dye Rom. 5.12 Wherefore as by one man Sin entred into the world and Death by Sin even so Death passed upon all men for that all have sinned Ver. 17. For if by one mans offence Death reigned by one c. here 's Death and the Law of Death too by Sin it hath got a power over men so as to reign over them Had there been no Sin there had been no Death if man had continued in his sinless and innocent state he might have been * Vide Grot. de Sat. c. 1. p. 18. mortal i. e. under a posse mori he being but a Creature and made up of contrary principles but he had not actually dyed much less had he been under a necessity of dying if he had not sinn'd Death did not come into the world upon Gods meer dominion and Soveraignty or meerly upon the frailty of the humane Nature as Pelagians of old and (a) Mors non erat poena vel effectus transgressionis Adami sed conditionis naturalis consequens Socin de Statu primi hominis Vide Praelect Cap. 1. contra Paccium Cap. 5. Socinians of late assert but as the (b) Calov Soc. Prost p. 250. Hoorn Soc. conf vol. 1 l. 3. c. 4. p. 583 c. Franz Scho Sacr. Disp 1. p. 7. fruit and punnishment of Sin Immortality was a part of (c) Molin Enod Grav Qu. de statu Innoc. Tract 3. p. 62. Gerhard Loc. Com. de Imag c. t. 1. c. 4. p. 199. Zâ—â—em de Imag. c. c. 8. Art 2. Moretâ—n's threefold state of man p. 1. c. 2. p. 35. Gods Image at first imprinted upon man that image being defac'd mortality took place You know in Gods dealing with our first Parents how he back'd his Command or Prohibition with the threatning of death Gen. 2.17 Of the tree of knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye they disobeyed this most equitable Commandment and thereby brought death both upon themselves Gen. 3.19 and also upon all their posterity Besides the guilt of this Sin made over to all mankind by imputation there is mens personal sin habitual and actual which renders them yet more obnoxious unto death and that too not onely to temporal but also to eternal death Rom. 6.21 the end of those things is death v. 23. the wages of sin is death The Apostle in James 1.14.15 treats of the first and last of Sin shows where it begins and where it ends sets down its rise progress and final issue But every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth forth sin and sin when it is finished it bringeth forth death Sin is the issue of Lust and Death is the issue of Sin So that our Apostle here in the Text might upon very good grounds link and couple Sin and Death Where 't is the Law of Sin there 't is the Law of Death 2. Observe that 't is the Law of Sin and the Law of Death which is here coupled together so that where 't is the Law of Sin there and there only 't is the Law of Death When Sin is reigning and commanding then 't is ruining and condemning 't is the power of Sin that exposes to the power of death Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness 'T is true every sin in its own nature deserves death the Scripture knows no such thing as venial sin it being judge all and every sin is mortal indeed as to event the Apostle saith there is a Sin not unto death 1 Joh. 5.17 but as to merit every Sin be it what it will deserves death Yet God is so gracious as that Sin shall not condemn and end in death where it doth not command 'Pray mark it how in the words the Law of the Spirit is join'd with Life and the Law of Sin with Death as where the power of the Spirit is there is Life so where the power of Sin is there is Death I know the Death in the latter Clause doth not carry a direct opposition to the Life in the former for the Life there referring to Grace and Regeneration and not to Glory hereafter the Death which refers to eternal Condemnation and the misery of the future state cannot be look'd upon as directly opposite to that Life yet there is a truth in the Parallel As upon the Law of the Spirit there is Life spiritual and eternal so upon the Law of Sin there is ' Death spiritual and eternal too Further I know there is a great disparity betwixt the Spirits working Life and Sins working Death the Law of the Spirit works Life in the way of proper Efficiency and Causality the Law of Sin works Death only in a final consequential meritorious way yet here also we may speak by way of Parallel as the power of the Spirit works Life in its way so the power of Sin works Death too in its way That which I drive at is very plain if I be so happy as to express my self clearly about it Regenerate persons are made free from the Law of Death 3. Observe that such who are brought under the power of the regenerating Spirit they are made free from the Law of Death This was Paul's happiness here laid down and 't is the same to all that are regenerate the proof of which I need not insist upon for this deliverance undeniably follows from the former they who are made free from the Law of Sin by that Grace are also made free from the Law of Death it being the Law of Sin which subjects the Creature to the Law of Death The power or right of Death stands or falls by the power of Sin so that if the person be freed from the latter as you have heard every regenerate person is it certainly follows in the course and methods of Gods Grace that every such person shall be freed from the former too for the Law of Death is penal or the effect of the Law of Sin now take away the Cause and the Effect ceases Quest How is this to be understood But a little explication will be necessary How may Regenerate Persons be said to be made free from the Law of Death For answer to this Answ you know Death is either temporal or eternal I do not instance in spiritual Death because though 't is very true that the Saints upon the Law of the Spirit are made free from this Death yet I conceive that is not so much intended here the former lies in the separation of the Soul from the Body for a time the latter in the everlasting separation of both Soul and Body from the love and favour and presence of God This separation from God is
together unless that which we build upon them or infer from them do agree with other Scriptures where the Thing is fully and professedly handled I dare not undervalue the least the meanest particle in God's Word yet I would be loath to bottom a fundamental Article of Faith upon such a particle especially when it admits of various senses as this here doth if it hath not the current of the Word to back it For our Opinion of Justification by the alone righteousness of Christ imputed to the Sinner and laid hold on by Faith we ground it upon several full and entire Discourses where our Apostle doth professedly handle that Argument proving Justification to be according to what we hold But our Adversaries to prove their justification by inherent righteousness very often I do not say always catch at some little single word and that they make the foundation which they build this Opinion upon In short against this For in the Text I mean too onely as they pervert it for in truth they have not so much as even this little Word to favour them we set the whole third fourth fifth Chapter of this Epistle to the Romans where the Apostle in a full discourse upon it doth plainly lay Justification upon imputed not upon inherent righteousness and which of us now do build upon the surest and safest bottom 2. What if this particle supposing it to be Causal doth point to the description of the persons and not to the priviledge some of their own * Stapl. ut prius Tolet. Causam exponit cur qui sunt in Christo non secundum carnem ambulant Authors do carry it so where then is the strength of their Argument from it to prove the fonmal Cause of No Condemnation All that then can be deduced from the Words is this that Grace in the heart is the Cause of an holy life that men upon regeneration are delivered from the Law of Sin and therefore they walk not after the Flesh but after the Spirit what is this against us And with respect to their Glosses who questions or denies inherent righteousness or that that doth free from sin provided you take it with a double limitation 1. that the freeing from Sin upon regeneration be understood of the taking away its power 2. that it be not carried so far as quite to justle out imputed righteousness or set so high as to have that attributed to it which is onely proper to Christs righteousness Our * Si Spiritus vitae vivificans Sanctificans c. Ergo liberati sumus à Lege peccati mortis Regeneratione Sanctificatione non solâ Justitiae imputatione Gratia ergo inhaerens est quae liberat à peccato Contz Quaest 1. in Vers 2. cap. 8. ad Rom. Torsit hic locus tà m Calvinum quam Bezam quia inhaerentem Justitiam per veram peccati victoriam luculentèr probat imputativam subvertit Stapl. Antidot p. 625. Adversaries misrepresent our Opinions and trouble themselves in a great measure to prove that which we never deny and then asperse us as though we did deny it 3. 'T is one thing to be the Proof of a thing another thing to be the Cause of that thing Regeneration indeed proves Justification for every regenerate person is a justified person but 't is not the cause of justification for the person is not therefore justified because he is regenerated but because Christ's righteousness by Faith is made over to him 'T is one thing to say therefore a man lives because he hath sense and moves and another thing to say therefore a man lives because he hath a living Soul in him the Sense and motion prove the life but 't is the living Soul which is the cause of life So here the Believer shall not be condemned because the Law of the Spirit of Life c. this evinces the certainty of the thing but 't is not the proper Cause of it So that the For in the Text is onely Nota probationis but not causalitatis and so 't is used up and down in the Gospel in very many places 4. 'T is very true that (a) Legem Spiritus impropriè vocat Dei Spiritum qui animas nostras Christi sanguine aspergit non tantum ut à peccati labe emundet quoad reatum sed ut in veram pietatem sanctificet Calvin Calvin in part doth interpret the Words of regeneration and inherent righteousness but then foreseeing the Objection that would be made upon it he explains himself about it and saith (b) Siquis excipiat veniam ergo quâ sepeliuntur nostra delicta pendete à regeneratione facilis est solutio Non assignari causam à Paulo sed modum tradi duntaxae quo solvimur à reatu Calvin If any shall reply that then pardon or justification doth depend upon regeneration the Answer says he is obvious Paul doth not set down the Cause wherefore we are absolved from Guilt onely the Manner wherein this is done He adds further (c) Perinde valet haec sententia ac si dixisset Paulus Regenerationis Gratiam ab imputatione Justitiae nunquam disjungi 'T is as much as if the Apostle had said that regeneration is never separated or parted from the imputation of Christs righteousness So that he doth not argue for Non-condemnation or Justification from inherent righteousness as the proper Cause of it but onely as these two always go together and as this is the order and method of God wherein he justifies And 't is true too that * Legem Spiritus Vitae nec pro lege fidei c. sed pro ejus efficaciâ per quam peccatum i. e. corruptio ipsaque adeo mors sensìm aboletur ut docet infra V. 10. 11. denique pro Regenerationis gratiâ accipio cui opponitur carnis i. e. Naturae nostrae corruptio Beza Beza doth take in here under the Law of the Spirit Regeneration and Sanctification but then 't is very well known what he makes to be the Law of the Spirit of Life principally viz. the Sanctity and Holiness of Christ's humane Nature which he saith being imputed to the Believer he is thereupon justified * In his verbis Calvinum Orthodoxae Augustinianae expositioni conformitè dicere quis dubitaverit sed audiantur reliqua impostoris technae ac fraudes apparebunt Stapl. ubi supra Quam Legem Spiritus cum probè intellexissent recentiores Haeretici perperam transferunt non ad Gratiam justis inhaerâ—ntem sed ad externam Christi justitiam quam robis quodaminodo affingi volunt imputari Justin And now Calvin and Beza have lost all their credit So long as they expounded the Words of inherent righteousness they were very sound and orthodox but now they thus explain themselves no Censures are severe enough for them now if Stapleton may be believed they are not adulteratores sed carnifices Verbi Dei I know Pareus to avoid the
because I conceive this Head may not be so proper to that which I am upon for I am not now speaking to the Sufferings or Death of Christ under the consideration of a punishment to which a meritorious Cause doth point but of a Sacrifice The expiatory Sacrifices 't is very true were punished for the Sins of men but yet that wherein they were expiatory and as they were expiatory more immediately pointed to something else namely to that which will follow in the succeeding Particulars and so 't is here too with respect to Christ Whose Death as is usually observed falls under a threefold consideration 't was a Punishment a Sacrifice a Ransom with respect to the First the effect thereof was Satisfaction to the Second the effect thereof was Atonement to the Third the effect thereof was Redemption now I at present considering it in the Second notion as 't is a Sacrifice have not so much to do with that which refers to it in the notion of a punishment therefore this first particular I pass over Of the Second the Sacrifices were substituted in the place of the Offenders so it was with Christ 2. Secondly in the Levitical Expiatory Sacrifices there was the substitution of them in the place and stead of the Offenders themselves the Peoples sin and the punishment due to them thereupon was laid upon the thing sacrificed insomuch that whereas they should have dy'd by surrogation and commutation the poor Beasts dy'd for them This was the great thing * Nequaquam Sacra Scriptura admittit alium finem Sacrificiorum quam hunc ipsum quod nimirum vice hominum sunt passa pecora Sacrificialia Franzius in Praefat. ad Schol. Sacrif Patriarch intended and designed in those Sacrifices and that it was really so done in them the Scripture is very clear Take that one place Levit. 17.11 For the life of the flesh is in the blood and I have given it to you upon the Altar to make an atonement for your Souls for it is the blood that maketh an atonement for the Soul In all the four Books of Moses which treat so much upon Sacrifices there is not a more pithy and plain account given of their Vse and End than here in this place the Lord in the 10th Vers severely prohibits the eating of blood in this Vers he backs his prohibition with a double Argument 1. because the life of the flesh was in the blood 2. because he had set that apart for an high and sacred Vse viz. to be used in Sacrifices in order to atonement and I have given it you upon the Altar to make atonement c. for this great effect mainly lay upon the blood it is the blood that maketh atonement for the Soul Now mark it 't is to make atonement for your Souls and it makes atonement for the Soul that is in the * So 't is rendred in several Versions of the Words set down in Franz p. 446. See this Text improv'd and vindicated in Dr. Stillingst against Crell p. 429. c. stead of your Soul he speaking to the people of Israel so that in the blood Sacrific'd there was Soul for Soul Life for Life the Soul and Life of the Sacrifice for the more precious Soul and Life of the Sinner was not here substitution of the one in the room of the other Hence it is that the Sacrifices were said to bear the iniquities of the people because of the transferring of the guilt and punishment of sin over to them so you read Levit. 16.22 Levit. 10.17 Hence also was the laying on of hands upon the Sacrifice sometimes by the Priests sometimes by the People you have it prescrib'd in the Burnt-offering Levit. 1.4 in the Peace-offering Levit. 3.2 8 13. in the Sin-offering Levit. 4.15 24 29 33. at the great Expiation AARON was to lay both his hands upon the head of the live-Goat and to confess over him all the iniquities of the children of Israel c. Levit. 16.21 Now what might be the meaning of this rite was it to signifie that the thing offered was now Deo sacrum as being set apart for God and consecrated for his use upon which account imposition of hands was us'd in other Cases or was it expressive of obtestation to hold forth the peoples praying to God Quicquid à nobis peccatum est sit in hujus victimae caput wherein-soever we have offended let all be laid upon the head of this Victime or did they by this testifie the sense of their deserts to die themselves these things I grant may very well be taken in but the main thing held forth in it was the translation of the Sinners guilt to the Sacrifice and the substitution of it in his stead Whenever the people thus laid their hands upon the Sacrifice they did in effect say * Hoc ritu quil offerebat significabat se scelera sua conjicere in caput bovis qui propterea mactabatur Drusius in Levit. 1.4 upon this Beast we lay all our sins and this was the primary intendment of that rite And had there not been a strange conveyance or imputation of something of this nature to the things sacrific'd I would fain know a reason why the messenger that only went with the Scape-Goat into the Wilderness as also why he who only burnt the residue of the bullock whose blood had been carried into the Holy of Holy's I say why both of these should be accounted unclean so unclean as that before they had been purify'd and wash'd they were not to be admitted into the Congregation for so God enjoyn'd Levit. 16.26 27 28. And now after all this when the great Lord and Soveraign was pleas'd to have it thus hath given out so full a declaration of himself about it when Scripture is so clear yea when Nature too as you will hear hath given such a confirmation of it I say after and notwithstanding all this for any yet to deny it to bring their little Objections against it as that because there was * That Objection answered in Grotius de Sat. c. 10. p. 123. Essenius Tri. Crucis p. 218. Turretin de Sat. p. 246. no communion of Nature and Species betwixt Men Beasts therefore there could be no substitution c. this must needs discover excess of pride and folly The thing possibly in some respects may seem somewhat strange but it becomes us to acquiesce in what God himself was pleas'd to determine upon and then to order and reveal in his Law From these Sacrifices I proceed to the much higher Sacrifice Christ himself where we shall find an exact correspondency between the type and the antitype the one fully answering to the other Did they carry substitution in them that eminently was in Christ he indeed substituted himself in the Sinners room took our guilt upon him and put himself in our place dy'd not only for our good but in our stead did undergo what
