它是必死的身體，正迅速歸於塵土，所以不要讓罪在其中作王。正是罪使我們的身體成為必死的，所以不要順服這樣的仇敵。（5.）我們不可將肢體作不義的器具獻給罪，Ro 6:13。身體的肢體被敗壞的本性當作工具，用以成全肉體的意志；但我們不可同意這樣的濫用。身體的肢體受造奇妙可畏；可惜竟成了魔鬼以致犯罪的不義之器具——照著罪的傾向作犯罪行動的工具。不義是歸於罪的；犯罪的行為印證並加強犯罪的習慣；一罪滋生另一罪；這如同放水一般，所以當在尚未涉足之前就止住。身體的肢體或許因試探的得勢而被迫成為犯罪的器具；但不要獻上它們如此，不要同意。這是成聖的一個方面——罪的治死。
2. 活過來，即向義而活；那是甚麼？（1.）是一舉一動有新生的樣式，Ro 6:4。新生暗示新心，因為一生的果效是由心發出，要使水流甘甜，唯有使泉源如此。在聖經中，行走向來代表生活的道路和持續，這必須是新的。照新的法則行事，朝新的目標，從新的原則出發。重新選擇道路。選擇新的路徑行走，新的領袖跟從，新的同伴同行。舊事當過去，一切都變成新的。人是他所不是的，行他所不行的。（2.）是在基督耶穌裏向神活著，Ro 6:11。與神相交，顧念他，以他為樂，關心他——靈魂在一切場合向他發出，如同向一個可喜悅的對象，在其中得到滿足：這就是向神活著。神的愛在心中掌權，就是靈魂向神而生的生命。Anima est ubi amat, non ubi animat——靈魂所在之處是它所愛之處，而非它所活之處。是情感和渴慕向神而活。或，活著（我們在肉身中的活）向著神，以他的榮耀和尊榮為目的，以他的話和旨意為法則——在我們一切所行的事上認定他，眼目常常仰望他：這就是向神活著。——藉著我們主基督耶穌。基督是我們屬靈的生命；除了藉著他，沒有人能向神活。他是中保；除非在基督耶穌裏並藉著他，就沒有從神而來的安慰領受，也沒有可蒙悅納的對神的敬奉；罪惡的靈魂與聖潔的神之間除了藉著主耶穌的中保，沒有往來。藉著基督作為這生命的創始者和維持者；藉著基督作為頭，我們從他領受生命的能力；藉著基督作為根，我們吸取汁液和滋養而活。在向神活著的事上，基督是一切。（3.）是將自己獻給神，好像從死裏復活的人，Ro 6:13。聖潔的生命和實質就在於將自己獻給主——將自己獻給主，2Co 8:5。「將你們自己獻給他，不是如被征服者因不能再撐而降服於征服者；而是如妻子將自己獻給丈夫——她的心願繫於他；如學生將自己獻給教師，學徒將自己獻給師傅，受教受管。不是將你們的產業獻給他，而是將你們自己獻給他；不能少於你們的全人」；parastesate eautous——accommodate vos ipsos Deo——將你們自己配合於神；如此Tremellius譯自敘利亞文。「不僅順服他，更要與他相合；不僅一次永遠地將自己獻上，更要常常預備事奉他。將你們自己獻給他，如蠟獻給印，隨意蓋上任何印記，成為、擁有、行他所喜悅的。」當保羅說：主，你要我作甚麼？（Ac 9:6）時，他就是如此獻給了神。好像從死裏復活的人。將一具死屍獻給永生的神不是討他喜悅，而是嘲弄他：「將你們自己獻上，好像活著的、有用的，作活祭」，Ro 12:1。我們屬靈生命最確定的證據，就是將自己獻給神。那些從死裏復活的人（這可理解為在法律上的死），既已稱義並從死中蒙拯救，就當將自己獻給那如此救贖他們的。（4.）是將肢體作義的器具獻給神。身體的肢體一旦從罪的事奉中撤回，不可閒置，而當在事奉神中被使用。當壯士被趕出，那當得權的當分擄物。雖然靈魂的能力和官能是聖潔和公義的直接主體，身體的肢體卻當作器具；身體當常預備在事奉神中服事靈魂。如此（Ro 6:19）：將肢體獻給義作奴僕，以至於成聖。讓它們受義之律法的引導和指揮，並受聖靈作為使人成聖者在靈魂中所種那內在之義的原則所管轄。*義以至於成聖，這暗示成長、進步、得地。正如每一個犯罪的行為印證犯罪的習慣，使本性越來越傾向於罪（因此屬肉體之人的肢體在此被說是作不義以至於不法*的奴僕——一罪使心更易犯另一罪），照樣每一個恩典的行為印證恩典的習慣：事奉義以至於成聖；一本分預備我們行另一本分；我們越作，就越多能為神作。或，事奉義——eis hagiasmon——作為成聖的證據。
II. 此處用來表明成聖之必要的動機或論證。我們心中本性對聖潔有一種反感，要使之順服並非易事：這是聖靈的工作，他藉著這些如此扎根於靈魂的勸導來勸服。
1. 他從我們在聖禮上與耶穌基督的聯合來論證。我們的洗禮，連同其設計和目的，包含了一個我們當向罪死、向義活的重大理由。如此我們當善用洗禮，作為約束我們不犯罪的韁繩，作為激發我們盡責的馬刺。當留意這論證。
(1.) 概括地說，我們向罪是死的，即在宣認和義務上如此。我們的洗禮表明我們從罪的國度中被剪除。我們宣認不再與罪相干。我們因有分於治死罪的能力和功效，並因與基督聯合、在基督裏有分——罪在他裏面並藉著他被殺——而向罪死。若我們堅持犯罪，這一切都是枉然；我們違背了宣認，違反了義務，回到了我們已死於其中的狀態，如行走的鬼魂一般，再沒有比這更不體面、更荒謬的了。因為（Ro 6:7）已死的人是脫離了罪；即，向罪死了的人就脫離了它的統治和管轄，如同僕人死了就脫離了主人，Job 3:19。如今我們豈可如此愚昧，回到我們已得釋放的奴役中去？當我們出了埃及，我們還要談論回去嗎？
(2.) 具體地說，受洗歸入基督耶穌的人，是受洗歸入他的死，Ro 6:3。我們受洗歸入基督——eis Christon——如 1Co 10:2 所說的歸入摩西——eis Mosen。洗禮將我們連於基督，將我們如學徒般連於基督這教師，是我們對基督這君王的效忠。洗禮是externa ansa Christi——基督外在的把手，基督藉此抓住人，人藉此將自己獻給基督。特別是，我們受洗歸入他的死——有分於他死所買贖的特權，也有義務既順服他死的設計（那是要救贖我們脫離一切罪），又效法他死的榜樣——正如基督為罪死，我們也當向罪死。這是我們洗禮的宣認和應許，我們若不答應這宣認、履行這應許，就是行得不好了。
