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A46354 Several sermons preach'd on the whole eighth chapter of the Epistle to the Romans eighteen of which preach'd on the first, second, third, fourth verses are here published : wherein the saints exemption from condemnation, the mystical union, the spiritual life, the dominion of sin and the spirits agency in freeing from it, the law's inability to justifie and save, Christ's mission, eternal sonship, incarnation, his being an expiatory sacrifice, fulfilling the laws righteousness (which is imputed to believers) are opened, confirmed, vindicated, and applied / by Tho. Jacomb. Jacombe, Thomas, 1622-1687. 1672 (1672) Wing J119; ESTC R26816 712,556 668

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the death of this Death or that wherein it mainly consists hence though it doth not carry in it any annihilation yea though it be attended with a kind of Life both Soul and Body retaining their physical being existence and union yet 't is called Death because there is in it a separation from the fountain of true Life and of all blessedness upon which account 't is not only Death but the worst Death and this too is the worst part of this worst Death for though there be more included in it than the loss of Gods presence viz. the punnishment of sense eternal torment in Hell-fire yet it might easily be prov'd that herein lies its greatest evil the Mat. 25.41 departing from God is worse than the going into everlasting fire But to apply this distinction to the business in hand How Believers are made free from the Law of temporal death 1. The Law of the Spirit of Life frees the Regenerate from death temporal Not simply and absolutely from death considered abstractly and in it-self for so all must dye Believers themselves are within the compass of the general Statute Heb. 9.27 It is appointed unto men once to dye Psal 89.48 What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave but it frees from death as so qualified and so circumstantiated in the language of the Text it frees from the Law of Death How 's that why take a gracious man Death hath not a full right or an absolute power over him so as to keep him under its dominion forever for so I show'd you some open this Law of Death Such an one may dye but he shall live again the grave shall not always hold him he may be thrown into prison for a time but Christ will fetch him out and then death shall never again exercise its power over him after he hath died once he shall dye no more as 't is said of Christ Rom. 6.9 Again Grace frees from the Law of this Death that is from the hurtfulness sting and curse of it Death carries much of a curse in it 't is the result and fruit of the primitive * Gen. 2.17 curse now in this notion sanctified persons are freed from it The nature and property of death is altered to a godly man to him 't is now but the paying of that debt or tribute which is due to Nature but a (a) 1. Thes 4.14 sleep but a (b) Job 14.14 change but a (c) Luk. 2.29 departure or going out of prison but a (d) If. 57.2 going to bed but an (e) 2 Cor. 5.4 uncloathing but a passage into an endless and everlasting life an inlet into the immediate fruition of God O set but sense aside what an harmless innocent thing is this death to such a person the Lion being slain by Christ there 's hony now in the belly of it I allude to that of Sampson Judg. 14.8 1 Cor. 15.55 O death where is thy sting ô grave where is thy victory The sting of death is sin and the strength of sin is the Law but thanks be to God which give thus the victory through our Lord Jesus Christ Christ by death hath overcome death unstung it and taken off its hurtful quality by dying himself he hath expiated Sin vanquished Satan atoned God satisfied the Law secured from Hell purchased eternal life and these things being done where is now the Law of Death Heb 2.14 15 Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil And deliver them who through fear of d●ath were all their life time subject to bondage How from the Law of eternal death 2. There is that death which is much worse than this viz. eternal death that which indeed is the death incomparably surpassing any other as no life like to eternal life so no death like to eternal death To have the Body separated for a while from the Soul is a thing to Nature very dreadful but what is that to the separation both of Body and Soul from God forever This is sometimes set forth by Death without the addition of any Epethite as Joh. 8.51 If a man keep my sayings he shall never see death Rom. 6.23 8.6 passim Sometimes by the second death and 't is so stiled because it succeeds upon and doth not commence till after the first death Rev. 2.11 He that overcometh shall not be hurt of the second death Rev 20.6 21.4 This is that death which the * Sicut is qui liberatur a Lege Spiritus vitae permanet in Christo qui est vita ita qui servit Lege peccati permanet in morte quae venit ex damnatione peccati Orig. unconverted and impenitent are obnoxious unto but such as turn to God by true repentance and live and holy life they are freed from it And this deliverance is absolute the former was but in such a qualified sense but this I say is absolute Even such may and shall dye the first death but they shall never dye this second death Rom. 20.6 Blessed and holy is he that hath part in the first resurrection on such the second death hath no power You read of the abolishing of this death by Christ 2 Tim. 1.10 eternal death is quite abolished to all regenerate persons But this very much falls in with the No-condemnation in the foregoing Verse of which having there said enough I 'le add nothing more VSE 1. Men exhorted to live in the belief of this that 't is Sin and Death By way of Vse 1. I would exhort you all to live in the steady belief of this and often to revive it upon your thoughts that 't is Sin and Death Especially when at any time Satan and your own hearts sollicit and tempt you to sin be sure then you think of this so as to retort it upon the temptation speedily what shall I sin and dye shall I for the pleasures delights satisfaction of sin which are but * Heb. 11.25 for a season expose my self to death yea to eternal death no that I dare not that I must not do 'T is good to break the force of a temptation by such reasonings as these for though 't is true the great restraints from sin should be taken from the love of God the fear of offending God c. yet it 's good and God allows it to take in the advantage of self-love too and the fear of self-destroying Surely if men did indeed believe or did nor strangely smother and suppress all serious convictions about this that 't is sin and death they durst not sin as they do Where 's the man let him be never so thirsty or let the draught be never so alluring that would venture upon it should he