that died yea rather that is risen again He is said to be delivered for our offences and to be raised again for our justification Rom. 4.25 the Sinners justification was merited by his death but it was manifested by his resurrection thence therefore Faith in its being assured of that priviledge must fetch its main encouragement so that this cannot be the only thing aimed at in his death since it more properly belongs to another Head 3. The old-Testament Saints were high in their assurance and yet they liv'd before the death of Christ 4. His death simply considered gives no such encouragement to faith or ground of assurance consider it indeed as we state it that is as he dy'd in our stead to satisfie God's Justice appease his Father's wrath expiate our sin c. and so 't is highly strengthning to Faith but if you take it in it-self and as our Adversaries state it so there 's but little in it for Faith's advantage What inducement or encouragement would this be to Sinners to believe to set before them the death of Christ unless those Ends and Considerations about it be taken in which our Antagonists oppose without which it would rather draw out mens fear than their faith rather drive them from God than to God for so more of his justice and severity would therein appear to deterre them than of his Mercy to allure and encourage them O did God deal so with his own Son who too was innocent and blameless what then will he do to such vile wretched guilty creatures as we are must Christ so die would not God spare him in the least what then will become of such as we Upon the whole matter the Soc. say Christ's death was not at all intended to be satisfactory to God I 'me sure according to their stating of it 't is not at all consolatory to Sinners 4. They say Christ dy'd for this end that he might have a right and power after his death when he should be in heaven to forgive sin Answ Whilst he was here on earth before his death he had that right or power therefore that could not be any end thereof Matth. 9.2 Son be of good cheer thy sins be forgiven thee and when some murmured at this see how he stood upon the asserting of it Vers 6. That ye may know that the Son of man hath power on earth to forgive sins c. 5. 'T is said Christ dy'd for this end that he might procure for himself such and such power dignity and glory But to this we say it was so far from being the main end that it was indeed no end at all it being but the Coâ—â—â—â—â—ent not the End of his death see Phil. 2.8 9. These defective Causes and Ends being remov'd it remains that I set down those which were the chief and principal And they were such as these Christ dy'd to be a Sacrifice for Sin Heb. 9.26 10.12 a Ransom 1 Tim. 2.6 Matth. 20.28 a Propitiation 1 Joh. 2.2 to reconcile God to us and us to God Rom. 5.10 2 Cor. 5.19 Eph. 2.13 14. Col. 1.20 c. to deliver us from the curse of the Law by his being made a curse for us Gal. 3 13. to save from wrath to come 2 Thes 1.10 to justifie and make righteous 2 Cor. 5.21 Rom. 5.9 to procure remission of sin by his blood 1 Joh. 1.7 Eph. 1.7 Matth. 26.28 to overcome death by death Heb. 2.14 to purchase eternal life Joh. 6.51 Heb. 9.12 As he dy'd in our place and stead taking our guilt and bearing our punishment so he died for these ends that he might restore us to God's love and favour and expiate all our sins by his making satisfaction for them these were not only Ends but the supream and primary ends of his Death I do not exclude the former provided that 1. they be taken in conjunction with these nay 2. in subordination to them Christ in his dying might intend this and that as his bearing witness c. but his main and principal intendments were satisfaction reconciliation forgiveness of sin c. in the revealing of which the Holy Scriptures are so express and plain that to me 't is very strange that any opposition much more that so vehement opposition should be made against it Good Lord how are Opposers faine to strain their wit to summon in all their invention subtilty for the finding out of some forc'd and pitiful interpretations of the Texts alledged thereby to evade the true sense and meaning of them how do they set these Scriptures and themselves too upon the rack that they may seem to reconcile them with their hypotheses's but all in vain as is abundantly prov'd The vanity falshood of humane Satisfactions 3. Thirdly from hence I infer the vanity and falshood of all humane Satisfactions Was the Lord Jesus himself a Sacrifice for sin and did he thereby condemn abolish expiate all sin for his members then what needs to be done or can be done further by any Creatures in the way of Satisfactions * Eccles 2.12 What can the man do that cometh after the King I cannot but take notice how whoever will engage in these weighty Points he must tread upon thorns and bryars every step he takes no sooner shall he have got off from one Enemy but there will be some other at hand with whom he must encounter also I find it I 'me sure to be so for no sooner have I quit my self of the SOCINIANS but the PAPISTS in a full body make head against me The former would wholly take away Christ's Satisfaction the latter would add Mans to it the One denies the verity the Other the perfection of it For they tell us 't is very true that Christ did fully satisfie the Justice of God by his being a Sacrifice for sin and fully expiate the sins of Believers in respect of their guilt and of the eternal punishment due thereupon but not in respect of temporal punishments these they say they are yet lyable unto notwithstanding all that Christ hath done and suffered and that too not only in the present but for some time in the future state for the preventing or removing of which satisfaction must be made to God either by themselves or by others this is the ROMISH-Doctrine In which so far as I have gone we have falsities enough but should we go farther to their particular explication and stating of the latter branch mens satisfying by themselves or by others what a mass and heap of ungrounded unscriptural absur'd Opinions should we there meet with for there come in their penances fastings pilgrimages corporal punishments voluntary poverty masses and prayers for them who are in Purgatory Indulgences c. O what a big-bellied Error is this of humane Satisfactions what a numerous train of falsities is it attended with Contrary to this we hold that * See the 31 Article of our Church Christ by the once
5.8 If any provide not for his own and especially for those of his own house he hath denied the faith You are Christ's * Joh. 13.1 own of his house and kindred nearly related to him nay members of himself and therefore certainly he will provide for you And that he will do in all your concerns whether outward or inward that look as you must * 1 Cor. 6.20 glorifie God in you body and in your spirit for both are Gods so Christ will supply you in your bodies in your spirits for both are his Death shall not hurt them 5. Are you in Christ then you have no reason to be afraid of Death Though it be * Job 18.4 the King of terrours of all terribles the most terrible yet as to you there 's no cause of fear why because it can never dissolve the union that is betwixt Christ and you and so long as that abides death can never do you much hurt Hear me thou sincere Christian do'st thou live thou art in Christ do'st thou dye thou art in Christ neither life nor death therefore shall be hurtful to thee Nay 't is so far from that that death it self shall be thy advantage To me to live is Christ and to dye is gain Phil 1.21 You read of dying in the Lord Rev. 14.13 of sleeping in Jesus 1 Thes 4.14 the Saints dye their bodies are thrown into the grave that vast repository yet there they are united to Christ yea their very dust is so This Death cuts asunder all other knots but it cannot do so to the mystical knot it dissolves the union 'twixt soul and body 'twixt husband and wife c. but it shall never dissolve the union betwixt Christ and the believing Soul When the body of a Child of God shall be no better than a rotten carkass Christ will say O yet this very carkass is precious to me for 't is in union with me * Psal 102.14 David speaks of the Saints favouring the dust of Zion the very dust of dead Believers is valued by Christ insomuch that he will not lose the least atome of it They shall certainly rise again 6. Are you in Christ Here 's matter of Comfort as to the certainty of an happy resurrection Your bodies may be lock'd up in the grave for a time but Christ who hath the key of the grave they being united to him will certainly open it and take them out he will raise them up again and that with advantage too for they shall then * Phil. 3.21 be fashioned like to his own glorious body The head is risen and the members shall rise also by virtue of the union that is betwixt them Quod praecessit in capite sequetur in corpore as Austine speaks 1 Cor. 15.20 Now is Christ risen from the dead and become the first fruits of them that sleep Rom. 8.11 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 So Joh. 6.54 Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day And this is not to be limited to a bare resurrection there is more in it than so for * Dan. 12.2 1 Cor. 15.22 all shall arise the resurrection shall be general and universal But yet there will be a vast difference in it 't will be an happy resurrection to them who are in Christ but a dreadful resurrection to others The wicked shall be raised by Christ as a judge in order to their tryal and the passing of the sentence of death upon them but the Saints shall be raised by Christ as an head virtute unionis in order to the receiving of the blessed sentence of life Joh. 5.28 29. Marvel not at this for the hour is coming in the which all that are in the graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation How should Believers rejoyce in this Great is the love of the Father to them 7. Are you in Christ then great is the Fathers love to you Take Believers as they are in themselves the Father greatly loves them but now as they are in Christ and made one with him there 's an additional love an higher love belonging to them from the Father because they are so near to his own Son Therefore upon this union God loves them with the same love wherewith he loves Jesus Christ himself Joh. 17.23 I in them and thou in me c. that the world may know that thou hast sent me and hast loved them as thou hast loved me O Believers what a love hath the Father for you upon this And Christ's own love too is very great to you for you are his flesh and * Eph. 5.29 30. no man ever hated his own flesh yea he told his Disciples * Joh. 15.9 As my Father hath loved me so have I loved you So near an union must needs be accompanied with a very dear affection 't is not always so with us but as to Christ the strength of the affection from him shall always be answerable to the nearness of the union with him They shall persevere 8. Are you in Christ Jesus Here 's Comfort as to your perseverance stability and fixedness in the state of grace This upon which all depends a Child of God may be fully assured of for will Christ lose a member a part of himself shall one united to him finally and totally fall away from him no that shall not be So long as the union is firm and indissoluble do not fear I speak not against the duty of fear but the sin of fear 'T is not here in and out in to day and out to morrow but 't is once in Christ and ever in Christ there 's your safety Indeed the Saints stand firm upon several great foundations as the Fathers election the * Heb. 6.17 immutability of his council the tenour of the Covenant c. but this also must be taken in their inseperable union with Christ You are not only in Christ's hands out of which none shall pluck you Joh. 10.28 but you are in Christ as your head and who shall be able to sever the members from this head If Christ should lose a member he would be imperfect as an head you are * Eph. 1.23 his fulness as hath been said now he will be Christus plenus a full Christ as * Aug. in Ps 36. he speaks which he would not be if any of his members should be taken away from him If he might lose one he might then lose another and another and so he would be sure of none O your life is hid with Christ in God Col. 3.3 therefore 't is sure and