[1.] 我們與基督的死的聯合有義務向罪死；藉此我們曉得和他一同受苦的交通，Php 3:10。如此我們在此被說是在他死的形狀上與他聯合（Ro 6:5），to homoiomati——不僅是一種相符，更是一種成形，如同接上的枝子與嫩枝聯合，有分於它的本性。接枝是為了生命和結果：我們被種在葡萄園裏，與基督相似，這相似我們當在成聖中彰顯。我們關乎基督的信條包括他是被釘十字架、死了、埋葬了；如今洗禮是在這每一項上與他的聖禮聯合，使徒在此注意到這一點。第一，我們的舊人和他同釘十字架，Ro 6:6。十字架之死是一種緩慢的死；身體被釘在十字架之後，有許多陣痛和掙扎：但這是確定的死，雖斷氣遲緩，終究斷了；信徒中的罪的治死也是如此。這是一種被咒詛的死，Ga 3:13。罪如當滅之人而死，命定毀滅；這是當咒詛之物。雖然是緩慢的死，但被釘的是一個舊人，這必加快它；不在力量的盛年，而在衰敗中：那漸舊的就近於消滅，Heb 8:13。和他同釘——synestaurothe——不是在時間上，而是在因果上。基督為我們被釘，影響了我們裏面罪的被釘。第二，我們與基督同死，Ro 6:8。基督順服至死：當他死時，可以說我們與他同死，因我們向罪死，既是在設計上也是在榜樣上效法基督之為罪死。洗禮印證了我們與基督的聯合，我們接在基督裏面；如此我們與他同死，也有義務與罪不再相干，正如他不再相干一樣。第三，我們藉著洗禮與他一同埋葬，Ro 6:4。我們的聯合是完全的。我們在宣認上與罪的一切交往和相通完全斷絕，如同被埋葬的人與全世界完全斷絕——不僅不在活人之列，更不在活人之中，與他們再無瓜葛。如此我們必須如基督那樣，與罪和罪人分別出來。我們被埋葬，就是在宣認和義務上如此：我們宣認如此，我們也有義務如此：這是我們在洗禮中的約和承諾；我們受了印記歸於主，因此與罪斷絕。為何這埋葬的洗禮竟被當作暗示洗禮中浸入水中的習俗，而不像我們洗禮的釘十字架和死有任何此類參照，我承認我看不出來。顯然，使徒在此所稱與基督同埋葬的，不是洗禮中的記號，而是洗禮所表明的事，而埋葬的表述是暗指基督的埋葬。正如基督被埋葬，好使他復活進入一個新的、更屬天的生命，我們在洗禮中也被埋葬——即從罪的生命中被剪除，好使我們復活進入信心和愛的新生命。
[2.] 我們與基督復活的聯合有義務復活進入新的生命。這就是保羅如此渴慕認識的他復活的大能，Php 3:10。基督藉著父的榮耀從死裏復活，即藉著父的大能。神的大能就是他的榮耀；那是榮耀的大能，Col 1:11。如今在洗禮中我們有義務效法那榜樣，在他復活的形狀上與他聯合（Ro 6:5），與他同活，Ro 6:8。見 Col 2:12。歸正是第一次從罪之死到義之生的復活；而這復活與基督的復活相符。聖徒與基督復活的這種相符，似乎在許多聖徒身體的復活中被暗示——雖然先前已被預先提及，但據信是與基督的復活同時發生的，Mt 27:52。我們都已與基督一同復活。在兩件事上我們必須效法基督的復活：——第一，他復活不再死，Ro 6:9。我們讀到許多別人從死裏復活，但他們復活後還要再死。但基督復活時，他復活不再死；所以他將裹屍布留在身後，而那還要再死的拉撒路卻帶著裹屍布出來，如同還要再用它的人：但死不再作基督的主；他確實死了，卻活了，並且活到永永遠遠，Re 1:18。如此我們也當從罪的墳墓中復活，永不再回到其中，也不可再與黑暗的作為有任何相交——既已離棄那墳墓、那如同黑暗本身的幽暗之地。第二，他復活向神活著（Ro 6:10），活著屬天的生命，領受那擺在前面的榮耀。別的從死裏復活的人，在一切方面都回到他們從前所活的生命；但基督不是如此：他復活要離開世界。如今我不再在世上，Joh 13:1,17:11。他復活要向神活著，即代求和掌權，一切都是為父的榮耀。如此我們也當復活向神活著：這就是他所稱的新生的樣式（Ro 6:4），從別的原則、照別的法則、以別的目標而活——與從前所行的不同。一個奉獻給神的生命是新生命；從前，自己是首要和最高的目的，如今是神。真正的活著就是向神活著，眼目常常仰望他，以他為我們一切行動的中心。
2. 他從新約寶貴的應許和特權來論證，Ro 6:14。人或反對說我們不能征服和制伏罪，它勢不可擋地勝過我們：「不，」他說，「你們與一個可以對付、可以制伏的仇敵爭戰，只要你們站穩、拿起兵器；這仇敵已被挫敗、已被擊退；恩典之約中已為你們的幫助預備了力量，只要你們使用它。罪必不能作你們的主。」神對我們的應許比我們對神的應許更有力、更有效地治死罪。罪在信徒裏面或許會掙扎，並給他帶來許多困擾，但它不能掌權；它或許會折磨他，卻不能管治他。因我們不在律法之下，乃在恩典之下——不在罪和死的律之下，乃在基督耶穌裏生命之靈的律之下：我們受別的原則推動，與從前不同：新主、新法。或指不在行為之約之下——那要求磚卻不給草、因最小失敗就定罪、如此運行「如此行就必活著，不如此行就必死」的約；而在恩典之約之下——它以真誠為我們福音的完全，所要求的無非它應許賜力量去行的，它如此安排得好——約中每一次犯逆不致使我們出約，特別是它不將我們的得救留在我們自己手中，而是交託在中保手中——他為我們擔保罪不能作我們的主，他親自定了它的案，並要毀滅它；所以，我們若追求勝利，就必得勝有餘。基督以恩典的金杖掌權，他不容罪在那些甘心順服那統治的人身上掌權。這是對一切真信徒極其安慰的話。我們若在律法之下就完了，因為律法咒詛一切不常守一切的人；但我們在恩典之下——這恩典悅納甘心樂意的心，不嚴格追究我們的過失，留有悔改的餘地，應許悔改即蒙赦免；對一個正直的心，還有甚麼比這更有力的動機不去與罪相干呢？我們豈可犯罪對抗如此大的恩惠，辜負如此大的愛嗎？或許有人會從這花中吸出毒來，不以為然地以此為犯罪的藉口。看使徒如何一想到這事就驚駭（Ro 6:15）：*我們在恩典之下，不在律法之下，就可以犯罪嗎？斷乎不可！*還有甚麼比從朋友非常仁慈和善意的表示中找藉口去冒犯他更黑心、更惡毒的呢？踐踏這樣的恩慈，唾棄這樣的愛，在人與人之間，全世界都要喊可恥。