r. were born P. 249. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 254. Marg. r. Legi P. 278. l. 24. r. fain P. 307. l. 24. r. init P. 325. l. c. r. speak P. 347. l. 8. r. other P. 349. Marg. r. sciri P. 354. l. 1. r. is not P. 374. l. 3. r. on P. 403. Marg. r. desiisset P. 405. Marg. r. Lombard P. 408. Marg. r. immortalem P. 423. l. 3. r. where Pa 540. Marg. r. primis P. 560. l. 23. dele do P. 580. l. 3. r. formally P. 606. Marg. r. Lucium P. 608. l. 14. r. quoad hoc The HEADS treated upon in the several CHAPTERS Ver. I. There is therefore now no Condemnation Of the Exemption of Believers from Condemnation Chap. 1. p. 1. c. to them which are in Christ Jesus Of the Saints Vnion with Christ Chap. 2. p. 41. c. who walk not after the Flesh but after the Spirit Of the Holy and Spiritual Life in opposition to the Sinful and Carnal Life Chap. 3. p. 87. c. Ver. II. For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death Of the Sinners being made free by the Power of the Spirit from the Power of Sin and Death Chap. 4. p. 142. c. Of the Law or Power of Sin under which all men are by Nature Chap. 5. p. 168. c. Of Regenerate Persons being made free from the Law of Sin Chap. 6. p. 202. c. Of the power of the Holy Spirit in the making of persons free from the Law of Sin Chap. 7. p. 227. c. Of the Law of Death Chap. 8. p. 249. c. Ver. III. For what the Law could not do in that it was weak through the flesh Of the Laws inability to justifie and save Chap. 9. p. 251. c. God sending his own Son Of Christs Mission and Gods sending him Ch. 10. p. 281. c. Of Christs being the Natural and Eternal Son of God Ch. 11. p. 318. c. in the likeness of sinful flesh Of Christs Incarnation and abasement in Flesh Chap. 12. p. 371. c. and for sin condemned Sin in the flesh Of Christs being a Sacrifice and expiating Sin thereby Chap. 13. p. 456. c. Ver. IV. That the righteousness of the Law might be fulfilled in us Of the Fulfilling the Laws righteousness in Believers Chap. 14. p. 565. c. who walk not after the Flesh but after the Spirit Spiritual Walkers the Subjects of the foregoing Priviledge Ch. 15. p. 619. c. THE Grand Charter OF BELIEVERS OPENED ROM 8.1 There is therefore now no Condemnation to them which are in Christ Jesus who walk not after the Flesh but after the Spirit CHAP. I. Of Believers Exemption from Condemnation The Introduction to the Work The Excellency of the Chapt. Its main Scope and Parts How this first Verse comes in Paul in the preceding Chapt. compared with himself in this The Proposition divided into its Parts The Praedicate in it No Condemnation first opened Two Observations raised from the Words The first spoken to Seven things premised by way of Explication As 1. 'T is not no Affliction or no Correction but no Condemnation 2. 'T is not no Matter of Condemnation onely no Condemnation de Facto this enlarg'd upon against the Romanists 3. 'T is Gods Condemnation onely which is here excluded not the Condemnation of Man o● of Conscience or of Satan 4. Of the ●mpo●t and signific●ncy of the P●r●i●le Now in his place● 5. No Condemnation may be rendred Not one Condemnation 6. Of the Indefiniteness of the Proposition with respect to the Subject 7. That the Positive is included in the Negative The Observation it self more closely handled Condemnation opened is to the Quid Nom●n●● and the Quid Rei It relates to Guilt and Punishment to the Sentence and State 'T is either Virtual or Actual The Point confirmed by Parallel Scriptures by a double Argument in the Text. The First is couch'd in the Illative Therefore which points to Justification and Sanctification both of which prove no Condemnation The Second is grounded upon Vnion with Christ. Use 1. To show the Misery of such who are not in Christ Jesus The dreadfulness of Condemnation set forth in five Particulars Use 2. To exhort all to make sure of No Condemnation Six Directions touch'd upon about it Use 3. To excite such as are in Christ to be very thankeful Use 4. Comfort to Believers I Purpose with Gods leave and gracious assistance in the revolution of my Ministerial Labours to go over this whole Chapter 'T is a very great undertaking and I am very sensible how much it is above me I have only this encouragement I serve a good Master one who both can and I trust will help me in it and carry me through it for he uses to give strength where he calls to work And 't is no matter what the Instrument is if he will be pleased to use it the mighty God by weak means can effect great things * Math. 21.16 out of the mouths of Babes and Sucklings he can perfect praise to himself Here is indeed a rich and precious Cabinet full of Grace to be opened yet a Key of small value may open it if God please to direct the hand Therefore in all humble yet steddy relyance upon him whose Grace alone is * 2 Cor. 12.9 sufficient for me I shall now enter upon this work though it be vast and difficult Of the Excellency of this Chapter And in the midst of all my discouragements which are very many God knows yet I find my self under a strong inclination to engage in it when I consider the transcendent excellency preciousness usefulness of that matter which the Spirit of God lays before us in this Chapter Who would not be willing to take pains in a Mine that hath such treasures hid in it where the breast is so full who would not be drawing from it I think I should not hyperbolize should I say of it Search all the Scriptures I 'le except none turn over the whole Word of God from the beginning of Genesis to the end of the Revelation you will not find any one Chapter into which more excellent sublime Evangelical Truths are crowded than this which I am entring upon The Holy Bible is the Book of Books in some though not in equal respects this Chapter may be stiled the Chapter of Chapters From first to last 't is high Gospel 't is all Gospel its Matter being entirely Evangelical and 't is all the Gospel either directly or reductively in having in it the very sum marrow pith of all Gospel-revelation 'T is indeed the Epitome Abridgement Storehouse of all the Saints Priviledges and Duties You have in it the Love of God and of Christ displaid to the utmost and shining forth in its greatest splendor Would any take a view of the Magnalia Dei with respect to his glorious
50.20 In those days the iniquity of Israel shall be sought for and there shall be none 'T is an allusion to one that turns over all his Bonds searches into all his Debt-books to see if he can find any debt due to him from such or such a person but upon all his searching he cannot find so much as one debt to charge upon him So 't is with the pardoned justified sinner imagine that God should be inquisitive to find out some guilt as lying upon him he might indeed find out enough as he is in himself but as he is in Christ as he is pardoned and justified through Christ so there is nothing to be found against him and therefore not one Condemnation How doth this tend to the comfort and encouragement of Gods people this makes the Proposition to be very emphatical and highly consolatory there is not one Condemnation for them who are in Christ Oecumenius opens the words with this emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Sixthly The Apostle speaks indefinitely with respect to the subject there is no Condemnation to them which are in Christ Jesus He takes all such into the priviledge for the Indefinite here is equipollent to an Vniversal Paul doth not narrow or confine or impropriate this Non-condemnation to himself 't is not there is now no Condemnation to me but he extends it to all who have an interest in Christ And herein he discovers much of wisdom as * Mirabilis sanè est Apostoli prudentia qui cum de vi peccati scriberet eam expressit in personâ suâ ut intelligeremus c. Posteà verò cum agitur de auxilio spiritus Christi inducit personam aliorum ne cuiquam in mentem veniret non quoslibet Christianos frui hoc auxilio Dei sed tantum primarios quosdam eximios quales fuerunt Apostoli Pet. Martyr Peter Martyr observes for had he spoken in the Singular number to me many poor weak Christians would have been afraid to have applyed