Jesus is as much as (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumenius Lex Spiritus vitae i. e. gubernatio Spiritus vitalis quem suppeditat Christus non solum admonens nos exemplo mortis suae ad charitatis opera perficienda sed etiam operans illam in cordibus nostris Oecolamp by Christ Jesus the Spirit is given and doth work as a regenerating Spirit or the Spirit of life according to the will and good pleasure of Christ 4. (c) In Christo Jesu quia non datur nisi his qui sunt in Christo Jesu Aquin. As this Spirit is given onely to those who are in Christ Men out of Christ have nothing to do with it his Members are onely its Temples without the Spirit there 's no Vnion and without the Vnion there 's no Spirit As the Member doth not participate of the Animal Spirit but as 't is united to the Head so a man doth not participate of the blessed quickening Spirit of God but as he is united to Christ but these things will be more largely insisted upon when I come to the ninth and tenth Verses Now the Words which I am opening mainly point to this what is it which is in Christ Jesus why 't is the Spirit it self therefore (d) Placet supplementum qui ut referatur ad Spiritum in Graeco subaudiatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi scriptum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat So Erasm Some also would have an Article inserted here to make the reference to the Spirit more clear thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Then as to the Third and Last thing the Law of the Spirit that too is in Christ Jesus Thus that mighty power which the Spirit at any time doth exert in the work of Regeneration it is conveyed to a person and doth take hold of him in Christ Jesus that is in and through Christ viz. as this effectual Operation of the Spirit is grounded upon Christ's purchase and is put forth in pursuance of Christ's redeeming love This is a truth which might be largely opened but I fear I have been too long already upon the clearing up of this Branch of the Text And yet I cannot omit to tell you that there 's One reference more which * Quamquam nihil vetat quin illa verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 construantur cum verba sequente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Piscat in Schol. Some do mention as this in Christ Jesus may refer to and be joyned with the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made free Then the Sense would be this 't is by Christ that Saints are made free from Sin and Death whatever spiritual freedome Believers have they owe it all to Christ he hath the great hand in it as the Efficient and meritorious Cause thereof But this I 'le pass by because though it be a thing unquestionably true yet the generally received pointing of the Words will not admit it to be here intended I have now finished the Explicatory part the difficulty of the Words and the different Expositions put upon them all of which may be useful though all are not so pertinent and proper must be my Excuse for my being so redious and prolix upon it Having given you their proper sense and monning I should next draw out those Doctrinal Truths which are contained in them but that I shall not do at present Onely there 's One of them which I shall mention and briefly close with How the Spirit of God is the Spirit of Life 't is this The Holy and Blessed Spirit is the Spirit of Life so he is here expresly stiled the Law of the Spirit of Life Which Words are applied to the Witnesses Rev. 11.11 where 't is said of them that the Spirit of Life from God entred upon them but yet know though 't is the same words yet 't is not the same sense For by the Spirit of Life as applied to the Witnesses nothing is meant but their civil living again in their restunration to their former Power Office Liberties of Service c. but when 't is applied to the Great Spirit of God it carries a quite other and much higher sense in it What 's that why it notes his living in himself and also his being the Cause of Life to the Creature He 's the Spirit of Life 1. Formally 2. Effectively or Causally A few words to each 1. First as to the Formal Notion The Spirit of God is the Spirit of Life as he is a living Spirit as he lives in himself or hath life in himself For as the Father hath life in himself and hath given to the Son to have life in himself Joh 5.26 so the Spirit hath life in himself also And 't is not an ordinary or common life which the Spirit lives but 't is the self same life which the Father and the Son do live he being truly God lives the same increated infinite independent blessed life which the two Other Persons do * Genitivus Hebraico more pro Epitheto ponitur Calvin Est Genitivus Epitheti loco Estius Expositors generally observe that Life when 't is here joyned with the Spirit is not to be taken Substantive but Adjective 't is according to the Hebrew I diome where when two Substantives are put together the Latter of which is in the Genitive Case that is to be rendred as an Adjective or as an Epithete of the Former as the Bread of life is living bread the Water of life is living water the Glory of Grace is glorious Grace c. so here the Spirit of life is the living Spirit Theophylact joyning this Life with the Law going before saith this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the Law of Life was set in opposition to the Law of Sin and Death but Life is not to be joyned with the Law but with the Spirit himself 2. Secondly the Holy Spirit is the Spirit of life Effectively or Causally He is a quickening a life-bestowing or life-working Spirit in the Creature he makes Sinners to live and is the spring of that heavenly and supernatural life which is in the gracious Soul As he hath life in Himself so he communicates it to Others he is not onely a living Spirit but he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickening Spirit And this is One of his great acts namely to quicken he 's the Spirit of * 2 Cor. 3.17 liberty and he 's also the Spirit of life he 's a teaching inlightning convincing strengthening comforting purifying Spirit and he 's also an enlivening and quickening Spirit And as the Father and the Son live in themselves and quicken * Joh. 5.21 whom they will so the Holy Ghost too hath life in himself and quickens whom he will as he is said to divide gifts to every one severally even as he will 1 Cor. 12.11 The Spirit is * Oecumen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
who shall deliver me from the body of this death I thank God through Jesus Christ our Lord Titus 3.3 4 5. For we our selves also were sometimes foolish c. but after that the kindness and love of God our Saviour toward man appeared not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost he lays it upon the kindness and love of God which indeed are admirable in the freeing of a Soul from the Law of Sin by the regenerating Spirit this kindness of God should draw out the thankefulness of every gracious heart So much for this Vse of Counsel VSE 4. Comfort to regenerate persons upon their being made free from the Law of Sin A word in the fourth place for Comfort I would have every truly gracious person upon this Truth to be even filled with joy what glad tidings doth it bring to thee whoever thou art upon whom regenerating Grace hath taken hold it tells thee thou art made free from the Law of Sin Sin may and doth trouble thee but it doth not rule thee it lorded it over thee too long but now its dominion is gone from the very first moment of thy Conversion thou hast been made free believe it and take the comfort of it What think you had not Paul great joy in himself when he uttered these words the Law of the Spirit c. thou maist say the same concerning thy self the new birth having pass'd upon thee why therefore shouldst not thou be brimful of joy also This is so great a thing that the sense and comfort of it should revive and cheer thy Spirit under all outward evils the Laws of Men possibly may be somewhat heavy upon thee thou maist groan under such and such external pressures there may be much of bondage in thy outward condition but the Law of Sin is abolish'd thy Soul is made free the spiritual bondage is taken off is not this well very well Under the Law how were the poor Servants overjoy'd when the year of Jubilee came which gave them a release from all their servitude ô Christian thou hast liv'd to see a glorious Jubilee wilt not thou rejoyce So also when oppressed Subjects are freed from cruel Vsurpers 't is a time of great rejoycing mens joy then runs over and will be kept in no bounds or limits what a full tide of joy should be in their Souls whom God hath graciously delivered from Sins tyranny and usurpation ' True Sin never had any right to rule yet de facto rule it did therefore triumph over it as though its authority had been just as the * Hoc illi in malis suis indulgente fortunâ ut de eo populus Romanus quasi de vero Rege triumpharet Florus lib. 2. cap. 14. people of Rome once did with a mean person That Sin which once had you under is now brought under it self and 't is subdued therefore cannot much hurt you Adonibezek himself when in chains Bajazet when in an Iron Cage the fiercest Enemies when broken in their power cannot do much mischief God be blessed so 't is with Sin and therefore as to the main state fear it not I know you lie under many discouragements you feel such cursed inclinations to evil Sin doth so often prevail over you repeated back-slidings afflict you greatly your corruptions daily pursue you c. Well! I would have you to be very sensible of these things and mourn over them but yet know the reigning commanding power of Sin is gone notwithstanding all these yet 't is not the Law of Sin How much good may an unregenerate person do and yet Sin reign in him and how much evil may a regenerate person do and yet Sin not reign in him Under the Law every scab did not make one a Leper neither doth every prevalency of Sin make one a slave to it The Spirit of Life hath freed you from its dominion that being duely stated and that too in such a manner as that you shall never again be brought under it Sin shall not have dominion over you c. Rom. 6.14 Is all this nothing or but little in your thoughts is not here sufficient matter of great joy ô know what God hath done for you and make the best of it Being freed from the Law of Sin you are freed from Guilt Wrath Hell eternal condemnation for the Apostle having said there 's no condemnation c. he proves his assertion by this for the Law of the Spirit of Life c. And where 't is not the Law of Sin there 't is not the Law of Death these two Laws are link'd and fast'ned each to the other therefore he that is delivered from the one is delivered from the other also Believers there is but one thing remaining to be done for you which in due time shall most certainly be done too and that is to free you from the very being of Sin and from all those remainders of power which yet it hath in you do but wait and a little time will put an end to these also be of good comfort Sin is dying and weakening and wearing out every day shortly 't will dye indeed so as never to molest you more As you are justified its guilt is gone as you are sanctified its power is gone it will not be long before you will be glorified and then it s very being shall be gone too here in Grace Pharaoh's yoke is broken but above in Glory Sin shall be like Pharaoh drowned in the bottom of the Sea ô let every regenerate Soul greatly rejoice in these things So much for the Second Observation ROM 8.2 For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death CHAP. VII Of the power of the Holy Spirit in the making of persons free from the Law of Sin The Third Observation viz. that 't is the Law of the Spirit of Life which frees the Regenerate from the Law of Sin How this is brought about by the Spirit by the Spirit of Life by the Law of the Spirit c. what this imports Of the necessity sufficiency efficacy of the Spirits power for and in the production of this Effect The particular ways and methods of the Spirit in it opened Of its workings at the first Conversion Of its subsequent regency in the renewed Soul Vse 1. Of the greatness and glory of the Spirit his Godhead inferr'd from hence Vse 2. To show the true and proper Cause of freedome from the Law of Sin where men are exhorted 1. To apply themselves to the Spirit for this freedome 2. In case it be wrought in them to ascribe and attribute the glory of it only to the Spirit Saints exhorted 1. To love and honour the Spirit 2. To live continually under the Law of it 3. To set Law against Law The third Observation handled
it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. bridle and command the affections and put forth its power over sensual pleasures This is certain the Spirit of God doth authoritatively lead and govern the Children of God in their course and by virtue of that constant regency which it keeps up in and over them Sins power is kept down here also is the Law of the Spirit freeing from the Law of Sin VSE 1. It informs as of the greatness and glory of the Spirit I have done with the Doctrinal part let me make some short Application Where first we see what a great and glorious person the Spirit of God is he 's the Spirit of Life by a mighty power he delivers from the Law of Sin the corrupt nature with all its strength and advantages cannot stand before him that which to the Creature is invincible he overcomes with ease ô he that doth such great things must needs be a great Spirit the excellency of the effect proves the excellency of the agent Some from this very passage fetch an Argument to prove the Godhead of the Holy Ghost (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Alexandr in Thesaur Assert 34. p. 235. t. 5. Cyril from his being the Spirit of Life (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de Spir. Sanct. p. 206. Chrysostome from his making free from the Law of Sin Hast thou not saith he heard Paul saying the Law of the Spirit c. doth the Spirit make slaves free it not having liberty in its own nature if it be created and in subjection it self it cannot make others free The Argument may be thus drawn up He that in the way of primary efficiency is the Spirit of Life to quicken the dead Soul and the Spirit of Liberty to free the enslaved Soul he is God but the Holy Spirit of God in this way is and doth all this ergo I put in these words in the way of primary efficiency because other things as means or instruments by a derived and subordinate power may have some influence upon these things and yet not be God but whoever doth produce them by an immediate primary underived power as the Spirit doth certainly he is more than a bare Creature he is truly God To make free from the Law of Sin is work for a God and for a God only for to this infinite knowledge is requisite in order to the finding out of all the secret recesses and close workings of Sin and also infinite power for none below that is fit to grapple with so great a power as that of Sin so long as 't is finite against finite the match is but equal and so there would be no victory if therefore the Spirit carries through such a work as this it speaks him to be infinite in his knowledge and in his power and consequently to be God But this I do but touch upon here hereafter if the Lord give leave I shall have occasion to speak more fully to it VSE 2. The true Cause of the Sinners being made free from the Law of Sin 2. Secondly we have here the assignation of the true and only Cause of freedome from Sins bondage Mistakes about this are very dangerous and yet nothing more common than for men to run themselves upon such mistakes The Apostle here speaking of his being made free from the Law of Sin what doth he fix upon as the proper Cause thereof doth he resolve it into the power of Nature alas that 's a thing so feeble and weak that corrupt Nature despises it not fearing that that will ever do any great thing against it Doth he resolve it into his own * Neque liberum arbitrium quicquam nisi ad peccandum valet si careat veritatis viâ August de Sp. Lit. c. 3. liberum arbitrium captivatum non nisi ad peccatum valet Aug. adversus duâ—s Pelag Ep. l. 3. c. 3. Free-will no that he understood little of I challenge the whole world to give me one instance of a Sinner that was ever by the power election and determination of his own Will made free from the reign of Sin The Will as now constituted is so corrupted that 't is rather for the continuance than for the shaking off of Sins dominion ô 't is loath to be delivered even by a foreign power it likes its bondage so well One of the greatest things that the converting Spirit when it so works hath to do is to bow and incline the Sinners Will so as to make it willing to accept of deliverance from Sins yoke and he 's never brought to this till the day of Gods power dawn upon him Psal 110.3 Thy people shall be willing in the day of thy power The Evangelist setting down the proper Causes of Regeneration first removes the false ones among which mans Will is one and then assigns the true one Joh. 1.13 Which we born not of blood nor of the will of the flesh nor of the will of man but of God the same holds true of that which is a Consequent upon regeneration viz. being made free from the Law of Sin How can he that is a captive himself deliver others out of their captivity how can that bring down Sins power which is it self most under that power This was not the thing in Pauls eye when he was giving an account of his happy state 't was * De corpore mortis hujus non liberum hominis arbitrium neque Legis Sanctum jusiumque mandatum sed sola nos liberat gratia Dei per Jesum Christum Lex euim Spiritus vitae c. Fulg. de Incarn Grat. c. 16. Free-grace and not Free-will that he magnified Again doth he resolve it into any thing out of himself as the Word Ordinances the means of Grace c. no! 't is very true that these God having set his divine stamp upon them he also being pleas'd to accompany them with his own presence and blessing may be productive of high and great things yet as consider'd in themselves they are but means or instruments and therefore do not operate from any natural or instruments and therefore do not operate from any natural or inherent virtue but onely as they are us'd by the first Cause and as the Spirit of Life puts energy and power into them * 2 Cor. 10.4 Our weapons saith the Apostle are not carnal but spiritual and mighty through God to the pulling down of strong holds c. the same may be said of all Gospel-institutions O how many live under the most effectual means the Ordinances of God in the most lively and powerful administration thereof and yet Sin stands its ground and keeps up its full power in and over them 'T is not Goliah's Sword that makes execution upon the Enemy unless it be wielded with Goliah's arm the Word is the * Eph. 6.17 sword of the Spirit which