3. 他從這對我們狀態的證據——對我們有利還是不利——來論證（Ro 6:16）：*你們獻上自己作奴僕，順從誰，就作誰的奴僕。*世上的兒女不是作神的奴僕，就是作罪的奴僕；這是兩個家庭。如今，我們若想知道自己屬於哪個家庭，就當查問我們順服的是哪位主人。我們順服罪的律法，就是證據證明我們屬於那死亡所遺傳的家庭。反之，我們順服基督的律法，就證明我們與基督家庭的關係。
4. 他從他們從前的罪來論證，Ro 6:17-21，其中我們可以觀察到，
(1.) 他們從前的景況和所行的。我們需要常被提醒從前的狀態。保羅屢次以此關乎自己和寫信的對象記念。[1.] *你們從前作罪的奴僕。*那些如今作神奴僕的人當記念他們從前作罪奴僕的時候，以保持謙卑、悔改、警醒，並在事奉神上激發自己。如今已有成千上萬的人退出了那事奉、脫下了那軛，足見罪之事奉之可鄙；而從未有人真心離棄它、歸向事奉神後又回到從前的苦役中。感謝神！雖然你們從前如此——即雖然你們如此，卻已順服了。你們從前如此；感謝神，我們可以將它當作過去的事來談論：你們從前如此，如今卻不再如此了。不僅如此，你們從前如此反而大大彰顯了神在那蒙福改變中的憐憫和恩典。感謝神，從前的罪成了你們如今聖潔的襯托和激勵。[2.] 你們從前將肢體獻給不潔不法作奴僕，以至於不法，Ro 6:19。罪狀的悲慘在於身體作了罪的苦工——沒有比這更卑賤或更艱苦的奴役，如同那被差到田裏放豬的浪子。*你們獻上了。*罪人在罪的事奉上是自願的。魔鬼不能強迫他們事奉，若他們不獻上自己。這將在罪人的毀滅上證明神是公義的：他們自賣要行惡：這是他們自己的行為。以至於不法。每一個犯罪的行為都加強並印證犯罪的習慣：不法為工，不法為工價。撒風的，要收旋風；越來越壞，越來越剛硬。他照人的常話如此說，即從人間常見的事取一比喻——服務和歸順的轉換。[3.] 你們從前脫離了義（Ro 6:20）；不是因蒙賜自由而脫離，而是因擅自取的自由而脫離——這是放縱：「你們完全缺乏善——缺乏任何善的原則、感動或傾向——缺乏對神律法和旨意的一切順服、對他形像的一切相符；你們對此還極為滿意，視之為自由；但脫離義的自由是最壞的奴役。」
(2.) 那蒙福的改變是如何發生的，包括甚麼。
[1.] 你們從心裏順服了所傳給你們道理的模範，Ro 6:17。這描述了歸正——它是甚麼；它是我們對基督和他僕人所傳給我們之福音的相符和順服。——旁註。你們被交給它；eis hon paredothete——你們被交入其中。如此當注意，第一，恩典的法則：道理的模範——typon didaches。福音是真理和聖潔的偉大法則；它是印，恩典是那印的印象；它是醫治之言的模範，1Ti 1:13。第二，恩典的性質——即我們對那法則的相符。1. 在於從心裏順服。福音不僅是當信的道，更是當順服的道，且要從心裏順服——這表示那順服的真誠和真實；不僅在宣認上，更在能力上——從心裏，從最深處，從我們的指揮部分。2. 在於被交入其中，如同交入模子——如蠟被澆入印的印象中，一線一線、一筆一筆地相符，完全呈現它的形狀和圖樣。作真基督徒就是在於被改變成為福音的樣式和相似——我們的靈魂與之相符，與之相合，效法它——悟性、意志、情感、目標、原則、行動，一切都照著那道理的模範。
[2.] 既從罪裏得了釋放，就作了義的奴僕（Ro 6:18），作了神的奴僕，Ro 6:22。歸正是：第一，從罪的事奉中得自由；是脫下那軛，決心不再與它相干。第二，將自己獻上事奉神和義——以神為主，以義為工。當我們從罪中得了自由，不是為了我們可以隨心所欲、自己作主；不：當我們出了埃及，我們如以色列人那樣被領到聖山，領受律法，在那裏被帶入約的束縛中。當注意，我們直到脫離罪的權勢和管轄才能作神的奴僕；我們不能事奉兩位如此直接對立的主人——神和罪。我們必須如浪子那樣辭去那國度之公民的苦役，才能回到父家。
(3.) 他們如今對從前的工作和道路有何看法。他向他們自己上訴（Ro 6:21），他們是否發現罪的事奉：[1.] 是不結果子的：「*你們當日有甚麼果子呢？*你們從中得過甚麼嗎？坐下來算賬吧，算算你們的收益——你們當日有甚麼果子？」除了將來無限大的損失之外，連罪的眼前收益也不值一提。甚麼果子？沒有配得上果子之名的東西。罪眼前的快樂和利益不配稱為果子；不過是糠秕——耕種罪孽，撒下虛空，收割同樣。[2.] 是不體面的；它是我們現今看為羞恥的——為它的愚昧羞恥，為它的污穢羞恥。羞恥是隨罪進入世界的，至今仍是它的必然產物——或是悔改的羞恥，若不是，就是永遠的羞恥和永遠被憎惡。誰會故意去行遲早必引以為恥的事呢？
5. 他從這一切事的結局來論證。有遠見的能力，是理性受造物的特權——能夠向前看，考慮事物的結局。為勸我們離罪歸聖，福與禍、善與惡、生與死都擺在我們面前；我們要作出選擇。（1.）罪的結局是死（Ro 6:21）：那些事的結局就是死。雖然道路似乎愉快誘人，結局卻是悲慘的：至終它必咬人；末後必是苦楚。罪的工價乃是死，Ro 6:23。死之於犯罪的人，正如工價之於作完工的僕人，是當得的。每一個罪都是如此。沒有在本性上可寬恕的罪。死是最小的罪之工價。罪在此被表述為：或作工價所付的工，或作發工價的主人；一切作罪之奴僕、行罪之工的人，必指望如此被付報。（2.）若果子以至於成聖——若有真實而成長之恩典的活潑原則——結局就是永生——何等蒙福的結局！——雖然道路是上坡路，雖然狹窄、多刺、危難，但末後的永生是確定的。如此，Ro 6:23：神的恩賜乃是永生。天堂是生命——在於見神和享受神；而且是永生——沒有軟弱伴隨，沒有死來終止它。這是神的恩賜。死是罪的工價，是靠功勞得的；但生命是恩賜，是靠恩惠得的。罪人賺得地獄，但聖徒並不賺得天堂。天堂的榮耀與我們的順服不成比例；我們若能上天堂，當感謝神，而不是感謝自己。這恩賜是藉著我們的主基督耶穌。是基督買贖了它，預備了它，為我們預備，保守我們直到它；他是我們救恩中的阿拉法和俄梅戛——一切的一切。
英文原文
On Sanctification (58 AD)
¹ What shall we say then? Shall we continue in sin, that grace may abound?