this blessedness to themselves they would have been ready to object Ah blessed Paul thou art high in Faith eminent in Grace therefore thou maist say there is no Condemnation to thee but 't is not so with us we are but poor shrubs meer dwarfs in Grace 't is not for us to lay hold upon so high a priviledge To obviate this discouragement saith the Apostle I tell you there is no Condemnation to any who are in Christ let them be who they will this belongs to all such to you as well as to my self True I am an Apostle you are not so but then I am a Believer and so are you true I may have more of grace than you but yet you are in Christ as well as I and the Vnion being common the Non-condemnation is common too for that is the ground of this 'T is the same righteousness to all and upon all that believe Rom. 3.22 't is the same faith for substance in the highest and in the lowest to them that have obtained like precious faith with us 2 Pet. 1.1 't is the same head and the same union with this head in all and therefore it must be the same exemption from Condemnation The difference in Pauls expressing himself according to the difference of the subject he was upon is very observable take him in the former Chapter where he is bewailing sin there he speaks altogether in the First person Singular and goes no further than himself read from the 7 verse to the end and you 'll find I and me in every verse But now in this Eighth Chapter where he 's treating of Priviledges there he speaks altogether in the Plural number as taking in the whole body of Believers Run over it all and except but one Verse in which 't is true he particularizes himself The Law of the spirit of Life in Christ Jesus hath made me free from the Law of sin and death I say do but except this one Verse and in all the rest you will find the observation to be true but this will be further cleared up hereafter And elsewhere too you find him very careful not to engross or confine happiness to himself but to extend it to all who belonged to God as well as he himself did As take but that one instance 2 Tim. 4.8 Henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge shall give me at that day thus far he himself is concerned but doth he stop here and not take in others No 't is not enough to him to be sure of this happiness himself but he 'll let others know it shall be just so with them too therefore he adds and not to me onely but unto all them also that love his appearing In the great blessings of the Gospel Justification Adoption eternal Life all the Saints shall fare alike they are all Gods Children and therefore all shall have their portion and the same portion too Jude calls it common Salvation V. 3 and the same may be said of all other Blessings 't is common Justification common Adoption c. 7. Seventhly The Positive is included in the Negative There 's no Condemnation c. is this all that the Apostle drives at or hath in his eye viz. to hold forth that such who are in Christ shall not be condemned no! he aims at something more namely at this that such are fully justified and shall be most certainly saved they shall not only upon their being in Christ be looked upon as not guilty or barely kept out of Hell but they shall be judged compleatly righteous and they shall also be admitted into Heaven and eternally glorified There is a Meiosis in the words more is to be understood than what is expressed the Privative and the Positive part of the blessedness are to be linked together and blessed be God for both Had it been only freedom from Condemnation that would have been rich and glorious mercy but when it is not only that but Justification and Salvation too O here is mercy in the very height and Zenith of it Some enquire why the Apostle expresseth it in the Negative rather than in the Positive they answer because Men generally are more sensible of the Goodness of God in the freeing of them from evil than in the collating or bestowing of good No Condemnation more affects than positive Justification or Salvation It may be further added the Apostle thus expresses it because Negatives usually intend and highten the thing spoken of as in the Commandements such as are Negative carry an higher obligation in them than those which are Positive for they oblige both semper and ad semper too and as in the Promises when they are Negatively expressed this makes them to rise the higher in the matter contained in them as take that Promise which is made up of so many Negative Heb. 13.5 I will never leave thee nor for sake thee this is more
the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe ch 3.22 Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth to be a propitiation through faith in his blood c. v. 24 25 26 Abraham believed God and it was counted to him for righteousness ch 4.3 Now it was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we believe on him that raised up the Lord Jesus from the dead who was delivered for our offences and was raised again for our justification v. 23 24 25 Therefore being justified by faith we have peace with God thorough our Lord Jesus Christ ch 5.1 Especially read what the Apostle writes in drawing up the Parallel betwixt the two Adams ch 5.15 to the end of the Ch. I say read and consider what is before asserted over and over concerning Justification and then tell me whether the Apostle might not well thus infer There is therefore c. and whether there be not strength enough in these premises to bear the weight of the Conclusion There is therefore now no Condemnation c. for unquestionably the Illative therefore upon which the Proposition is bottom'd like the Handle in the Dial points to all that the Apostle had been speaking of concerning justifying Grace 2. The Priviledge is farther sure upon Sanctification From their Sanctification Such as are in Christ are always sanctified wherever the Union is with the Son there is Sanctification by the Spirit now such as are sanctified shall never be condemned Rev. 20.6 Blessed and holy is he that hath part in the first Resurrection on such the second death or Condemnation hath no power Sanctification doth not carry in it such a direct and intrinsick opposition to Condemnation as Justification doth nor is it any meritorious ground of Non-condemnation Yet where there is Sanctification there shall be no Condemnation for upon this the power and dominion of sin is taken away * Dum non essent in Christo consentirent concupiscentiae erat illis damnatio Nunc autem cum sint in Christo repugnent concupiscentiae nihil damnationis est illis quamquam ex carne concupiscant quia non pugnatores sed victi damnantur nec est damnabile si existant desideria ●●rnalia sed si eis ad peccatum obediatur Anselm This must be understood of Condemnation in Event and that too as grounded upon the meer Grace of God vigorous resistance is made against it the bent of the heart is for God there 's the participation of the Divine Nature the Image of God is renewed in the Soul the Creature in part is restored to that original rectitude which was before the Fall with many such like considerations upon all which the sanctified person is secured from Condemnation God hath such a love to Grace it being the work of his own Spirit and to gracious persons they in sanctification being made after himself as 't is exprest Eph. 4.24 that he will never suffer such to perish eternally Grace merits nothing yet it secures from the greatest evils and entitles to the greatest good Nothing shall