when he manages himself with his * Isa 53.1 own arm then Sin falls and dyes before it but in any other hand it doth but little execution I would fain convince you of the insufficiency inability of all Causes or things within or without and consequently of the absolute necessity of the Spirits efficiency in order to the divesting Sin of its dominion and thence it is that I stay so long upon this Argument but I 'le close it with this one Consideration viz. Take the Saints themselves such as have true Grace wrought in them who consequently are made free from the Law of Sin and put even these upon particular and gradual Mortification the mortifying of some one Lust be it what it will or the mortifying of it in an higher degree than before I say take these very persons and let things too be brought thus low yet they of themselves without the mighty assistance of Gods Spirit can do nothing about them special grace from above is requisite to every act and degree of mortification by the Saints themselves Rom. 8.13 If ye through the Spirit do mortifie the deeds of the body ye shall live 't was spoken to renewed persons therefore it must be understood of gradual and progressive mortification now saith Paul if ye through the Spirit c. implying that even such persons in such mortification which of all is most easie must be enabled thereunto by strength from the holy Spirit convey'd to them Whence I infer an utter inability in the unregenerate to free themselves from the Law of Sin they having no principle in them to further such a thing as the Saints have for their mortification Sin having its full unbroken strength in them which it hath not in the other their work not being gradual mortification but habitual and the first mortification of the whole body of Sin which therefore is much harder than the former I say upon this stating of things how unable must these be to throw off Sins power If the Saint be so weak how weak is the Sinner if the Saint must have the Spirits help or else Sin will be too hard for him in its relicks how much more must the Sinner have it in whom Sin is in its full strength he being under the Law of Sin what can he do further than attend upon the means to free himself from it Blessed be God that this Spirit is engag'd in this work otherwise there would be no such thing in the world as freedom from the Law of Sin Two things inser'd by way of advice 1. That Sinners would betake themselves to the Spirit for freedom from the Law of Sin It being so two things I would infer by way of advice 1. Let such who desire this mercy betake themselves to the Spirit for it Such who desire it did I say methinks upon what hath been said all should passionately desire it will any be willing still to continue under Sins Command I will suppose all that hear me to be heartily desirous to cast off its yoke no longer to live in subjection to it c. the onely thing that troubles them is the difficulty of the thing and all their enquiry is how they may be rid of this Tyrant who hath so long domineer'd over them If so then I would give them this direction Fly to the Spirit of Life let them cast themselves down at the feet of this Spirit expecting onely deliverance by and from him 'T is a great while before Sinners will be brought to desire such a thing when they are brought to that then they mistake themselves about the way of obtaining it fain they would be made free but they do not betake themselves to that Spirit which alone can make them so Sirs your case is desperate if this Spirit of Life do not undertake it no power in heaven or in earth can relieve you but his As that evil Spirit once said to him that would undertake to cast it out * Acts 19.15 Jesus I know and Paul I know but who are ye so here Sin despises and defies all that will meddle with it it onely knows and cannot stand before this omnipotent Spirit Christs infinite merit alone frees from its damnation the Spirits infinite power alone frees from its dominion therefore to that you must fly for this freedom You may possibly think this and that may do the work but you 'l be deceiv'd suppose you are brought under some convictions Sin will do well enough for all them suppose you resolve thus and thus for the future Sins throne may stand fast enough for all that suppose you sit under such a Ministry Sin can let you hear the Word powerfully preached and yet rule you as much as ever O do not deceive your selves I tell you nothing will or can effectually pull the Scepter out of this Vsurpers hand and disengage the Heart from obedience and bondage under Sin but this one thing the Law of the Spirit of Life With the most humble hearty fervent prayer therefore go to him and say O blessed Spirit pity and help me deliver a poor Captive that is held in Sins chains and fetters break its yoke for me rid me out of the thraldom I have so long liv'd in put forth thy power in me to free me from Sins power over me I 'm undone forever if thou dost not help me I know not what to do against Sins mighty Host only * 2 Chr. 20.12 mine eyes are unto thee I have heard that 't is thy office to rescue and set free poor inslaved Souls such a one am I ô do this for me thou blessed Spirit I must not let thee alone 'till this be done take thine own course and method convince humble terrifie c. do any thing with me onely let not lust pride ignorance passion covetuousness sensuality any sin whatsoever any longer reign over me Could I but bring you thus to pray the thing was done if it be the Spirit of supplication it will be the Law of the Spirit c. never did any sincerely desire to be freed from Sins dominion but 't was done for them at the Spirits time in the Spirits method and according to that measure which the Spirit sees best In your betaking of your selves to him in prayer 1. See that you pray in Faith believing the sufficiency of his power Let Sin be never so high he 's able to bring it down do you believe this all other things are weak and can contribute but little to your help but the mighty Spirit can do it easily and effectually Sin cannot stand before him no more than you can before it when he undertakes it he 'l subdue it to purpose notwithstanding all its strength You cannot be too diffident as to your selves nor too confident as to the Spirit 2. Let all other Means be joyn'd with Prayer They are but means and therefore not to be relied upon yet they are means
ire Cypr. fear it For to you 't will come without a sting and you know the Serpent that hath lost its sting may hiss but cannot hurt 't is in it self an enemy and the * 1 Cor. 15.26 last enemy but to you 't is an harmless because a conquer'd enemy it may seem to threaten the greatest evil but in truth it shall do you the greatest good But here lies your main happiness you are wholly exempted from eternal death the second death you shall dye but once and then live with God forever 'T is this second death that makes the first to be so formidable for a man to dye that he may live that 's not at all dreadful but to dye here in order to a worser death hereafter there 's the thing which is only dreadful When death is but an inlet to eternal life a departure to be * Phill. 1.23 with Christ when there 's no condemnation to follow after it you may and you should meet it with joy and holy triumph And know that to you it shall not be bare freedome from eternal death but it shall also be the possession of eternal life there 's very much in the privative part of the mercy but when the positive part too is joined with it how high doth it rise ô admire and adore the Grace of God! The least of your sins deserves death the best of your duties doth not deserve life and yet you are freed from that which you so much deserve and shall be put into the possession of that which you so little deserve here 's the riches of the grace of God towards you Sin and Death are the two * Peccatum mors sunt duae partes adaequatae humanae miseriae nam in culpâ poenâ tota miseria hominis consistit Streso comprehensive evils all evil is summ'd up in and under them but you are freed from both what reason have you to rejoice and to admire the Lords boundless goodness ô the damned in hell who are under this death and feel it what would they give to be freed from it You through the merit of Christ and the power of the Spirit are made free from it therefore you should first be very thankeful and then very chearful What great things hath the gracious God done for you he hath delivered you from the Rule of sin whilst you live from the hurt of death when you dye have not you abundant cause of blessing and rejoicing 'T will not be long before this Death will look you in the face and lay its cold hands upon you 't is every minute making its nearer approaches to you by every breath you draw it gets ground upon you well be not troubled at this you know the worst on 't 't is death but not damnation 't is the parting of the Soul from the Body but no parting of the Soul from God 't is but dying temporally that you may live eternally how great is your happiness proportionable to which how great should your thankefulness and holy joy be So much for this Verse ROM 8.3 4. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit CHAP. IX Of the Laws inability to justify save High and glorious Matter contained in these two Verses Of their Coherence with what went before The difference amongst Expositors about that The General sense and meaning of the Words The various Readings and Explications of them They are divided into Five Parts There 's a Complication in them of the several Causes of the Sinners Justification and Salvation The First Branch of the Text insisted upon What the Law c. Four things observed in it Of its Literal Exposition What is here meant by Law What that was which the Law could not do How 't is said to be weak What the Flesh is by which 't is weakened The whole matter drawn into one Observation Of the Special matter of the Laws impotency as it refers to Justification and Salvation Three Grounds or Demonstrations of its impotency 1. It requires more than what the fal'n Creature can perform 2. It doth not give what the fal'n Creature needs 3. It cannot make reparation for what the fal'n Creature bath done Use 1. To humble us because we have a Nature in us by which Gods own Law is thus weakened where some thing is said against the Power of Nature Use 2. First To vindicate the Honor of the Law notwithstanding the Weakness charg'd upon it Secondly The Laws Obligation not to be cast off because of this Thirdly Nor yet is it to be look'd upon as altogether weak or useless Use 3. To take men off from expecting Righteousness and Life from and by the Law Use 4. To stir up Believers to adore the Love and Mercy of God in sending his Son when the Law was under an utter inability to justifie and save High and glorious things contained in these Verses OUr Apostle here Eagle-like soar's aloft and rises up in his discourse to the most sublime truths of the Gospel These two Verses set things before us so high and glorious as may fill Heaven and Earth Angels and Men with amazement and astonishment Here 's the whole Gospel sum'd up in a few words contracted and brought into a narrow compass here 's in one view Man undone and Man recover'd the depths of the Creatures misery and the heights of Gods Mercy in a short abridgement Here 's Gods sending his Son which surely was the greatest thing that ever he did it being the highest contrivance of his infinite Wisdom and the highest product of his infinite Love Here 's this Son sent in our flesh the first and the great Mystery of the Gospel for it comes in the front of the Gospel-Mysteries 1 Tim. 3.16 Here 's sin condemn'd and the Sinner acquitted the Law represented as impossible for us to keep yet fulfilled for us in a most strange and wonderful manner as Christ hath done and suffered that for us which we were utterly unable to do and suffer our selves O the * Eph. 3.18 bredths lengths depths heights of the Wisdom Mercy Justice Holiness of God! for all these several Attributes in what is here set forth do concur and shine forth in their greatest lustre Who can hear or read these two Verses with due consideration and not be in a divine transport and extasie for the truth is whatever is short of the most raised workings in the Soul is too low for the glorious things here spoken of The Coherence of them with what goes before We must first enquire into their Coherence or Connexion with what goes before They are a further proof or confirmation of the main Proposition laid down in the first
suo qui Spiritualem Legis partem absolvit Erasm Subaudiendum verbum praestitit aut aliquid simile Estius Omninó videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut simile Piscat Ut huic malo fuccurreretur tale quid enim necessario intelligendum est Staplet Antid p. 626. Sanè conjunctio Et postulare videtur ut aliquid subaudiatur ut sensus sit perfecit id Deus quod Lex efficere non poterat Justin Subaudiendum videtur praestitit aut aliquid hujusmodi Bucer To the same purpose Salmer tom 13. p. 531. Catharin Vorst Muscul Heming c. Some would have a Word inserted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit praestitit thus What the Law could not do in that it was weak through the flesh God did he sending his own Son c. They conceive with the addition of this one Word the sence would be more clear and the words would run much more smooth but †Hoc supplementum non est necessarium Tolet. c. Sed non est opus et Socinus Haereticus illud ad suam blasphemiam trahit Pareus Mihi videtur aliter contextus optime fluere Calv. Others will not admit of this addition * Unâ tantùm Conjunctione expunctâ nullo praeterea opus est supplemento Soto with divers others Some again would have the Conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and and for sin c. to be expung'd apprehending that it makes the Words to be more obscure They would have us read them thus what the Law c. God sending his own Son in the likeness of sinful flesh for sin condemned sin in the flesh But this too is not approved of for †Copula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmum decèpit ut insereret verbum praestitit egó veró amplificandi causâ positam suisse sentio Calv. Calvin lays a great stress upon that particle as heightning the matter spoken of and for sin 't is as much as Yea or Even for sin condemned sin c. 'T is not a Pleonasm or superfluous word but 't is particula intensiva to show the greatness and strangeness of the thing spoken of 'T is not omitted by any of the Greek Scholiasts and I see no reason why we should put it out Tolet would solve all 1st by adding some illative word as ideò igitur c. 2dly by turning the Participle sending into the Verb sent of which hereafter Take the Words in the gross as I am now considering of them I think our Translators render them very well and there will be no necessity either to add to them or to take from them Only 't is necessary that you make this Variation or Addition whereas 't is said and for sin condemned sin reade and by a Sin-offering or Sacrifice for Sin condemned Sin And so they will run thus For what the Law could not do in that it was weak through the flesh God sending or sent his own Son in the likeness of sinful flesh and by a Sacrifice for Sin condemned Sin in the flesh That the righteousness c. There are great difficulties in their several branches and parts but they shall be opened as I go over them in their order The Words divided into Five Parts If you take them in pieces you have these Five things in them 1. 'T is here imply'd That something was to be done in order to the Recovery Justification Salvation of the lost Sinner 2. Here 's an express assertion of the weakness inability of the Law to do what was to be done with the true cause of that inability of the Law What the Law could not do in that it was weak through the flesh 3. The Way and Method which the wise and gracious God took upon this that He might effectually do that which the Law could not de He sent his own Son in the likeness of sinful flesh 4. The double Effect produced by this or the double End and design of God in this sending of his Son for sin he condemned sin in the flesh That the righteousness of the Law might be fulfilled 5. The description of the persons who have an interest in all this Grace who walk not after the flesh but after the Spirit We have in the whole a Complication of the several Causes of the Sinner's Justification and Redemption Here 's a Complication of the Causes of the Sinners Justification and Salvation Here 's the Deficient Cause the Law Here 's the Principal Efficient Cause God the Father here 's the Subordinate Agent I mean with respect to the Father or the Meritorious Cause Christ the Son the Formal and also the Material Cause for sin condemning sin in the flesh the Final Cause the Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Righteousness of the Law might be fulfilled and the Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us who walk not after the flesh but c. Here I bring in the Words for sin condemned sin under another Head of Causes than that laid down but now in the division of the words but that I may do well enough because they will bear diverse causal respects I begin with the Causa deficiens which comes in also as the Procatartick or impulsiue Cause as that which moved God to send his Son viz. the weakness and impotency of the Law to help the lost Sinner The first Branch of the Words pitch'd upon Four things observed in it For what the Law could not do in that it was weak through the flesh Here observe 1. The thing spoken of the Law 2. That which is asserted concerning this Law it could not do 3. The ground or reason of this its inability to do in that it was weak 4. The assignation of the true Cause of its weakness viz. the flesh in that it was weak through the flesh it could not do because it was weak and it was weak because of the Flesh I will a little insist upon the Literal Explication of this Branch and then come to the matter contained in it The literal explication of the Words For what the Law could not do In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if you render word for word runs thus For the impossible of the Law or the invalid of the Law so * Quod invalidum erat Legis De Resur carnis Cap. 46. Tertullian renders it The Sense and meaning of the expression is plain enough our Translation gives us that very well What the Law could not do but the form and manner of it in the Original especially when 't is turn'd into our language is somewhat harsh and unusual Interpreters for the opening of the Phrase and the cleering up of the connexion of the matter do several wayes Comment upon the Words Some bring in this first Paragraph under a Parenthesis but that signifies but little one way or another * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotentiâ Legis existente Beza