² God forbid. How shall we, that are dead to sin, live any longer therein?
³ Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
⁴ Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
⁵ For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
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.
⁷ For he that is dead is freed from sin.
⁸ 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.
¹¹ Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
¹² Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
¹³ Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
¹⁴ For sin shall not have dominion over you: for ye are not under the law, but under grace.
¹⁵ What then? shall we sin, because we are not under the law, but under grace? God forbid.
¹⁶ Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
¹⁷ But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
¹⁸ Being then made free from sin, ye became the servants of righteousness.
¹⁹ I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
²⁰ For when ye were the servants of sin, ye were free from righteousness.
²¹ What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
²² But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
²³ For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
The apostle's transition, which joins this discourse with the former, is observable: "What shall we say then? Ro 6:1. What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? Ro 3:8. Shall we continue in sin that grace may abound? Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it?" No, it is an abuse, and the apostle startles at the thought of it (Ro 6:2): "God forbid; far be it from us to think such a thought." He entertains the objection as Christ did the devil's blackest temptation (Mt 4:10): Get thee hence, Satan. Those opinions that give any countenance to sin, or open a door to practical immoralities, how specious and plausible soever they be rendered, by the pretension of advancing free grace, are to be rejected with the greatest abhorrence; for the truth as it is in Jesus is a truth according to godliness, Tit 1:1. The apostle is very full in pressing the necessity of holiness in this chapter, which may be reduced to two heads:—His exhortations to holiness, which show the nature of it; and his motives or arguments to enforce those exhortations, which show the necessity of it.
I. For the first, we may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification and vivification—dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well.