save where Grace is not nothing shall damn where Grace is The Sinner shall not live the Saint shall not dye O this Sanctification though it be imperfect yet how great good doth result from it Paul had sad remainders of sin in him but withall Grace was in him he had his double self as the Moralist expresses it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his renewed self and his unrenewed self the Law was spiritual but he was carnal sold under sin what he would not that he did what he would that he did not he was led captive by the Law of sin and death here was his unrenewed self Yet where he complains most of Sin even there he discovers much if not most of Grace he had a sinning Nature but he allow'd not himself in sin he consented to the Law that it was good it was not he that did so and so but sin that dwelt in him to will was present with him though how to perform he did not find he delighted in the Law of God in the inward man with his mind he served the Law of God c. here was his renewed self Do not these things evidence Grace was all this spoken in personâ irregeniti as some tell us No doubtless the Apostle here speaks as a * With my mind I serve the Law of God Ego qui in me significo quemlibet justum sub gratiâ constitutum Anselm Quod meo judicio tantam vim tantam emphasin habet ut illi planè humanae naturae corruptionem ignorare videantur si qui sint qui eam cum tali animi constitutione consistere posse putant nisi aliundè sit aliquatenus immutata Amyral Consid cap. sept Ep. ad Rom. p. 16. He might have gone higher ●ha●● aliquatenus immutata gracious man and in the person of gracious men And what doth he infer from all this There is therefore now no Condemnation c. Oh saith Paul I have sin enough to humble me but yet sin shall not damn me there 's too much of it in me but yet it hath not my heart with my mind I serve the Law of God the main bent of my heart is for holiness the corrupt Nature is very strong in me but yet it hath not its full strength its entire unbroken power and dominion over me that through Grace I am freed from I am though but imperfectly yet truly sanctified and hereupon though I may lie under much trouble here yet I am safe as to my eternal state there is therefore now no Condemnation to me I desire it may be observed that he doth not only infer Non-condemnation from the work of Grace in him spoken of in the closure of the former Chapter but as soon as he had laid down in common this great happiness of persons in Christ he presently confirms it as to himself from his sanctification and the dethroning of sin in him by the regenerating Spirit For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death And with respect to others he much enlarges upon it Rom. 6.5 6 7 8 21 22 23. Well then persons in Christ they being justified and sanctified are above the danger of Condemnation and these are the two great Pillars upon which the Therefore in the words is built From their union with Christ The Text affords us another Argument or Ground of Non-condemnation and that lies in the Subject it self There is no Condemnation to them who are in Christ Jesus why so because they are in Christ Jesus for these words are not only descriptive of the persons to whom the priviledge belongs but they are also argumentative and contain a
God dreads it for the Hell that is in it me thinks all should dread it for the Hell that is procured by it Now therefore what 's your Course every mans Sentence shall be according to his Course where 't is an holy course it shall be the Sentence of Life where 't is the opposite course it shall be the Sentence of Death Bring it down to your selves do not you live in sin may be you are not Drunkards Swearers c. but is there not some other some secret way of wickedness in which you walk some bosom Lust hid and cherished do you endeavour after Vniversal Holiness these things must be enquired into for the No-Condemnation depends upon them Mistake me not I do not say if No Sin then No Condemnation as if to be Sinless was the condition of or way to the future blessedness God forbid I should go so high for then I should condemn every man in the World but this I say no allowed sin no reigning sin no presumptuous sin no course in sin and then 't is No-Condemnation That God who is just to punish for known and presumptuous sins is gracious also to pardon sins of infirmity So that upon the whole as ever you desire to see the Face of God with comfort to lift up your heads before your Judge at the Great day with joy to be freed from the Sentence of Condemnation I say as ever you desire these blessed things be holy live a godly life keep sin at a great distance do not allow your selves in it but rather condemn it that it may not condemn you If any think that the present good of sin preponderates the future evil of Condemnation or that they may live in sin and yet relye upon Gods mercy as if he would not condemn them for it I heartily beg of God that he will convince them of these soul-destroying mistakes that they may not persist in them till Condemnation it self will be a sad confutation to them Secondly 2. Dir. Condemn your selves and God will not condemn you Self-condemnation prevents Gods Condemnation There is a Self-condemnation which is judicial and penal which pains and torments but yet doth no good such was that of Cain and Judas O there is in some that condemnation from their own Consciences which is but a Prolepsis to the condemnation of God at the great day But then there is gracious and penitential self-condemnation such as that of David upon his numbring of the people and also upon his commission of other sins now this is that which I would urge upon you Where the Sinner upon the sense of the hainousness of sin condemns himself God will not condemn him too * 1 Cor. 11.31 If we would judge our selves we should not be judged of the Lord and so here as to Condemnation The penitent self judger is safe the * Luk. 18.14 self condemning Publican went away justified when the Sinner justifies God condemns but when he condemns then God justifies This signifies but little in the Courts of Men let the criminal person repent and judge himself never so much that 's nothing for all this the Law must be executed upon him but this always carries it in the Court of God O saith God there 's a Sinner but he is a penitent Sinner he hath sinned but he is angry with himself for it he arraigns and condemns himself for it well upon this I 'le acquit him he condemns below and therefore I 'le absolve above Thirdly 3 Dir. As you desire No-Condemnation speedily get your peace made with God through Christ Jesus A pacified God is never a condemning God First our Apostle saith * Rom. 5.1 Being justified by faith we have peace with God and then he infers There is now no Condemnation c. Your first work is to look after the atoning of God through the blood of Christ if it be not reconciliation it will be Condemnation Are God and you reconcil'd is your peace made with him you have a reprieve for some time but have you sued out your pardon is the breach which sin hath made healed and made up betwixt God and you O as Christ speaks * Math. 5.25 26. Agree with thine adversary quickly whilst thou art in the way with him lest at any time thy adversary deliver thee to the Judge c. this is a thing which admits of no procrastination Fourthly 4 Dir. Pray that it may be to you exemption from Condemnation You would have Others your Selves delivered from it but are you