him in the least yea †Isa 53.10 it pleased the Lord to bruise him though he pray'd that ‖ Matth. 26.39 the Cup might pass from him yet his Father would have him drink of it was not here the likeness of sinful flesh in God's dealing thus with him By Men to them 't was more than likeness they charg'd him to be really and actually guilty of sin that he was a * Matth. 11.19 glutton a wine-bibber a friend of Publicans and Sinners an impostor a †Matth. 27.63 deceiver a ‖ Joh. 10.36 blasphemer a breaker of the Law and what not Towards the close of his life they accus'd him of crimes of a very high and heinous nature arraign'd him as a malefactor condemn'd him to die executed him crucify'd him 'twixt two thieves * Isa 53.12 Mar. 15.28 numbred him amongst transgressors he that had sin upon him by imputation was also a sinner by reputation was not here the likeness of sinful flesh Look upon him in his sorrows afflictions sufferings he was †Isa 35.3 a man of sorrows acquainted with grâ—â— his whole life was but one continued passion never was any sorrow like to his sorrow afflicted without afflicted within he suffer'd from God he suffer'd from Man drunk such a Cup as never any drank before him was not here the likeness of sinful flesh Did not the blind and sadly mistaken world judge Christ's own personal sin to be the proper Cause of all his suffering Isa 53.4 Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted Are not suffering and sin so conjoyn'd and link'd together that where there is the one there is some appearance of the other also I do not say that really and in truth where there is suffering there is also sin yet I say apparently and in the opinion and judgment of men who take their measures in their judging of persons by their outward condition where-ever there is suffering there is sin so that in our most holy and innocent Saviour it was the likeness of sinful flesh because it was the reality of suffering flesh Will you go on to his * In morte ejus potissimam causam sitam arbitramur cur ei similitudo carnis peccati attributa sit ab Apostolo De Dieu Caro peccati habet mortem peccatum similitudo autem carnis peccati habuit mortem sine peccato Si haberet peccatum caro esset peccati si mortem non haberet non esset similitudo carnis peccati Anselm Death the worst and most exquisite part of his Sufferings did he die did he so die undergo a death so ignominious so painful yea and so penal too the †Tametsi nullis maculis inquinata fuit Christi caro peccatrix tamen in specie visa est quatenus debitam sceleribus nostris paenam sustinuit Calvin punishment due for the sin of all believers being therein inflicted upon him O surely here was a very great likeness of sinful flesh There seem'd to be much of meer man in Christ's low condition whilst he continued in the world but there seem'd to be much of sinful man in the manner of his going out of the World What so to suffer and so to die and yet no sin no no sin for all that but so to suffer and so to die and yet no shew or appearance of sin yes that there was especially to them who could not look into things who were altogether ignorant of Christ's Person and of the great designs which he was carrying on There was such a likeness of sin in these things as that it never yet ‖ Christus indeubat personam peccatum habentis c. cum caro passionibus mortique subjecta signum est communissimum hominis peccatum habentis nec in aliquo fefellit nisi in Christo Cajeran fail'd and was but a likeness but only in this one great and unparalled'd Instance of our blessed Saviour As he submitted to the ordinary infirmities of the Humane Nature hunger thirst c. in them there were some features and lineaments of sinful flesh but as he submitted to death to such a death there was a more lively draught a fuller resemblance of sinful flesh As it was with the Creatures which were offer'd in Sacrifice they in themselves were harmless and innocent yet having the sins of the people laid upon them and they dying for them so they had the likeness of sinful flesh and just so it was with Christ upon his being offered up upon the Cross as the Sacrifice for our sins 'T was in Christ but the likeness of sinful Flesh Of his Sanctity Holiness 2. Here was much likeness you see of sinful flesh yet 't was but likeness and nothing more some external appearance of sin there was but that was all yet no sin in truth and reality 't was the verity and sameness of natural flesh 't was but the likeness of sinful flesh As 't was with the brazen Serpent that was made in an exact resemblance of the fiery Serpents having that very shape and form which they had yet 't was but the likeness of them for it had not that poison and venome in it which was in them so here as to Christ of whom the brazen Serpent even in this was an excellent type he seem'd to have that very flesh which we have and so he had in such a sense but yet there was this difference ours is envenom'd his not 't is truly sinful flesh in us 't was but like sinful flesh in him This as before may be understood either of Christ's fleshly part or of his whole Humane Nature In the first respect so his flesh was sinless he had a true body but there was no sin in that body 't was pure holy untainted * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill Lib. 15. contra Julian Peccatricem carnem non assumpsit qualis est nostra naturalem vero illam nostram assumpsit Si Caro Adae erat vera Caro antequam peccavit in Paradiso utique Christi caro vera est humana caro etiamsi peccati qualitatem non assumpserit Muscul Nostram induens suam fecit suam faciens non peccatricem eam fecit Tertull. de Car. Christi Hierom's gloss upon the Words if those Commentaries upon this Epistle be his is lyable to exception susceptâ postea carne quae ad peccandum esset proclivior ipse tamen absque peccato cam suscepit See Perer. upon this Disp 3. p. 850. flesh 't was made as to purity and sanctity †Athan. de Incarnat Christi p. 620. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the primitive and archetype-formation of Adam's body in the state of innocency that was created holy and spotless and just such a body Christ did assume 't is true his body and Adam's differ'd in the manner of their production but as to their purity
stand before him as in our flesh dying and suffering for it if God will become Man the guilt of meer man shall not be so able to damn as the merit of God-man to save O thou true penitent be thy sins never so many never so great yet do not give way to despairing thoughts Bring out thy sins * Dr. Sibbs on 1 Tim. 3.16 p. 59. saith one weigh them to the utmost aggravation of them and set but this in the other scale God manifested in the flesh to take away sin now will all thine iniquities seem lighter than vanity yea be as nothing in comparison of that which is laid down as a propitiation for them And again saith he What temptation will not vanish as a cloud before the wind when we see God's Love in sending his Son and Christ's Love in taking our Nature upon him to reconcile us by the Sacrifice of his blood But some may object 't is a great while since Christ took flesh and in that flesh made satisfaction to God is not the efficacy and merit thereof impaired by that no not in the least Christ's merits are as fresh and have as great an efficacy now as they had at the first moment of his Incarnation and Passion may not that of the Apostle Heb. 2.16 have some reference to this where he speaks of Christ's taking flesh in the Present Tense as if 't was done but now for 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh not on him the nature of Angels but he taketh on him the seed of Abraham I speak this for the comfort of Christians but not so as to give advantage to the Socinian who because the words run in this Tense would therefore have them to be no proof of Christ's Incarnation Do your many defects the imperfections in your Graces and Duties trouble you you have Christ's perfect Manhood his perfect Holiness and Obedience in that Nature to fly unto The Apostle Col. 2. sets down the Hypostatical Vnion Vers 9. In him dwelleth all the fulness of the Godhead bodily well suppose it doth so what 's this to Believers why it follows immediately V. 10. And ye are compleat in him Christ being such a Person so full and perfect a Mediator in him every believer is and must be compleat So that though the sense of imperfections in your selves must humble you yet it must not overwhelm you because in Christ you are perfect Are you afraid notwithstanding all the Calls Invitations Promises of the Gospel yet to close with Christ O do not give way to such fears If you come to him cast your selves upon him will he cast you off he hath assur'd you he will not Joh. 6.37 Him that cometh to me I will in no wise cast off Besides his word you have this to secure you he in his Person came from heaven to you and if you by Faith shall go to him do you think he will not give you kind reception I am sure and I will venture my Soul upon it that the gracious promises and encouragements of the Gospel to draw sinners to Christ shall all be made good for since he was pleas'd to take my flesh I have not the least reason to doubt but fully to be assur'd that he is real hearty in good earnest in all of them Many things of this nature might here be spoken unto but 't is full time to put an end to this subject ROM 8.3 4. And for sin condemned sin in the Flesh That the righteousness of the Law might be fulfilled in us CHAP. XIII Of Christ's being a Sacrifice and expiating Sin thereby A Fifth Head in the Words discussed viz. the End of God in sending his own c. or the Effect thereof How the Wisdom of God is secured by this End Of the placing of the Words for sin The whole a little descanted upon What the condemning of sin is opened more generally more particularly in three things The condemning of sin for sin opened a twofold interpretation given of it Of the Flesh in which sin is said to be condemned The Observation raised from the Words where 1. Of Christ's being a Sacrifice for Sin How he excels the Old Law-Sacrifices and of their reference to him Six things in those Sacrifices which are all to be found in Christ the true Sacrifice 'T is enquired 1. What a kind of Sacrifice he was proved that he was an expiatory Sacrifice Of the difference and distinction of the Jewish Sacrifices Four Heads insisted upon for the confirming of the main Truth As 1. that our sins were the meritorious Cause of Christ's Sufferings 2. that he did substitute himself in the Sinners stead where two Questions are briefly answered 1 Whether he underwent the same punishment that was due to the Sinner or only that which was equivalent thereunto 2 Whether he took the guilt of sin upon himself or only submitted to the punishment thereof 3. that he was killed and slain and his blood shed in correspondency with the Levitical expiatory Sacrifices 4. this is prov'd from the Ends and Effects of his Death viz. Atonement and Expiation both of which are opened Of the concurrence of the Heathens in their notions about Sacrifices 'T is enquir'd 2. When and where Christ was an expiatory Sacrifice 't is answered when he dy'd upon the Cross 2. Of the Effect of his Sacrifice the condemning of Sin Parallel expressions cited Of the nature of the expiation of Sin Of the extent of it with respect to the Subject and Object Whether were all Sins expiated by the Law-Sacrifices Use 1. I infer from the premises 1. The verity of Christ's Satisfaction 2. The true Nature and principal Ends of his Death 3. The vanity and falshood of all humane satisfactions 4. The true notion of the Lord's Supper 5. The happiness of Believers under the Gospel above theirs who liv'd under the Law 6. The excellency of Christ's Priesthood and Sacrifice 7. The Evil of Sin 8. The severity of God's Justice Use 2. Several Dutys urged from hence as Holiness the Love of Christ c. Use 3. This improved several ways for the Comfort of Believers A Fifth Head viz. the End of God in sending his Son c. or the Effects thereof IN the preceding Words God sending his own Son in the likeness of sinful Flesh Four things have been observed and opened in these now read a Fifth Head offers it self to our consideration and that is the Effect of Christ's mission incarnation and of what followed thereupon or God's End in all this Did he pitch upon so admirable a Way and Method surely some high and glorious Effect must be produced thereby and so there was for thereby sin was condemned and surely too therein the Wise God must propound to himself some great and very considerable End to be accomplished and so he did for he aim'd at nothing lower than that the righteousness of the Law might be fulfilled in Believers In the Words then