1. Mortification, putting off the old man; several ways this is expressed. (1.) We must live no longer in sin (Ro 6:2), we must not be as we have been nor do as we have done. The time past of our life must suffice, 1Pe 4:3. Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin, do not live in it as their element, do not make a trade of it: this is to be sanctified. (2.) The body of sin must be destroyed, Ro 6:6. The corruption that dwelleth in us is the body of sin, consisting of many parts and members, as a body. This is the root to which the axe must be laid. We must not only cease from the acts of sin (this may be done through the influence of outward restraints, or other inducements), but we must get the vicious habits and inclinations weakened and destroyed; not only cast away the idols of iniquity out of the heart.—That henceforth we should not serve sin. The actual transgression is certainly in a great measure prevented by the crucifying and killing of the original corruption. Destroy the body of sin, and then, though there should be Canaanites remaining in the land, yet the Israelites will not be slaves to them. It is the body of sin that sways the sceptre, wields the iron rod; destroy this, and the yoke is broken. The destruction of Eglon the tyrant is the deliverance of oppressed Israel from the Moabites. (3.) We must be dead indeed unto sin, Ro 6:11. As the death of the oppressor is a release, so much more is the death of the oppressed, Job 3:17,18. Death brings a writ of ease to the weary. Thus must we be dead to sin, obey it, observe it, regard it, fulfil its will no more than he that is dead doth his quandam task-masters—be as indifference to the pleasures and delights of sin as a man that is dying is to his former diversions. He that is dead is separated from his former company, converse, business, enjoyments, employments, is not what he was, does not what he did, has not what he had. Death makes a mighty change; such a change doth sanctification make in the soul, it cuts off all correspondence with sin. (4.) Sin must not reign in our mortal bodies that we should obey it, Ro 6:12. Though sin may remain as an outlaw, though it may oppress as a tyrant, yet let it not reign as a king. Let it not make laws, nor preside in councils, nor command the militia; let it not be uppermost in the soul, so that we should obey it. Though we may be sometimes overtaken and overcome by it, yet let us never be obedient to it in the lusts thereof; let not sinful lusts be a law to you, to which you would yield a consenting obedience. In the lusts thereof—en tais epithymiais autou. It refers to the body, not to sin. Sin lies very much in the gratifying of the body, and humouring that. And there is a reason implied in the phrase your mortal body; because it is a mortal body, and hastening apace to the dust, therefore let not sin reign in it. It was sin that made our bodies mortal, and therefore do not yield obedience to such an enemy. (5.) We must not yield our members as instruments of unrighteousness, Ro 6:13. The members of the body are made use of by the corrupt nature as tools, by which the wills of the flesh are fulfilled; but we must not consent to that abuse. The members of the body are fearfully and wonderfully made; it is a pity they should be the devil's tools of unrighteousness unto sin, instruments of the sinful actions, according to the sinful dispositions. Unrighteousness is unto sin; the sinful acts confirm and strengthen the sinful habits; one sin begets another; it is like the letting forth of water, therefore leave it before it be meddled with. The members of the body may perhaps, through the prevalency of temptation, be forced to be instruments of sin; but do not yield them to be so, do not consent to it. This is one branch of sanctification, the mortification of sin.
2. Vivification, or living to righteousness; and what is that? (1.) It is to walk in newness of life, Ro 6:4. Newness of life supposes newness of heart, for out of the heart are the issues of life, and there is not way to make the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must be new. Walk by new rules, towards new ends, from new principles. Make a new choice of the way. Choose new paths to walk in, new leaders to walk after, new companions to walk with. Old things should pass away, and all things become new. The man is what he was not, does what he did not. (2.) It is to be alive unto God through Jesus Christ our Lord, Ro 6:11. To converse with God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out towards him as towards an agreeable object, in which it takes a complacency: this is to be alive to God. The love of God reigning in the heart is the life of the soul towards God. Anima est ubi amat, non ubi animat—The soul is where it loves, rather than where it lives. It is to have the affections and desires alive towards God. Or, living (our live in the flesh) unto God, to his honour and glory as our end, by his word and will as our rule—in all our ways to acknowledge him, and to have our eyes ever towards him; this is to live unto God.—Through Jesus Christ our Lord. Christ is our spiritual life; there is no living to God but through him. He is the Mediator; there can be no comfortable receivings from God, nor acceptable regards to God, but in and through Jesus Christ; no intercourse between sinful souls and a holy God, but by the mediation of the Lord Jesus. Through Christ as the author and maintainer of this life; through Christ as the head from whom we receive vital influence; through Christ as the root by which we derive sap and nourishment, and so live. In living to God, Christ is all in all. (3.) It is to yield ourselves to God, as those that are alive from the dead, Ro 6:13. The very life and being of holiness lie in the dedication of ourselves to the Lord, giving our own selves to the Lord, 2Co 8:5. "Yield yourselves to him, not only as the conquered yields to the conqueror, because he can stand it out no longer; but as the wife yields herself to her husband, to whom her desire is, as the scholar yields himself to the teacher, the apprentice to his master, to be taught and ruled by him. Not yield your estates to him, but yield yourselves; nothing less than your whole selves;" parastesate eautous—accommodate vos ipsos Deo—accommodate yourselves to God; so Tremellius, from the Syriac. "Not only submit to him, but comply with him; not only present yourselves to him once for all, but be always ready to serve him. Yield yourselves to him as wax to the seal, to take any impression, to be, and have, and do, what he pleases." When Paul said, Lord, what wilt thou have me to do? (Ac 9:6) he was then yielded to God. As those that are alive from the dead. To yield a dead carcase to a living God is not to please him, but to mock him: "Yield yourselves as those that are alive and good for something, a living sacrifice," Ro 12:1. The surest evidence of our spiritual life is the dedication of ourselves to God. It becomes those that are alive from the dead (it may be understood of a death in law), that are justified and delivered from death, to give themselves to him that hath so redeemed them. (4.) It is to yield our members as instruments of righteousness to God. The members of our bodies, when withdrawn from the service of sin, are not to lie idle, but to be made use of in the service of God. When the strong man armed is dispossessed, let him whose right it is divide the spoils. Though the powers and faculties of the soul be the immediate subjects of holiness and righteousness, yet the members of the body are to be instruments; the body must be always ready to serve the soul in the service of God. Thus (Ro 6:19), "Yield your members servants to righteousness unto holiness. Let them be under the conduct and at the command of the righteous law of God, and that principle of inherent righteousness which the Spirit, as sanctifier, plants in the soul." Righteousness unto holiness, which intimates growth, and progress, and ground obtained. As every sinful act confirms the sinful habit, and makes the nature more and more prone to sin (hence the members of a natural man are here said to be servants to iniquity unto iniquity—one sin makes the heart more disposed for another), so every gracious act confirms the gracious habit: serving righteousness is unto holiness; one duty fits us for another; and the more we do the more we may do for God. Or serving righteousness, eis hagiasmon—as an evidence of sanctification.