often with God and earnest with God about this matter Of all evils deprecate this as the greatest evil tell God you are willing he should do any thing with you burn cut lance modò in aeternum parcat if he will but save you from eternal misery This is the thing you should every day with the greatest ardency be begging of God Ah Lord do with us what thou pleasest but for thy mercy sake do not condemn us You are to pray daily that you may not * Luk. 22.40 enter into temptation surely much more that you may not enter into condemnation O be often upon your knees pleading with God and saying Lord Psal 30.9 what profit will there be in our blood why should such souls be lost forever what will follow upon our Condemnation but cursing and blaspheming of thy sacred name whereas if thou wilt pardon and save we shall bless adore and magnifie thy name forever If God give you an heart thus to pray for this mercy the mercy of mercies 't is to be hop'd he will not with-hold if from your 'T is good to pray now whilst prayer will do you good when the Sentence is once pass'd it will then do you no good at all Is it not much to be lamented that there are so few who go to God to plead with him about the everlasting concerns of their immortal souls many go from day to day from week to week nay from year to year without prayer let it be Salvation or Damnation 't is all one to them O this dreadful How seldom are the most of men at the throne of Grace beseeching the Lord for Christ Jesus his sake to deliver them from wrath will be very sad the end of the prayerless cannot be good Nay I have too just occasion to go higher there is a sort of persons amongst us who instead of humble serious calling upon God to free them from condemnation in their hellish imprecations they dare to call God to damn them O prodigious amazing astonishing profaneness I tremble to speak of it but O that it was not too common in our ears What do men defie God and even bid him do his worst is damnation a thing to be desired or wished for do they know what they say what if God should take them at their word and do that in his greatest wrath which they seem to wish for with the greatest
Spirit O stupendious folly most woful infatuation The Apostle describing the natural state saith For we our selves also were sometimes foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any understanding or intellective faculty wherein serving divers lusts and pleasures O that is to be foolish indeed And he elsewhere speaking of lusts themselves calls them too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and hurtful 1 Tim. 6.9 Flesh-followers are apt to admire their own wisdome but they fall under that sad character Rom. 1.20 Professing themselves to be wise they became fool● 3. 'T is groundless and unreasonable walking Bate but the Sinners pleasing himself which is a pitiful reason and what reason hath he to serve or gratifie the Flesh what can it plead for any subjection or obedience to it This our Apostle here takes notice of v. 12. we are debtors not to the flesh to live after the flesh We are debtors indeed to God every way to him we owe our Love Obedience c. our All but what do we owe the flesh what hath it done or suffered for us hath it redeemed us was it crucified for us surely no! Justice and gratitude call upon us to live to God and Christ but for the Flesh we are under no obligation at all to live to it rather the quite contrary Why should we pay where we owe nothing and not pay where we owe our-all were we but so just and honest as to pay our debts sure I am we should walk after the Spirit and not after the Flesh 4. 'T is uncomfortable walking Isa 57.20 21. The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Isa 59.8 They have made them crooked paths whosoever goeth therein shall not have peace Sin and Comfort cannot go together he loses the one who closes with the other A wicked life saith (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat● de Leg. lib. 2. p. 663. Plato is not onely a sordid but a more unpleasant life than that which is vertuous the bare light of Nature led divers of the ancient (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plutarch 101. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Tract Ne suaviter quidem c. p. 1087. Moralists to assert this over and over And Sinners may put the best face upon it but they find this to be true by their own sad experience they feel it their Consciences plainly tell them of it every day that there is little true joy in a sinful sensual course O the sad gripes of Conscience which they meet with in the way of sin which though they endeavour to smother yet they pursue and vex them from time to time But suppose the way of the Flesh at present be not uncomfortable to be sure in the final issue it will be so when the Sensualist and ungodly wretch shall see death making its near approaches to him when Conscience shall force him to take a review of his ill-spent life when he shall be called to stand before the tribunal of his Judge I say how will it be then will it be joy and comfort no but instead thereof inexpressible anguish and horrour of spirit O let not the Flesh deceive you its (c) Heb. 11.25 pleasures are but for a season its (d) Delectatio occidit praeteriit volneravit transivit miserum fecit abiit infaelicem reddidit reliquit August de Temp. Serm. 3. delights are soon over and gone and then that which was hony in the mouth turns into gall and wormewood in the belly Poor deluded creatures think to take their fill of it but in a little time God finds them out sets home their sin and folly gives them the prospect of a dreadful eternity and what follows first Hell is in their Souls and then in a little time their Souls are in Hell And therefore as you desire to be kept from this misery and to have peace and comfort in Life and Death see that you abandon the Flesh so as not to walk after it 5. 'T is walking which ends in eternal perdition O that this might be believed before it be felt Sirs whom will you believe Sin and the Flesh which are made up of lyes and do their business by lyes or the God of truth and the Word of truth He tells you therein (e) Rom. 8.6 To be carnally minded is death (f) Rom. 8.13 If ye live after the Flesh ye shall dye (g) Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption There is no condemnation to them which walk not after the Flesh but after the Spirit then there is condemnation to them who walk after the Flesh c. (h) Jam. 2.15 Sin when it is finished it brings forth death with many such Scriptures Now shall not this deter you from a fleshly conversation if this will not what will Salomon speaking of the strange Woman tells us * Prov. ● 18 her house inclineth unto death and her paths to the dead just so it is with fleshly Walking Nothing more certain than that every mans end shall be according to his course as he sowes so shall he reap Gal. 6.7 now there are two very different ends and two very different courses there is Heaven and Hell two very different ends and there is walking after the flesh and after the spirit two very different courses If you fall in with the Former that will most certainly lead you to Hell if with the Latter that will as certainly lead you to Heaven which of these Courses now will you chuse Condemnation is as sure to them who walk after the Flesh as No-Condemnation is to them who walk after the Spirit So much for the third Motive 4. Fourthly let me add but one Disuasive more and that is the Death of Christ What a consideration is this to take men off from a carnal life O when this flesh begins to stir and pirk up it self you will do well in order to the suppressing of it to fix your thoughts upon your dying Redeemer Say when my Saviour hath died for Sin shall I live in Sin when he was * 1 Joh. 3.8 manifested on purpose to destroy the works of the Flesh and of the Devil shall I yet walk after them was the sinless Flesh in Christ crucified and shall the sinful Flesh in me be cherished You read of the crucifiion of the Flesh Gal. 5.24 we should be for nothing short of that for no better usage doth it deserve from us When Pilate ask'd the enraged Jews against our blessed Lord What shall I then do with Jesus which is called Christ they all said unto him Let him be crucified and when he a little hung off from this cruelty What evil hath he done they cryed out the more saying Let him be crucified Matth. 27.22 23. This was not so much their sin in being so cruel