as the One is to be filled up so is the Other also The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying of or for accordingly 't is rendred both wayes Some reading it of Sin as the Old Version Anselme the Greek Interpreters generally c. they making the Words to run thus Of Sin God condemned Sin Parallel to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so rendred as Joh. 8.46 Which of you convinceth me of sin Joh. 16.8 9. He will convince the world of sin c. Of sin because they believe not on me in all 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as it is in the Text They who follow this Reading make the sense of the Words to be this God sending his own Son in the likeness of sinful flesh in that flesh of his Son as suffering and dying he condemned sin of sin in as much as by that strange and wonderfull course he made it to appear to the world that sin was full of sin highly guilty and criminal * Rom. 7.13 exceeding sinful as the Apostle speaks upon another account Now though I shall not follow this Exposition yet it containing nothing in at but what is true for the matter of it and it being given by some Authors of great repute I will so far insist upon it as to give a double illustration of it 1. As 't is applicable to Sin in the general Take the whole body of Sin or Sin in its utmost extent 't was all condemn'd of sin in Christ's flesh as first assum'd and then crucify'd how why by that it was prov'd and judg'd to be a thing out of measure evil and faulty thereby God let the world see what sin is what an excess of poyson and malignity there is in its nature Did he send his own Son to be incarnate yea to appear in the likeness of sinful Flesh so to be abased suffer and die and was Sin the meritorious Cause of all this was all this done and suffered for the making of satisfaction for the mischiefs and injuries which Sin had been guilty of O what a condemnation was here of Sin Never was there such a demonstration of Sins Evil what an heinous and capital Offender it is as in Christ's being made Man and dying upon the Cross the strangeness of the remedy shows the malignity of the disease the high terms of satisfaction the greatness of the crime God's severity laid upon the Flesh of his own Son in such unparallell'd sufferings made it apparent to the world that sin is a quite other thing than what men generally take it to be had it not been evil desperately evil God had never dealt with Christ as he did therefore in his flesh sin was condemned of sin 2. This may more particularly be apply'd to that sin of killing and murdering the Lord Jesus God did not only condemn sin of sin in the gross but in special that sin which was committed against and upon the Flesh of Christ in the crucifixion of him here 't was the Sin of Sin here Sin was sinful indeed That it should so boldly so injuriously so wickedly fasten upon a Person so near and dear to God so inoffensive and innocent so holy and gracious what an aggregation of Sins and what an aggravation of Sins guilt was there in this Sin never was more sin than in this act here 't was in its highest stature and fullest dimensions this was its master-piece the vilest thing that ever it did all its other crimes were but dwarfish things in comparison of this gigantick and over-grown crime Well! according to its acting and carriage herein so God judg'd it to be very guilty and sinful and accordingly pass'd Sentence upon it And as to those that had an hand in this horrid fact whether Satan to whom some (a) Damnavit peccatum i. e. Satanam de peccato quòd nempe Christum innocentem in Cruce interfeciset Ambros So also Hilarius in Psal 67. apply the Words or the Jews O 't was in all sin full of sin their offence was superlatively great in doing what they did to the flesh of God's own Son Sin in this act did rise exceeding high Now the (b) Vide Chrysost in loc very largely insisting upon this Greek Expositors are very large upon this notion of sin God condemned sin c. that is say they God judged the sin of the Jews according to what it was in its own nature to be very (c) c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum great it or rather they were guilty of a most unparallell'd offence (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. high injustice prodigious cruelty inexpressible ingratitude strange impudency upon their crucifying of the Holy Jesus the Lord of Glory And in the pursuance of this Explication these Expositors bring in Sin as a Person as a person arraign'd by God for this particular crime after tryal and process sentenc'd to be highly guilty and accordingly to be dealt with And they also insist upon God's way and method in his dealing with Sin which was not in the way of Power but of Justice he did not down-right subdue it by plain force but he condemn'd it after the hearing of that plea it could make for it self as also upon God's order (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost first he condemn'd it and then he punish'd it This Interpretation some (f) Haec Chrysostomi Expositio convenientissima inter omnes accommodatissima videtur Tolet. Haec Graecorum Expositio ita placet ut eam caeteris anteponâ—ndam cum Toleto censeam Estius Vid. Alap Catharin c. latter Writers do fall in with and much applaud Bneer himself at first was taken with it but aftâ—wards he altered his thoughts (g) Haec Expositio nihil aliud est quam subtilis argutia Beza Beza passes a severe censure upon it The truth is the Apostle in the Words seems to look at another thing this was not the condemnation of Sin which he had mainly in his eye viz. the heightening or aggravating or proving of its guilt and then passing sentence upon it according to that no but there was another condemnation which he drove at viz. the abolition and expiation of its guilt God so condemned sin as that it might never condemn the Sinner that 's the Apostles proper and principal scope as I humbly conceive (h) In loco prius citato Austine though he reades it too de peccato condemnavit c. yet he opens it in a different sense he making this of sin to be as much as by sin and so he thus glosses upon it By the sin of the Jews in their putting of Christ to death God abolished and took out of the way all the sin of all the Elect he so over-ruled the matter that even by sin sin was destroy'd by the greatest sin that ever was committed sin it self was condemned had not the blood of Christ been spilt though that in
it self was a most wicked act there had been to believers no remission no expiation as Death was destroy'd by Death so Sin by Sin it condemned Christ but by so doing it was condemn'd it self So much for the first reading of the Words 2. Secondly the Preposition is rendred by For and that rendring of it our Translators according to other * Propter peccatum V. Syr. Propter ipsoâ—n peccatum Tremell Versions and the general current of Interpreters follow and for sin condemned sin c. If we take it so the Words then may carry a threefold sense in them 1. That Sin was the procuring meritorious Cause of all that which God the Father did in a way of severity upon and against Christ He condemned sin in Christ's Flesh fell very severely upon him testify'd great anger and displeasure against him inflicted sharp and dreadful punishments upon him why did such a Father so deal with such a Son what might be the cause that a person so innocent should suffer as he did why 't was Sin not his but ours which brought all this upon him 〈◊〉 had it not been for that God had never sent his Son in Flesh into the world and then have punished him in that Flesh as he did Christ might thank Sin for all his sufferings and lay all the Evils which he sustain'd in Soul and Body at its doors that set his Father against him that laid the foundation of all his sorrows that brew'd that bitter cup which he was to drink that was the meritorious cause of all the miseries that ever befel him 't was for sin that God so condemned sin in his Flesh The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used in this sense so Joh. 10.33 For a good work we stone thee not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for blasphemy and because that thou being a man makest thy self equal with God 1 Pet. 3.18 For Christ also hath once suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sins c. which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1.4 Heb. 10.12 2. The for sin may be taken finally Wherefore did God thus condemn sin in his Son's Flesh wherefore was it with Christ as it was O 't was for sin namely that he might take it away acquit the Sinner from its guilt make satisfaction for it over-rule it in all its plea's and power quite destroy it God would deal with Sin in the person of his own Son he having submitted to take the guilt of it upon himself that thereby he might give a through dispatch to it and throughly rid believers of its hurtfulness 1 Joh. 3.5 And ye know that he was manifected to take away our sins and in him is no sin Vers 8. For this purpose the Son of God was manifested that he might destroy the works of the Devil In this final notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Matth. 26.28.1 Cor. 15.3 3. It may be understood Materially with respect to Christ's being a Sacrifice for Sin For Sin God condemned Sin how why as Christ submitting to be a Sin-offering was and did that by which this effect was produc'd According to this Interpretation we must reade the words as is noted in the margent thus * Phrasi Hobraeâ peccatum vocat Sacrificium pro peccato Franz Schola Sacrif disp 7. th 56. By a Sacrifice for sin God condemned sin whatever there is 〈◊〉 this condemning of sin and there is abundance in it 't was all brought about by that Sin-offering or Sacrifice which Christ in his flesh offered up to God 't was cut off expiated disabled as to its destructive and damning nature c. all this was effected by Christ's being a Sacrifice So that the words are Elliptical there being in them something cut off and left out which must be supply'd by the inserting or adding of by a Sacrifice or some other such word Which Ellipsis is very usual and common in Holy Writ especially when 't is treating of Sacrifices Levit. 10.17 Wherefore have ye not eaten the Sin-offering so we reade it but in the Hebrew 'tis only the Sin in the holy place c. 't would be tedious to cite the very many places of this nature which do occur in * Levit. 4.3.29.33 5.6 7.9.11 9.22 12.6 8. 14.13 16.16 that Book Ifa 53.10 When thou shalt make his Soul sin we fill it up by an offering for sin Hos 4.8 They eat up the Sin of my people that is the Sacrifices which were to be offer'd up for the people Ezek. 45.19 The Priest shall take of the blood of the Sin we reade it of the Sin-offering * Sicut hostias quae pro peccato offerebant in Lege peccati nomine vocabant cum ipsae delicta nescirent sic Christi caro quae pro peccati nostris oblata est peccati nomen accepit Hieron See Grotius de Sat. Christi c. 1. p. 16. Nothing more usual in the Old Testament than to make the words Chattaath and Ascham to be expressive both of Sin and of the Sacrifice too by which that Sin was to be expiated answerably to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd in the New 2 Cor. 5.21 He that knew no sin was made sin c. that is a Sacrifice for sin An Ellipsis like to this in the Text you have Heb. 10.6 In burnt Offerings and for Sin thou hadst no pleasure where Sacrifices is left out but must be put in so here in the words which I am upon This now is that Interpretation which is most * Per hostiam carnis suae quam obtulit pro peccante damnavit peccatum in carne suâ Orig. Hostiâ pro peccato damnavit peccatum in Carne Melanch Per hostiam pro peccato Christum Deus abolevit peccatum in hominibus Vatabl. Sed quid fi mittens filium c. vult dicere quidem hostiam pro peccato five ut esset hostia pro peccato Drus Ego adduci nequeo ut nomen Peccati alio sensu hic positum esse existimem quam pro expiatrice victima quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Hebraeis ficuti Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocunt Sacrificium cui maledictio injungitur Calv. For Sin that he might be a Sacrifice for Sin Dr. Ham. To be a propitiatory Sacrifice for Sin Deod To the same purpose P. Martyr Heming Piscat Vorst Lud. de Dieu c. whom I need not cite yet Beza will not admit of this exposition Praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullâ ratione potest hanc interpretationem admittere neque nunc Apostolus agit de Christi morte nostrorum peccatorum expiatione sed de Christi incarnatione naturae nostrae corruptione per eam sublata Beza generally pitch'd upon which seems best to correspond with other parallel Texts and with the Matter and Scope of this which we have in hand and therefore that only I shall iusist upon and indded the two former
kinds or Species of them there were the Burnt-offerings about which Rules are set down Lev. 1. Meat-offerings of which Levit. 2. Peace-offerings Levit. 3. the Sin-offering Levit. 4. the Trespass-offering Levit. 5. and 6. * Philo Jud. de Vict. p. 648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some reduce all to three the Burnt-offering the Peace-offering the Sin-offering †Joseph Ant. l. 3. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Some to two the Holoucast and the Thank-offering but of such different apprehensions there 's no end Now though these Sacrifices were thus diversify'd amongst themselves yet the most if not all of them agreed in this that they were in their Vse End and Effects of an expiatory nature I say all for unquestionably it belong'd not only to the Sacrifices us'd at the anniversary Expiation nor only to the Sin-offering and Trespass-offering to expiate sin but all the rest more or or less were designed for this end and accordingly did produce this effect Agreeably to which Christ the true and great Sacrifice in the offering up of himself to God did truly properly expiate sin for if they did so he then much more because they in their expiation were types of him in his expiation now whatever is in the type must needs be in the thing typified as also because their expiation was done in the strength and virtue of Christs Sacrifice now surely that which gives expiatory virtue to other things must needs have such virtue in it self Four things propounded for the opening proving of Christ's being an Expiatory Socrifice For the better opening and proving of Christ's being an expiatory Sacrifice by making a collation or parallel between him and the expiatory Sacrifices under the Law there are these Four things which I shall endeavour to make good 1. That in those expiatory Sacrifices whatever was laid upon them is was for the sin of the People as the impulsive and meritorious Cause thereof and that so it was with Christ in his Sufferings 2. That those Sacrifices were substituted in the place and stead of the Offenders themselves bearing their punishment and that so it was with Christ in reference to Sinners 3. That those Sacrifices were to be offered up killed slain consumed and in that way they became expiatory and that so it was with Christ 4. That by those Sacrifices God was actually atoned and propitiated the expiation and remission of Sin procured and that so it was by Christ These things being cleared and proved it will be evident that Christ was a true expiatory Sacrifice I 'le go over them as briefly as the nature of the thing will admit of Of the First whatever befel the Expiatory Sacrifices was for the Peoples Sin and so it was with Christ in his Sufferings 1. First I say in those expiatory Sacrifices whatever was laid upon them it was for the Sin of the people as the impulsive and meritorious Cause thereof For wherefore were the poor innocent Beasts and living Creatures killed and slain as they were what had they done that so many of them must be put to death from day to day did God delight in making his Temple a slaughter-house was it his pleasure to have it thus that he might shew his dominion and soveraignty over the Creature surely that was not the great thing which he design'd therein he had other ways which might seem more suitable to his goodness and pity to his Creatures wherein he might have made known his dominion over them And besides if this was the thing only aimed at why must the people lay their hands upon the Cattel when they were sacrificed why must they confess their sins over them as you 'l see under the next Head they were to do these rites evidently declare that God did not here proceed in the way of absolute dominion but that there was sin in the case as the procuring Cause of all this and if so they having no sin of their own for which they could thus suffer their suffering must be resolved into the sin of the people as that which brought it upon them So it was with Christ our Sacrifice his Sufferings were exceeding sharp his precious life was taken from him he dy'd upon the Cross indured hard usage indeed whence did all this befal him was there not some special Cause why it should be thus with God's own Son yes what was that why Sin Sin was that cause but whose sin not his own for he was perfectly free from all sin he knew no sin 2 Cor. 5.21 he was holy harmless undefiled separate from Sinners Heb. 7.26 a Lamb without blemish and without spot 1 Pet. 1.19 it must be our sin then that was the meritorious Cause of all Christ's sufferings Dan. 9.26 After threescore and two weeks shall Messiah be cut off but not for himself Isa 53.4 5 6. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted But he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquity of us all Rom. 3.25 Who was delivered for our offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and raised again for our justification 't is the same Preposition in both branches but its sense is different which difference rises from the different nature of the matter spoken of for when 't is joyned with sins or offences it imports that they were the meritorious Cause of Christ's Sufferings but when 't is joyn'd with Christ's resurrection and the Sinners justification there its signification and import is final yet too in such a sense the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken meritoriously in the latter as well as in the former branch * De Servat p. 3. c. 7. p. 3. c. 7. SOCINVS tells us that this with some other parallel expressions only notes our sins to be the occasion but not the impulsive Cause of Christ's Sufferings as also that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both here and else where alwayes taken in a final never in any meritorious sense But most * Ubi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Accusativo quae apud Graecae Linguae Authores Sacros Profanos usitatissima est nota Causae impulsivae Ut cum dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter haec venit ira Dei in filios contumaciae Eph. 5.6 Grot. de Sat. Christi c. 1. in Rom. 4.25 untruly for 't is said Eph. 5.6 because of these things the wrath of God comes upon the children of disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these things as those which merit and bring down the Wrath of God upon Sinners But I will not stay upon the refuting of the usual Cavils and false assertions about this