II. The motives or arguments here used to show the necessity of sanctification. There is such an antipathy in our hearts by nature to holiness that it is no easy matter to bring them to submit to it: it is the Spirit's work, who persuades by such inducements as these set home upon the soul.
1. He argues from our sacramental conformity to Jesus Christ. Our baptism, with the design and intention of it, carried in it a great reason why we should die to sin, and live to righteousness. Thus we must improve our baptism as a bridle of restraint to keep us in from sin, as a spur of constraint to quicken us to duty. Observe this reasoning.
(1.) In general, we are dead to sin, that is, in profession and in obligation. Our baptism signifies our cutting off from the kingdom of sin. We profess to have no more to do with sin. We are dead to sin by a participation of virtue and power for the killing of it, and by our union with Christ and interest in him, in and by whom it is killed. All this is in vain if we persist in sin; we contradict a profession, violate an obligation, return to that to which we were dead, like walking ghosts, than which nothing is more unbecoming and absurd. For (Ro 6:7) he that is dead is freed from sin; that is, he that is dead to it is freed from the rule and dominion of it, as the servant that is dead is freed from his master, Job 3:19. Now shall we be such fools as to return to that slavery from which we are discharged? When we are delivered out of Egypt, shall we talk of going back to it again?
(2.) In particular, being baptized into Jesus Christ, we were baptized into his death, Ro 6:3. We were baptized eis Christon—unto Christ, as 1Co 10:2, eis Mosen—unto Moses. Baptism binds us to Christ, it binds us apprentice to Christ as our teacher, it is our allegiance to Christ as our sovereign. Baptism is externa ansa Christi—the external handle of Christ, by which Christ lays hold on men, and men offer themselves to Christ. Particularly, we were baptized into his death, into a participation of the privileges purchased by his death, and into an obligation both to comply with the design of his death, which was to redeem us from all iniquity, and to conform to the pattern of his death, that, as Christ died for sin, so we should die to sin. This was the profession and promise of our baptism, and we do not do well if we do not answer this profession, and make good this promise.
[1.] Our conformity to the death of Christ obliges us to die unto sin; thereby we know the fellowship of his sufferings, Php 3:10. Thus we are here said to be planted together in the likeness of is death (Ro 6:5), to homoiomati, not only a conformity, but a conformation, as the engrafted stock is planted together into the likeness of the shoot, of the nature of which it doth participate. Planting is in order to life and fruitfulness: we are planted in the vineyard in a likeness to Christ, which likeness we should evidence in sanctification. Our creed concerning Jesus Christ is, among other things, that he was crucified, dead, and buried; now baptism is a sacramental conformity to him in each of these, as the apostle here takes notice. First, Our old man is crucified with him, Ro 6:6. The death of the cross was a slow death; the body, after it was nailed to the cross, gave many a throe and many a struggle: but it was a sure death, long in expiring, but expired at last; such is the mortification of sin in believers. It was a cursed death, Ga 3:13. Sin dies as a malefactor, devoted to destruction; it is an accursed thing. Though it be a slow death, yet this must needs hasten it that it is an old man that is crucified; not in the prime of its strength, but decaying: that which waxeth old is ready to vanish away, Heb 8:13. Crucified with him—synestaurothe, not in respect of time, but in respect of causality. The crucifying of Christ for us has an influence upon the crucifying of sin in us. Secondly, We are dead with Christ, Ro 6:8. Christ was obedient to death: when he died, we might be said to die with him, as our dying to sin is an act of conformity both to the design and to the example of Christ's dying for sin. Baptism signifies and seals our union with Christ, our engrafting into Christ; so that we are dead with him, and engaged to have no more to do with sin than he had. Thirdly, We are buried with him by baptism, Ro 6:4. Our conformity is complete. We are in profession quite cut off from all commerce and communion with sin, as those that are buried are quite cut off from all the world; not only not of the living, but no more among the living, have nothing more to do with them. Thus must we be, as Christ was, separate from sin and sinners. We are buried, namely, in profession and obligation: we profess to be so, and we are bound to be so: it was our covenant and engagement in baptism; we are sealed to be the Lord's, therefore to be cut off from sin. Why this burying in baptism should so much as allude to any custom of dipping under water in baptism, any more than our baptismal crucifixion and death should have any such references, I confess I cannot see. It is plain that it is not the sign, but the thing signified, in baptism, that the apostle here calls being buried with Christ, and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise again to a new and more heavenly life, so we are in baptism buried, that is, cut off from the life of sin, that we may rise again to a new life of faith and love.