to God daily for help against it well God will not lay particular failings thus circumstantiated to your charge The Damsel under the Law that was ravished if she cry'd out for help and did not consent to the fact was to be acquitted Deut. 22.25 so you do to God under the assaults of the Flesh and so God will do to you True sin is sin though it hath not full and deliberate consent but God is so gracious that where that is not he will not impute it I have also told you that you must distinguish betwixt (c) Non dicitur vivere sec●ndum Carnem qui Spiritum ducem sequitur etiamsi aliquando extra viam vestigium ponat Justin lapses into sin and walking in sin thou sometimes fallest by the Flesh but yet thou doest not walk after the Flesh where the fleshly act especially if it be gross is not repeated where the Soul resists it where there is a rising again by repentance deep humiliation for for what is past and all diligent circumspection and stedfast resolation in God's strength for the time to come there 't is but a lapse and not a walking This I hope is your case and if so then what you alledge against your selves will not amount to make you walkers after the Flesh And as to the positive part the walking after the Spirit though you come short as to degrees and are not so rais'd in the spiritual life as you ought yet in such a measure which God accepts you do live it The Spirit is your Principle your Guide spiritual objects have your affections the Heart inclines and bends chiefly to that which is good your great end is to enjoy and glorifie God O be of good comfort this is walking after the Spirit You are imperfect in it yet sincere you aim at more than what you can as yet arrive at God accepts of you and will deal with you as persons really ingrafted into Christ your holy walking discovers your Vnion and your Vnion secures your Non-condemnation What have you to do but to beg of God that he will yet guide you and more and more fix and stablish you in this your spiritual walking He that knows the goodness of your Way knows also the weakness of your Graces O pray much for strengthening Grace that you may stedfastly continue in your holy course to the end Psal 17.5 Hold up my goings in thy paths that my footsteps slip not Psal 119.117 Hold thou me up and I shall be safe and I will have respect unto thy statutes continually So much for the Application of this Point Two things should therein have been further spoken to but now must be omitted namely 1. To vindicate the true Notion of the Spiritual Life against all the false MONASTICK glosses and interpretations which Some do put upon it 2. To answer those usual and common Objections which too many do raise against it But the due handling of these two Heads would take me up some considerable time and they will in the following Verses again offer themselves and I fear I have already been too long upon this Verse therefore at present I shall not meddle with them I have done with the First Verse There is therefore now no Condemnation to them which are in Christ Jesus who walk not after the Flesh but after the Spirit 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. IV. Of the Sinners being made free by the power of the Spirit from the power of Sin and Death Of the Connexion of this Verse with the Former Some bring in the Words by way of Prolepsis The proper import of the Particle For cleared and made good against the Papists In the Words something imply'd something express'd All reduc'd to three Heads A gracious Deliverance the Subject the Author of that deliverance What Sin is here mainly intended How far the being made free from it doth reach Whether it points to the Guilt or Power of Sin What is meant by the Law of Sin Of deliverance from the Law of Sin and Death Paul instances in himself as the Subject of it How that is to be taken Why he speaks in the Singular Number The Law of the Spirit c. opened A Fourfold Exposition of the Words What that is which is in Christ Jesus is it the Life or the Spirit or the Law of the Spirit In the close one Truth briefly handled That the Holy Spirit is the Spirit of Life How or in what respects he is so Some short Application made thereof The Connexion of this Verse with the Former THe Apostle having in the former Verse more succinctly laid down that great Truth upon which he designed to build his following discourse he here in this Verse falls upon the amplifying and enlarging of himself about it and all that he says from this Verse to the Seventeenth is but by way of amplification upon what he had more concisely said in the First 'T is obvious at the first view that this Verse doth not onely immediately follow but that in its Matter it is link'd and imbodied with the Former the particle For plainly shows that 't is brought in to prove or to explain something there asserred For the Law of the Spirit c. Now the Apostle having there 1. propounded the happy state of persons in Christ and 2. having describ'd and characteriz'd those persons a Question here doth arise Which of these Two doth he in this Verse design to prove or open I say to prove or open for the Words may come in by way of illustration as well as by way of proof or argumentation For answer to which I see nothing of reason why * Hinc utrumque depender quod Versu praecedenti statuit Prius c. Lud. de Die● both may not be taken in the Words will bear a fair reference both to the One and to the Other too 1. First as to the Priviledge He had said there is no condemnation to them who are in Christ Jesus now this being the great prop or pillar of the Believers faith and hope he will therefore fasten it sure he is not satisfied barely to affirm it but hee 'l confirm and make it good and also show how 't is brought about For the Proof of it he first brings this Argument They who are freed from the Law of Sin and Death to them there is no condemnation But such who are in Christ are thus freed from the Law of Sin and Death Ergo c. All the difficulty lying in the Minor Proposition he shewes how this freedom from the Law of Sin and Death is effected and as to that he saith 't is by the Law of the Spirit of Life Which being done in this method in and for Believers they are in no danger of condemnation For the explication of it if you take the Words in that notion the Apostle