which some understand that of David Psal 51.16 Thou desirest not Sacrifice else would I give it c. so the Adulterer Levit. 20.10 the Idolater and so in several other cases Here now was a limitation set by God himself and therefore here could be no expiation in the external and ordinary way indeed upon repentance there might be the doing away of the moral guilt which made the offender lyable to God and to eternal death but as to political guilt which made the offender lyable to temporal death that if publick and known could not by Sacrifices be taken off when therefore you hear so much spoken of the virtue and efficacy of the old Sacrifices as expiatory you must alwayes understand it according to this stating of it 3. Those Sacrifices may be considered absolutely or relatively Absolutely and in themselves and so their expiation reached only to some sins and to the removal of some guilt viz. that which was ritual and ceremonial Relatively with respect to Christ who was typified by them and so by virtue of his great Sacrifice to come which they prefigur'd to persons duly qualified their expiation was general of all sins and of all guilt I mean of all moral guilt before God though not of all political guilt before Men But though there be this difficuly as to the type as to the antitype there 's none by Christ's offering up of himself to be sure all sins are expiated even the greatest are wash'd away by his blood none can stand before his infinite merit and satisfaction former Sacrifices were weak but Christ the grand Sacrifice he is strong * Heb. 7.25 able to save to the utmost all that come to God through him He is not only a Sin-offering to remove the guilt of lesser sins but a Trespass-offering to remove the guilt of the greatest sins therefore as he is set forth by the former in the Text so by the latter in Isa 53.10 Where final impenitency and unbelief do not hinder the death of Christ is sufficient to acquit from all guilt by it all who perform the Gospel-conditions have a full and universal discharge Application I have now gone through the several things necessary to be spoken unto for the explaining and confirming of the Point the Vse follows Vse 1. Of Information Was Christ a Sacrifice for sin and did he thereby condemn sin I shall from hence infer something 1. by way of Information 2. of Exhortation 3. of Consolation 1. Of the truth of Christ's Satisfaction First for Information and so this great Truth may be useful in the informing of our judgements in sundry particulars As 1. We learn from it the truth of Christ's satisfaction Here amongst many others is a very considerable Argument to prove that Christ did really satisfie Gods Justice for Mans sin which therefore all who write upon and for the verity of his Satisfaction do in special insist upon with great evidence and advantage to the Cause which they defend And indeed it carry's such light and conviction in it as that the grand Opposer of this Satisfaction was more troubled to get off from it than from any other Argument whatsoever for when he came to answer COVETVS arguing for it from the legal Sacrifices as prefiguring Christ he was forc'd to say c * Socin de Servat p. 2. c. 9. in quo major vis esse videtur in which head of Testimonies there seems to be greater strength than in any of the former And the annual great Expiation being urg'd as to that he saith ‖ Ibid. c. 12. difficilis sanè nodus solvendus restat one hard knot remains to be untyed 't was an hard knot indeed which he might endeavour to loose but could not The word Satisfaction 't is very true we have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressly * De Servat p. 3. c. 6. Ego quidem etiamsi non semel sed saepe id in sacris monumentis Scriptum extaret non idcirco tamen ita rem prorsus se habere crederem ut vos opinamini in so many letters and syllables in the whole Bible but the thing we have yea as to that the Scripture is so copious and full that 't is not in any one other thing more copious and full But suppose we had there the Word as well as the Thing what would that signifie to those with whom I have now to do when SOCINVS is so bold as to say For my part although I should find that meaning Christ's Satisfaction asserted in Scripture not once but often yet I should not therefore believe the thing to be as Dissenters do hold wherein he comes but little short of what his friend SMALCIUS dared to speak concerning the Incarnation of the Son of God of which you had an account before 'T is not for me here to launch out into that vast Controversie of Christ's satisfaction in the opening stating proving defending of which so many Volumes have been written I must confine my self to that one thing which lies before me And there 's enough in it to stablish you in the belief of what we contend for for was Christ truly and properly a Sacrifice for sin were our sins the meritorious cause of his sufferings did he put himself into the Sinners stead taking his guilt upon him and undergoing that punishment which he should have undergone did he die shed his blood that he might thereby atone God and expiate sin all of which have been proved out of the unerring Word and doth not all this amount to a demonstration of the truth of Christ's satisfying the Justice of God for Sin do we mean any thing by his Satisfaction but these things and are not they clear enough from Scripture-light The truth is all the other Arguments brought for the proof of Christ's Satisfaction I say all of them do either run into or fall under this one of his being a Sacrifice for sin If God would pardon sin be appeased towards the Creature c. absolutely and without the intervention of any Satisfaction why did he appoint Sacrifices under the Law why must so many Creatures die why must so much blood be spilt quorsum perditio haec he whose * Psal 145.9 tender mercies are over all his works who hath pity and goodness for all that he hath made would he unnecessarily or meerly to shew his absolute dominion have ordered so many Creatures to be killed slaughtered destroyed from day to day why did he so peremptorily stand upon this that †Heb. 9.22 without shedding of blood there should be no remission But I go higher if God had not required satisfaction why must * Si non fuisset peccatum non necesse fuerat Filium Dei agnum fieri necâ—opus fuerat â—um in carne positum jugulari sed mansisset hoc quod erat in principio Deus Verbum Verum quoniam introiit pecatum in mundum peccati autem
as practical as operative and powerful this this is that knowledge which is to be desired When Paul had spoken so high of the knowledge of Christ * Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord see how he opens that knowledge of him which he look'd upon as so excellent Vers 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death 'T is a poor thing to have light about this in the head if that light be not attended with power and efficacy upon the heart and life the clearest notions concerning Christ's death without suitable impressions within and that which in the Sinner himself may bear some analogie and conformity thereunto do not profit O therefore so study a crucified Saviour as to be * Gal. 2.20 crucified with him †Rom. 6.8 dead with him so as to feel the energie of his death in the heavenliness of your affections and holiness of your conversations this is the knowledge which we should study and pray for and aspire after For the Second Christ as a Sacrifice is also much to be meditated upon O how frequent how serious and fixed should our thoughts be upon this how should we be often reviving this upon our minds never suffering it to decay or wither in our memories This is so great and necessary a duty that we have an Ordinance instituted by Christ on purpose and for this very end often to inminde us of his dying as our Sacrifice and to keep it fresh upon our memories for ever * 1 Cor. 11.24 26. Do this in remembrance of me As oft as ye eat this bread and drink this cup ye do shew the Lord's death till he come But 't is not enough to think of this just before or at the Sacrament but we should live in daily frequent meditation upon it I say we should do so but alas 't is to be feared we do not so O how little is a dying crucified Christ thought of the dying Friend or Relation is remembred but the dying Saviour is forgotten this proclaims to the world that we have but a low sense of his great love that we see but little in his oblation for surely if we did we should think oftner of it and after another manner than now we do Christians pray be sensible of former neglects and let it be better for the future let not a day pass over you wherein some time shall not be spent in remembring and considering what Christ your Sacrifice upon the Cross suffered for you Upon this also you would reap great advantages for certainly was Christ's death but duly thought of and improved Oh 't would highly imbitter sin effectually wean from the world and the sensual delights thereof mightily encourage and strengthen Hope and Faith strongly engage the Soul to Obedience c. therefore pray be persuaded to think less of other things and more of this And do not barely think of it but think what there 's in it yea labour to go to the very bottom of it and by serious meditation to press out all that juyce and sweetness which is in it the believer should be alwayes sitting upon this flower and sucking comfort from it What 's the full breast to the child that doth not draw it Christ as a Sacrifice for sin is a full breast but yet if Sinners by Faith Prayer and Meditation do not draw from this breast they will be little the better for it He was indeed but once offered but that one oblation is often to be remembred and continually to be improved with respect both to Duty and Comfort how that is to be done the following particulars will shew The Heart in the sense of this to be broken for sin and from sin 2. This should have a very powerful influence upon you to break your hearts for sin and from sin First for sin was Christ indeed made a Sacrifice as such was his body broken and his precious blood poured forth did he undergo such sufferings in his life and then compleat all in his dying on the Cross and all for sin how can this be thought of with any seriousness and the heart not be kindly and thoroughly broken what will cause the hard heart to melt and thaw into godly sorrow for sin if the consideration of Christ's Sacrifice and death will not do it Oh me thinks his blood as shed for Sinners should soften the most Adamantine heart that is Did we but consider our Saviours passion in the matter and quality of it in its bitter ingredients and heightning circumstances and then also consider that our sins were the meritorious cause of it that they brought him to the Cross and laid the foundation of all his sorrows did we I say but consider this certainly we should be more deeply afflicted for Sin than now we are What that I should be accessary to the death of the Son of God that I should bring the nails and spears which should pierce him that I should be the occasion of all his sufferings in Soul and Body what a cutting heart-breaking consideration is this Zech. 12. 10. they shall look upon me whom they have pierced what follows and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his first-born the true penitent cannot look upon a crucified Saviour especially when he considers what he hath done to further his Saviours crucifixion without the highest degree of holy grief But especially this heart-brokenness should be in us when we are at the Sacrament where we have such a sensible and lively representation of Christ's Death and Sacrifice Oh shall we there see his broken body and yet our hearts be unbroken shall we view him there shedding his blood and we shed no penitential tears shall we there behold what he endured and felt for Sin and we yet have no pain no contrition for it how unsuitable is such a frame to such an object under such a representation What was the temper think you of the Women who were * Mat. 27.55 spectators of Christ when he was hanging upon the Cross unquestionably they were filled with inexpressible sorrow why Sirs when you are at the Lord's Table in a spiritual way you see him also as dying upon the Cross he is there before your eyes evidently set forth and crucified among you Gal. 3.1 Oh how should your * Lam. 3.51 eye affect your heart even to fill you with Evangelical sorrow Three things in the Text to set men against Sin But this is not enough therefore 2. there must be brokenness from sin as well as for sin surely after such a thing as Christ's death Sin must be lov'd and liv'd no more the heart must eternally be broken off from it
so it was sufficient but besides this the preceptive part of the Law was to be fulfilled the condition of life was to be performed the Sinner was to be made positively righteous Heaven was to be merited now as to these abstractly from the active obedience of Christ the passive was not sufficient Upon his dying Believers shall not die or be damned or be look'd upon as guilty but for their being righteous and entitled to eternal life Christ must actively fulfil the Law for the promise of life is annexed to doing Do this and live Levit. 