[2.] Our conformity to the resurrection of Christ obliges us to rise again to newness of life. This is the power of his resurrection which Paul was so desirous to know, Php 3:10. Christ was raised up from the dead by the glory of the Father, that is, by the power of the Father. The power of God is his glory; it is glorious power, Col 1:11. Now in baptism we are obliged to conform to that pattern, to be planted in the likeness of his resurrection (Ro 6:5), to live with him, Ro 6:8. See Col 2:12. Conversion is the first resurrection from the death of sin to the life of righteousness; and this resurrection is conformable to Christ's resurrection. This conformity of the saints to the resurrection of Christ seems to be intimated in the rising of so many of the bodies of the saints, which, though mentioned before by anticipation, is supposed to have been concomitant with Christ's resurrection, Mt 27:52. We have all risen with Christ. In two things we must conform to the resurrection of Christ:—First, He rose to die no more, Ro 6:9. We read of many others that were raised from the dead, but they rose to die again. But, when Christ rose, he rose to die no more; therefore he left his grave-clothes behind him, whereas Lazarus, who was to die again, brought them out with him, as one that should have occasion to use them again: but over Christ death has no more dominion; he was dead indeed, but he is alive, and so alive that he lives for evermore, Re 1:18. Thus we must rise from the grave of sin never again to return to it, nor to have any more fellowship with the works of darkness, having quitted that grave, that land of darkness as darkness itself. Secondly, He rose to live unto God (Ro 6:10), to live a heavenly life, to receive that glory which was set before him. Others that were raised from the dead returned to the same life in every respect which they had before lived; but so did not Christ: he rose again to leave the world. Now I am no more in the world, Joh 13:1,17:11. He rose to live to God, that is, to intercede and rule, and all to the glory of the Father. Thus must we rise to live to God: this is what he calls newness of life (Ro 6:4), to live from other principles, by other rules, with other aims, than we have done. A life devoted to God is a new life; before, self was the chief and highest end, but now God. To live indeed is to live to God, with our eyes ever towards him, making him the centre of all our actions.
2. He argues from the precious promises and privileges of the new covenant, Ro 6:14. It might be objected that we cannot conquer and subdue sin, it is unavoidably too hard for us: "No," says he, "you wrestle with an enemy that may be dealt with and subdued, if you will but keep your ground and stand to your arms; it is an enemy that is already foiled and baffled; there is strength laid up in the covenant of grace for your assistance, if you will but use it. Sin shall not have dominion." God's promises to us are more powerful and effectual for the mortifying of sin than our promises to God. Sin may struggle in a believer, and may create him a great deal of trouble, but it shall not have dominion; it may vex him, but shall not rule over him. For we are not under the law, but under grace, not under the law of sin and death, but under the law of the spirit of life, which is in Christ Jesus: we are actuated by other principles than we have been: new lords, new laws. Or, not under the covenant of works, which requires brick, and gives no straw, which condemns upon the least failure, which runs thus, "Do this, and live; do it not, and die;" but under the covenant of grace, which accepts sincerity as our gospel perfection, which requires nothing but what it promises strength to perform, which is herein well ordered, that every transgression in the covenant does not put us out of covenant, and especially that it does not leave our salvation in our own keeping, but lays it up in the hands of the Mediator, who undertakes for us that sin shall not have dominion over us, who hath himself condemned it, and will destroy it; so that, if we pursue the victory, we shall come off more than conquerors. Christ rules by the golden sceptre of grace, and he will not let sin have dominion over those that are willing subjects to that rule. This is a very comfortable word to all true believers. If we were under the law, we were undone, for the law curses every one that continues not in every thing; but we are under grace, grace which accepts the willing mind, which is not extreme to mark what we do amiss, which leaves room for repentance, which promises pardon upon repentance; and what can be to an ingenuous mind a stronger motive than this to have nothing to do with sin? Shall we sin against so much goodness, abuse such love? Some perhaps might suck poison out of this flower, and disingenuously use this as an encouragement to sin. See how the apostle starts at such a thought (Ro 6:15): Shall we sin because we are not under the law, but under grace? God forbid. What can be more black and ill-natured than from a friend's extraordinary expressions of kindness and good-will to take occasion to affront and offend him? To spurn at such bowels, to spit in the face of such love, is that which, between man and man, all the world would cry out shame on.
3. He argues from the evidence that this will be of our state, making for us, or against us (Ro 6:16): To whom you yield yourselves servants to obey, his servants you are. All the children of men are either the servants of God, or the servants of sin; these are the two families. Now, if we would know to which of these families we belong, we must enquire to which of these masters we yield obedience. Our obeying the laws of sin will be an evidence against us that we belong to that family on which death is entailed. As, on the contrary, our obeying the laws of Christ will evidence our relation to Christ's family.