Popish Objection closes with another interpretation of the Words but there 's no necessity for that as I conceive In short as was said in the handling of the foregoing Verse we are for inherent righteousness as well as our Opposers though they are pleased very freely to * Becanus Opuse de Justif Calvinist c. 2. Costeri Enchir. c. 6. p. 220. Campian Rat. 8. Against which Calumny vide Chamier tom 3. lib. 1. cap. 2. calumniate us as if we denied the Thing because we deny it to be the Cause or Ground of Justification We are for infallibilis nexus an inseparable connexion betwixt Justification and Sanctification where there is the blood there is the water also for Christ came by both 1 Joh. 5.6 We further hold that Regeneration Habitual and Actual Righteousness are the indispensible Conditions of eternal life and absolutely necessary thereunto Nay some worthy * Pareus in Respons ad Dub. 2. pag. 773. With some eminent Divines of our own Divines go so far as to make them Causa sine quâ non even with respect to Justification But all this is nothing unless we make them the proper formal cause of Justification which we cannot do that being a thing so diametrically opposite to Gospel-revelation This block being removed out of my way now I proceed The Law of the Spirit of Life c. In the Former Verse you had contrary Principles Flesh and Spirit in this you have contrary Laws here is Law in opposition to Law the Law of the Spirit set against the Law of Sin the Law of the Spirit of Life against the Law of Death the Law of Sin inslaving us against the Law of the Spirit freeing us from that slavery In the Words something is imply'd and something is express'd That which is imply'd is this That all Men the very best of them for a time viz. till they be converted are under the Law of Sin and Death That which is express'd is this that Believers by the Law of the Spirit of Life are made free from the Law of Sin and Death The Opening of these things will be my present business for I cannot well pitch upon the Doctrinal Observations till I have cleared up the Sense of the Words and the Apostles main Scope and design in them The Words summ'd up under three General Heads First General Opened viz. the Gracious Deliverance In order to which I will reduce the whole Matter contained in them to these Three Heads A Gracious Deliverance the Subject the Author or Efficient of that Deliverance 1. Here 's a gracious Deliverance hath made me free from the Law of Sin and Death As to the First of these if you consider them as distinct the being made free from the Law of Sin for the better understanding thereof I desire you to take notice of the following Particulars 1. That by Sin the Apostle chiefly aims at the Root Sin the Sin of Nature or the sinful depraved Nature which is in falt'n Man 'T is the same with the Flesh spoken of before as also with the indwelling Sin the Law in the members c. in the foregoing Chapter This is that Sin which hath the greatest power in and over the Soul Particular and Actual Sins do but derive their power from this all that dominion and strength which they have is but delegated the Supream Sovereign Original dominion of Sin is seated in the corrupt Nature there chiefly is that Law of Sin which Believers are freed from yet in subordination to this the power of particular sins and deliverance from that is here also to be taken in 2. The Apostle doth not say that Believers are simply and absolutely made free from Sin onely that they are made free from the Law of Sin There 's a * Non sunt idem Peccatum Lex peccati Peccatum est vitium inhabitans in Carne Lex Peccati dominium peccati quod in Carne non regenitorum plenè exercet Ab hoc peccati inhabitantis dominio efficacia Spiritus regenerantis liberat fideles fraenando illud non vero penit ùs tollendo Pareus Attendendum quod non dicit Non enim Gratia hominem impeccabilem reddit sed fomitis vim minuit c. Corn. Muss Nos it a à morte peccato liberati fumus ut tamen horum malorum non parum adhuc supersit Pet. Mart. great difference betwixt Sin and the Law of Sin a total freedome from the Former none have in this life no not they who are most under the Law of the Spirit The dearest of Gods Children must wait for that till they come to Heaven the onely place and State of Perfection there they shall be perfectly compleatly freed from sin yea from the very Being of it but here the utmost that they can arrive at is to be freed from its power in Regeneration and from its guilt in Justification The Text therefore doth not speak of absolute freedom from Sin for that being unattainable here below is yet to come and so it falls under the glorious liberty of the Sons of God mentioned Verse 21 but the being made free in the Text is spoken of as a thing that is past hath made me free c. and therefore it must be limited to freedom from the Law of Sin onely 3. There is in this life a Twofold Freedom from Sin the One respects its Guilt the Other its Power 'T is a Law in both respects in reference to Guilt as it binds the Creature over to answer at Gods Barr for what he hath done and makes him obnoxious to punnishment in reference to Power as it rules commands and exercises a strange kind of Tyranny and Dominion over the Sinner Now Believers are freed from Sin in both of these respects namely as was said but just now in Justification from the guilt in Regeneration from the power of it But here a Question must be resolved viz. Which doth the Apostle here speak of which of these two parts of the Saints Freedome from Sin is here primarily and principally intended For Answer to which Divines do somewhat differ about it (a) Non damnatur nisi qui Concupiscentiae Carnis consentit ad malum Lex enim Spiritus vitae in Christo Jesu liberavit te à Lege peccati mortis ne scil consensionem tuam concupiscentia Carnis sibi vindicet August contra duas Pelag. Ep. lib. 1. cap. 10. Liberavit quomodo nisi quia ejus reatum peccatorum omnium remissione dissolvit Lex Spiritus vitae in Chrislo ut quamvis adhuc maneret in peccatum tamen non imputetur Idem de Nup. Concup lib. 1. cap. 32. Austine took in Both and therefore he sometimes opens it by the One sometimes by the Other Amongst Modern Expositors (b) A jure peceati i. e. à reatn c. Pet. Martyr Liberatio haec non est Regeneratio quâ liberamur ex parte à peccato inhaerente sed est
peccatorum remissio quâ liberamur non ex parte sed plenè perfecteque à peccatorum quorumcunque remissione Rolloc Paulò post satis patebit de absolutione gratuitâ loqui c. Calvin Some interpret the Words of Freedome from the guilt of sin they making them chiefly to point to that grace which is given out in Justification (c) Liberavit regenerando ad novam vitam Baza Ut intelligamus Legem Spiritus non solum hoc in nobis agere quòd non condemnemur propter imputationem justitiae sed vim peccati in nobis extinguere ut jam non regnet in nobis peccatum sed Gratia virtus Christi Muscul Others interpret them of Freedome from the power of sin they referring them to that grace which is proper to Regeneration The Opinion of the Latter I prefer and shall follow in the insuing Discourse I conceive the Law of Sin mainly refers to the power of Sin and therefore the freedome from the Law of Sin must also mainly refer to the being freed from the power of Sin As to the taking away of its Guilt that the Apostle speaks to in the following Verse for that 's the condemning of it there mentioned in this Verse the taking away of its dominion was chiefly in his eye You have him Chap. 7. sadly complaining of the Law in his Members of the Law of Sin now nothing more evident than that he thereby designs to set forth not Sins guilt but that great though not full power