18.5 Rom. 10.5 There needs no more saith * Blake on the Covenant c. 12. p. 77. a Reverend Person than innocency not to die and when guilt is taken away we stand as innocent no crime then can be charged upon us But to reign in life as the Apostle speaks to inherit a crown there further is expected which we not reaching Christ's active obedience supplied to us not adding to ours but being in it-self compleat is accounted ours and imputed to us Obj. But 't is said 4. Object the Law requires no more than either doing or suffering if one of these be done 't is enough both of them the Law neither doth nor can demand Wherefore if we suffered in Christ and that be reckoned to us it is not required that we should also obey in Christ Answ The truth of the Antecedent is not only questioned but flatly deny'd Answ and the contrary thereunto is proved viz. * See Advers inter Piscat Lucium p. 1. sect 4. Polan in Dan. p. 191 c. Turret de Sat. par 8. pag. 271 c. Bodius in Eph. p. 805. That in statu lapso the Laws obligation is not disjunctive ad alterutrum either to do or suffer but 't is conjunctive or copulative ad utrumque both to do and suffer Indeed say they of this Opinion if man had continued in the state of innocency one of these had been enough namely the active obeying of the Law for he being then without sin could not lie under any obligation to suffer But he being faln stands oblig'd to both to obey as he is a Creature to suffer as he is an Offender So that it was not enough for Christ in suffering to answer the one obligation but he must also by doing answer the other also In the Laws of men one of these is enough but in the Laws of God there being a vast disparity 'twixt the Creatures subjection to him and to men it is not so And as I apprehend it they who differ in this point do too much run themselves upon that absurdity which they would fasten upon those from whom they differ for whereas they charge the Opinion of these that it acquits us from all obeying on our part this principle which they maintain seems to do it much more for it either obeying or suffering be as much as the Law requires then Christ having suffered the utmost of the Laws penalty we are not under any obligation to obey too Obj. It having been said 5. Object that Christ's passive Obedience was necessary to free from guilt and eternal death and his active necessary for righteousness and eternal life against this 't is objected that it supposes a medium betwixt being freed from guilt and being made righteous and so betwixt being freed from eternal death and the having of eternal life which is a great mistake For these are such Contraries as do admit of no meâ—â—â—m between them and therefore upon the negation of the one the affirmation of the other in a fit Subject must needs follow and so vice versâ As if it be not night it is day if it be not darkness it is light if it be not crookedness it is streightness c. So here if it be not guilt it is righteousness and if it be not eternal death it is eternal life these being Contraries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore they who grant freedom from guilt and Hell upon Christ's death and yet assert the necessity of the obedience of his life for righteousness and Heaven build upon a false hypothesis Answ To this 't is answered Answ what is here alledged holds true in Natural and Physical Contraries but not in Moral or Law-contraries The Malefactor upon his Princes or the Judges Pardon is acquitted from his guilt and with respect to that he is innocent but yet he cannot upon this be look'd upon as being righteous or as having done what the Law required of him so 't is in that which I am upon 'T is one thing for the Sinner not to be unjust and another thing for him to be just upon the non-imputation of Sin he is the former but the latter he cannot be without a positive righteousness Not to be judg'd as a transgressor of the Law and to be judg'd as a fulfiller of the Law are two distinct things And so as to the other although there be no medium 'twixt natural life and death so that upon the negation of the one there is alwayes the position of the other yet between eternal life and eternal death there is a medium For we may suppose a person to be freed from the one and yet not presently admitted into the other he may be saved from Hell and yet not be taken up to Heaven for he may be annihilated or continued in some state of happiness here below this notwithstanding I only speak of the possibility of the thing not asserting that ever de facto it is so The Traytor may be freed from death and yet not restored to all those high dignities and priviledges which he had before and why not so here 'T is true whoever is freed from Hell is admitted into Heaven but this is not necessary from the nature of the thing as though there might not be a status intermedius but only from the will and ordination of God The necessity therefore of the imputation of Christ's active obedience for righteousness and life is not weakened or null'd by this objection Obj. To put more strength into it 't is further urg'd 6. Object that the Opinion argued against makes Justification to consist of different parts viz. remission of Sin and imputation of righteousness also it makes these different parts to proceed from different Causes as the remission of Sin from Christ's bearing the penalty of the Law and the imputation of righteousness from his fulfilling the precepts of the Law Whereas say some the whole nature of Justification lies in the remission of sin to be pardoned and to be made righteous are in Scripture terms equipollent and synonimous And say others all in Justification is but one act proceeding from one and the same cause that very act which makes the Sinner not guilty makes him also at the same time to be righteous as that which takes away crookedness at the same time makes streight that which expels darkness at the same
time introduces light the putting on of the garment and the removal of the nakedness are but one and the same thing and done together Answ Many things are here mentioned which cannot so distinctly be spoken to in the answering of an Objection Answ What place remission of sin hath in Justification whether of being the form of it or but an integral part or only an effect and Consequent is a thing that Divines are not very well agreed about whether the whole of Justification doth lie in remission is a point wherein also they differ But I must not at present engage in these debates I will defer the discussing of them till I come to open the Doctrine Doctrine of Justification which the 30 Verse of this Chapter will lead me to I shall now only suggest what is proper for the answering of the Objection before us And 1. what if the Opinion argued against doth make remission of sin and imputed righteousness to be different parts of Justification they both as * See Burg. of Justif 2 part Serm. 27. integral parts concurring to the compleating and perfecting of it I say what if it so doth is it the worse for that is this a novel tenent or that which but few or none do own have not several with great solidity and judgment defended it as to any error in it or any absurdities that will follow upon it I must confess I do not as yet understand either the one or the other A difference of parts in Sanctification is commonly granted viz. mortification and vivification the abolition of the power of sin and the implantation of the divine Nature the putting off the old man and the putting on the new man Eph. 4.22 now why may not Justification have its parts as well as Sanctification If the Believers righteousness doth lie in the fulfilling of the Law and there be different parts in that Law its commanding and its punishing part then that righteousness which results from the fulfilling of it must admit of different parts too So that remission of sin is one part that being grounded upon the satisfying of one part of the Law and imputation of righteousness is another part that being grounded upon the satisfying of the other part of the Law The Scripture speaks of these not as one and the same but as distinct Rom. 4.25 Who was delivered for our offences there 's remission and was raised again for our justification or righteousness there 's the other part how the latter is attributed to Christ's resurrection is not my business now to enquire I only cite the words as holding forth a distinction betwixt remission and righteousness So Rom. 5.9 compar'd with Rom. 5.19 And Dan. 9.24 to make reconciliation for iniquity and to bring in everlasting righteousness here are the two parts of Justification set forth as different and distinct 'T is true the Apostle Rom. 4.6 7 8. speaking of the Sinners righteousness instances only in the forgiveness or non-imputation of sin but he doth not do it as if that was the all in that righteousness but 1. because that being one eminent part thereof he puts it for the whole 2. because that remission of sin and the imputation of a positive righteousness being never parted in naming the one he included the other not as if they were one and the same in their nature but because they are never separated in the â—ubject I cannot yet be convinc'd but that the removal of Sins guilt and the introducing of a positive righteousness are things of a different nature and carry distinct notions in them for besides what hath been already said though in God's dealing with fal'n Sinners they are never parted yet as they are considered in themselves they may be parted Amongst us sometimes sin is remitted when yet the offender is not justified as we see in the case of Joseph's Brethren Shimei Abiathar c. and 't is possible for a person to be justified though he hath no sin to be remitted as it would have been with Adam had he stood he was then capable of Justification but not of remission now this their separableness evinces a difference or distinction betwixt them To object therefore against the imputation of Christ's active Obedience as well as of his passive one being suppos'd to free us from guilt the other to make us righteous that this would infer two different parts of justification this is so far from being an Objection that 't is but a plain asserting of what is so indeed 2. Whereas 't is said that this doth also make different causes of Justification I say as before what if it doth Provided that by those ye understand only the different grounds or matter of Justification according to its different parts that is as Christ dy'd and shed his blood there 's the ground of the Sinners discharge from guilt that which is imputed to him in order to that effect then as he in all things actively conformed to the Law there 's the ground of the Sinners positive righteousness or that which is imputed to him in order to that effect Such a multiplication of Causes which are not so of a diverse nature but that they do unite and concur in some one as the general Cause as these do in Christ's righteousness or Obedience carries in it nothing repugnant to Scripture or Reason This righteousness of Christ is the one only material Cause of the Sinners righteousness but that dividing it-self into his active and passive righteousness accordingly the Causes of the Sinners righteousness are diversified 3. The allusions brought against the Truth in question seem to fasten some absurdity upon it For they tend to this that for any to say upon one act sin is remitted and upon another the person is made righteous 't is as if one should say that by one act the crookedness of a thing is removed and that by another 't is made streight and so as to light and darkness To which I reply I except against these similitudes as not suiting with the thing in hand they are proper for things of another nature not for that which we are upon for that being a Law-act is not to be judg'd of by things of a physical nature Suppose the effects mention'd are produc'd by one and the same act yet they are not so pertinently alledg'd because what we are speaking of falls under another consideration We are not concern'd about crookedness and streightness but about guilt and righteousness all allusions which suit not with these as things of a legal nature are insignificative Will they say that that which frees the Offender from guilt when he stands arraign'd before the Judge doth also make him a true and exact keeper of the Law that at the same time and by the same sentence wherein he is acquitted from the violation of the Law that he is also thereupon to be look'd upon as a person that hath really kept the Law such an
not the Apostle instance in that rather than in spiritual walking Answ * Etsi fides principalis conditio sit quia tamen interna est c. ideo addit illam externam de quâ nemo gloriari possit nisi se liabere foris demonstret Parâ—us because he is not here so much shewing how Christ's righteousness is imputed as who they are or how they carry it to whom 't is so imputed He that would have Christ's righteousness to be his must believe for that is the proper act in order thereunto but he that would know himself or would manifest to others that he is righteous in Christ's righteousness that must be brought about by the heavenliness of his conversation The Observation which lies plainly before us from these words is this That all such who have Christ's righteousness imputed to them they are not fleshly but spiritual walkers they do not live the carnal and sinful but the holy and the heavenly life Or thus None can warrantably pretend to an interest in Christ's Obedience active or passive but only such who in their course are acted by the Spirit and not by the Flesh But I shall not say any thing upon this Point both because this walking not after the flesh but after the Spirit hath been already fully opened and also because as to the inseparable connexion bewixt this imputation and this conversation I may hereafter have occasion to speak more conveniently to it when I shall have more room for it than here I have I will close all with a brief Survey of the Verses which I have gone over that we may the better understand the Apostle's method in them and also what progress we have made in the thing which he is upon He first layes down his main foundation in this Proposition There is no condemnation to them who are in Christ Jesus Vers 1. Then he amplifies himself about this Proposition where 1. He characterises the proper Subject of the priviledge viz. of non-condemnation who walk not after the flesh but after the Spirit this only he names in the general Vers 1. and 4 but then Vers 5. he falls upon a more full and particular illustration of it which he continues in several Verses The Second thing he doth about the Proposition is to prove the truth of the Praedicate that there is no condemnation c. And this he doth by these mediums They who are freed by the regenerating Spirit from the power of Sin and by Christ's death and Sacrifice from the guilt of Sin as also who have Christ's full Obedience and Satisfaction of the Law imputed to them to them there is no condemnation But thus it is with all in Christ Jesus by the Law of the Spirit of Life in Christ they are freed from the Law of sin and death there 's deliverance from the power of Sin God by Christ's being a Sacrifice hath condemned Sin there 's deliverance from the guilt of Sin and the righteousness of the Law is fulfilled in them there 's Christ's Obedience imputed to them upon all this it must needs follow that to them there is no condemnation which was the thing to be proved Now these being things of great weight and importance wherein the very vitals and Spirit of the Gospel do lie the due and distinct opening of them with other Truths interwoven in the words hath made this Volume grow to a far greater bigness than what I expected Wherein I have been unnecessarily prolix I humbly begge the Readers pardon but truly in speaking to the Saints exemption from Condemnation the mystical Vnion of Believers with Christ the Spiritual Life the Spirits agency in freeing Souls from the bondage of Sin the Laws inability to justifie and save Christ's Mission eternal Sonship Sacrifice active fulfilling the Law c. I say in these weighty and fundamental points so little understood by the most so much oppugned by Some I thought I could scarce say too much Yet if such who are judicious shall tell me this is a fault I 'le endeavour to mend it in what shall follow wishing that I could as easily mend other faults as that Well! I have begun and having so done I purpose with God's grace and leave to go on till I shall come to the end of this excellent Chapter with this proviso if I may have some encouragement that these past labours may in some measure be useful and profitable without that why should I proceed to trouble others and my self too The good Lord give a blessing to what is done and assist in what is yet further to be done FINIS The Index Directing to the principal Things insisted upon in this Book A. SVch as are in Christ must abide in him Page 73 Of Christ's Active Obedience Vide Obedience Particular Acts do not evidence the State but the general Course Page 92 Of Spiritual Affections Page 109 There is no Condemnation yet much Affliction to Believers Page 7 'T is Antichristianism directly or by Consequence to deny Christ's coming in Flesh Page 422 Of Atonement by Christ Page 498 B. Baptism alone not sufficient to prove Vnion with Christ Page 62 Fleshly Walking contrary to Baptismal Dedication Page 122 Being in Christ opened Page 42 Christ being sent by God that is a great engagement and encouragement also to Sinners to believe on him Page 310 c. How Sin exerts its power in and by the Body Page 183 The miserableness of the Sinners Bondage under Sin opened set forth Page 189 c. The proper and only Cause of Deliverance from Sins Bondage Page 242 c. C. Great Changes in the Godly with respect to their inward Comfort or Sorrow Page 5 The weakness of the Ceremonial-Law Page 262 Of Vnion with Christ Vide Vnion Of Christ's being sent by God the Father Vide Sending Of Christ's Sonship to God Vide Son Of Christ's Incarnation Vide Incarnation Of Christ's being a Sacrifice V. Sacrifice Of Christ's Obedience V. Obedience Christ's praeexistence before he was born of the Virgin proved Page 284. Christ is a Person Page 287 His Personal distinction from his Father proved Page 287 Christ's Godhead proved Page 349 His Manhood Vide Man The excellency of Christ's Priesthood and Sacrifice Page 539 Christ's fitness to be a Redeemer and to be sent by God opened in some particulars Page 299 Communion depends upon Vnion and follows upon it Page 69 84 Communion with God and Communications from him are made credible by Christ's Incarnation Page 444. Christ being Man must be compassionate Page 452 Concupiscence is Sin Page 8 No Condemnation to such as are in Christ Page 7 proved Page 20 Condemnation opened as to Word and Thing Page 17 It refers to Guilt and Punishment Page 18 There 's the Sentence and State of Condemnation Page 19 'T is Virtual or Actual ibid. There is matter of Condemnation in the Best Page 8 Condemnation by Men by Conscience by Satan Page 10 Condemnation under the