4. He argues from their former sinfulness, Ro 6:17-21, where we may observe,
(1.) What they had been and done formerly. We have need to be often reminded of our former state. Paul frequently remembers it concerning himself, and those to whom he writes. [1.] You were the servants of sin. Those that are now the servants of God would do well to remember the time when they were the servants of sin, to keep them humble, penitent, and watchful, and to quicken them in the service of God. It is a reproach to the service of sin that so many thousands have quitted the service, and shaken off the yoke; and never any that sincerely deserted it, and gave themselves to the service of God, have returned to the former drudgery. "God be thanked that you were so, that is, that though you were so, yet you have obeyed. You were so; God be thanked that we can speak of it as a thing past: you were so, but you are not now so. Nay, your having been so formerly tends much to the magnifying of divine mercy and grace in the happy change. God be thanked that the former sinfulness is such a foil and such a spur to your present holiness." [2.] You have yielded your members servants to uncleanness, and to iniquity unto iniquity, Ro 6:19. It is the misery of a sinful state that the body is made a drudge to sin, than which there could not be a baser or a harder slavery, like that of the prodigal that was sent into the fields to feed swine. You have yielded. Sinners are voluntary in the service of sin. The devil could not force them into the service, if they did not yield themselves to it. This will justify God in the ruin of sinners, that they sold themselves to work wickedness: it was their own act and deed. To iniquity unto iniquity. Every sinful act strengthens and confirms the sinful habit: to iniquity as the work unto iniquity as the wages. Sow the wind, and reap the whirlwind; growing worse and worse, more and more hardened. This he speaks after the manner of men, that is, he fetches a similitude from that which is common among men, even the change of services and subjections. [3.] You were free from righteousness (Ro 6:20); not free by any liberty given, but by a liberty taken, which is licentiousness: "You were altogether void of that which is good,—void of any good principles, motions, or inclinations,—void of all subjection to the law and will of God, of all conformity to his image; and this you were highly pleased with, as a freedom and a liberty; but a freedom from righteousness is the worst kind of slavery."
(2.) How the blessed change was made, and wherein it did consist.
[1.] You have obeyed from the heart that form of doctrine which was delivered to you, Ro 6:17. This describes conversion, what it is; it is our conformity to, and compliance with, the gospel which was delivered to us by Christ and his ministers.—Margin. Whereto you were delivered; eis hon paredothete—into which you were delivered. And so observe, First, The rule of grace, that form of doctrine—typon didaches. The gospel is the great rule both of truth and holiness; it is the stamp, grace is the impression of that stamp; it is the form of healing words, 1Ti 1:13. Secondly, The nature of grace, as it is our conformity to that rule. 1. It is to obey from the heart. The gospel is a doctrine not only to be believed, but to be obeyed, and that from the heart, which denotes the sincerity and reality of that obedience; not in profession only, but in power—from the heart, the innermost part, the commanding part of us. 2. It is to be delivered into it, as into a mould, as the wax is cast into the impression of the seal, answering it line for line, stroke for stroke, and wholly representing the shape and figure of it. To be a Christian indeed is to be transformed into the likeness and similitude of the gospel, our souls answering to it, complying with it, conformed to it—understanding, will, affections, aims, principles, actions, all according to that form of doctrine.
[2.] Being made free from sin, you became servants of righteousness (Ro 6:18), servants to God, Ro 6:22. Conversion is, First, A freedom from the service of sin; it is the shaking off of that yoke, resolving to have no more to do with it. Secondly, A resignation of ourselves to the service of God and righteousness, to God as our master, to righteousness as our work. When we are made free from sin, it is not that we may live as we list, and be our own masters; no: when we are delivered out of Egypt, we are, as Israel, led to the holy mountain, to receive the law, and are there brought into the bond of the covenant. Observe, We cannot be made the servants of God till we are freed from the power and dominion of sin; we cannot serve two masters so directly opposite one to another as God and sin are. We must, with the prodigal, quit the drudgery of the citizen of the country, before we can come to our Father's house.
(3.) What apprehensions they now had of their former work and way. He appeals to themselves (Ro 6:21), whether they had not found the service of sin, [1.] An unfruitful service: "What fruit had you then? Did you ever get any thing by it? Sit down, and cast up the account, reckon your gains, what fruit had you then?" Besides the future losses, which are infinitely great, the very present gains of sin are not worth mentioning. What fruit? Nothing that deserves the name of fruit. The present pleasure and profit of sin do not deserve to be called fruit; they are but chaff, ploughing iniquity, sowing vanity, and reaping the same. [2.] It is an unbecoming service; it is that of which we are now ashamed—ashamed of the folly, ashamed of the filth, of it. Shame came into the world with sin, and is still the certain product of it—either the shame of repentance, or, if not that, eternal shame and contempt. Who would wilfully do that which sooner or later he is sure to be ashamed of?
5. He argues from the end of all these things. it is the prerogative of rational creatures that they are endued with a power of prospect, are capable of looking forward, considering the latter end of things. To persuade us from sin to holiness here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice. (1.) The end of sin is death (Ro 6:21): The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal: at the last it bites; it will be bitterness in the latter end. The wages of sin is death, Ro 6:23. Death is as due to a sinner when he hath sinned as wages are to a servant when he hath done his work. This is true of every sin. There is no sin in its own nature venial. Death is the wages of the least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; all that are sin's servants and do sin's work must expect to be thus paid. (2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be everlasting life—a very happy end!—Though the way be up-hill, though it be narrow, and thorny, and beset, yet everlasting life at the end of it is sure. So, Ro 6:23, The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities attending it, no death to put a period to it. This is the gift of God. The death is the wages of sin, it comes by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven. There is no proportion between the glory of heaven and our obedience; we must thank God, and not ourselves, if ever we get to heaven. And this gift is through Jesus Christ our Lord. It is Christ that purchased it, prepared it, prepares us for it, preserves us to it; he is the Alpha and Omega, All in all in our salvation.
使徒既已大力地宣告、闡明並證明了因信稱義這偉大的教義，便惟恐有人從這美麗的花朵中吸取毒汁，將神的恩典變作放縱和邪蕩，於是便以同樣的熱誠、豐富的言辭和有力的論證，力陳成聖和聖潔生活是絕對必須的，是稱義不可分割的果子與伴侶；因為耶穌基督既被神作了某個靈魂的公義，便也被神作了那靈魂的聖潔（林前1:30）。水和血從被刺透的垂死耶穌的脅旁一同流出。神所如此配合的，我們斷不敢分開。