and strength which Sin had in him and if that be the proper notion of the Law of Sin there then why not here And besides the Word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made free both in Scripture and also in Common Authors usually notes the freeing of One who is under bondage and slavery it doth not so properly note the freeing of a Malefactor from his Guilt and from that condemnatory sentence which he deserves as the freeing of a Slave or Captive who is under the Tyranny and Dominion of another and so it falls in exactly with that notion of freedome which I am upon Therefore the Arabick Translator well renders it by Emancipavit me à lege peccati mortis and * Tertull. de Resur Carn cap. 46. legit manumisit me Fuimus enim quasi mancipia peccati mortis sed à Christo manumissi libertate donati sumus A-Lapide Tertullian by Manumisit me in allusion to the Manumission of the Romans when they set their Servants or Slaves at liberty O when a man is once regenerated he hath a blessed manumission he being made free from that cursed servitude wherein he liv'd before under this cruel Master Sin I say this is the strict and proper notion of the word which though 't is true it be here applied to Death as well as to Sin yet that is either in a more large and improper Sense for the Apostle having first spoken of freedome from sin and set it forth by that term which was proper to it he was not sollicitous to be so accurate as to vary his expression for the Other but would make the same to serve for both or else because there is a bondage in Death as well as in Sin and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will agree with it as well as with sin And I desire that this may be considered which I lay a great stress upon the Apostle in this Verse speaks of the Spirit personally considered as in the next Verse of the Son personally considered also it being so we must then interpret their several making free from sin according to that which is proper to them in their personal consideration Now 't is the Spirits personal act to free by regeneration from Sins power as 't is the Sons personal act by satisfaction to free from Sins guilt therefore the First is meant in this Verse where the Spirit is mentioned as the Second is meant it the next Verse where the Son is mentioned 4. The Law of Sin 'T is a Metaphor which our Apostle often uses and in which he seems much to delight you have it often Rom. 7. V. 21. I find a Law that when I would do good evil is present with me V. 23. But I see another Law warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members V. 25. With my mind I my self serve the Law of God but with the flesh the Law of sin What this Law of sin is and in what respects it passes under this Appellation hereafter shall be opened at present onely in General observe that this metaphorical expression notes the (a) Ex adverso Legem peccati mortis appellat Carnis imperium quae inde consequitur mortis tyrannidem Calv. A peccato inhabitante quod instar Legis mihi imperabat malas actiones ad eas me impellebat Piscat Est Lex peccati quia ad peccatum movet incitatque velut Lex quaedam Estius A Lege peccati i. e. à Lege fomitis quae inclinat ad peccandum vel à Lege peccati i. e. à consensu operatione peccati quod hominem tenet ligatum per modum Legis Aquin. Dum absolvuntur à Dominio peccati super ipsos ab obligatione conformandi voluntarias suas operationes Legi pecca●i à quo vinculo non absolvebat Lex Cajetan A Lege peccati h. e. à dictamine jure dominatu reatu concupiscentiae A-Lap Power Dominion Tyranny of sin Some make the Law of sin to be no more than barely sin it self but I think it carries a special reference to and super adds the Adjunct of Sin the power of it And (b) Elegantiùs vertisset à jure peccati Erasin Some would have us read it the Right of sin rather than the Law of sin the matter comes much to one So much for the being made free from the Law of Sin In the opening of which as yet I have not taken any notice of the O pinion of Some who make the Law of Sin to be the Old Mosaical Law but by and by I will It follows and Death Now this is either one and the same with sin as being onely an Epethite for it so (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum Apostolus conjunctionem interposuit codem tamen sensu ac si peccatum mortiferum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixisset Piscat Several expound it Sin and Death that is deadly Sin or Sin which is of a deadly nature As the Spirit of life is the living spirit so Sin and Death is no more than deadly sin 't is an expression like that of the Poet Pateris libavit auro i. e. aureis pateris Or else you may take it as distinct from sin and so there is a double Deliverance held forth in the Words One from the Law of Sin an Other from the Law of Death thus the most
of (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Confer supra cap. 7.23 24. ubi utriusque Legis neinpe Legis Peccati Mortis mentio facta est Quare non videtur hic esse Figura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vorstius in Schol. Interpreters open it The Law of Sin is always attended with the Law of Death and freedome from the Law of Sin is always attended with freedome from the Law of Death the power and dominion of Death stands or falls by the power and dominion of Sin But what is this Law of Death * August contra Fortunat. Disput 2. Austine answers the Law of sin is Whoever sins shall dye the Law of Death is Dust thou art and to dust shalt thou return * Lex mortis est mortuum perseverare mortuum est de morte non esse reditum ad vitam Cajes Cajetan makes it to be permanentia in morte the abiding or continuance in the state of Death So Believers are freed from it for though they may for a time be subjected under it yet it shad not always have power over them so as to hold them forever as the Word is used concerning Christ Acts 2.24 they shall arise and live again they are not under the Law i. e. the everlasting evercontinuing full power and strength of Death You have Ver. 10 11. the matter of this Explication If Christ be in you the body is dead because of sin but the Spirit is life because of righteousness But 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 But to pass these by as the Law of Sin is the power of sin so the Law of Death is that power and right which it hath over Men by reason of sin for it hath its empire and dominion as well as sin Therefore as you read of the reigning of sin so also you read of the reigning of Death Rom. 5.14 But death reigned from Adam to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reigned as a King as the word imports Death is either Temporal or Eternal both of which carry that in them which may give them the Title or Denomination of a Law but regenerate persons upon the Law of the Spirit of Life are freed from both From the first not simply and absolutely but onely in a restrained sense viz. as 't is strictly a Curse or the fruit and product of that primitive Curse Gen. 2.17 From the second as it notes eternal condemnation for these two are all * Ut sibi respondeant Mors damnatio Estius one they are absolutely freed This Death they being in Christ and by the sanctifying Spirit delivered from the Law of sin hath no power or authority over them I say no authority for 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 20.6 on such the second death hath no power This is the First General in the Words that Gracious Deliverance from the Law of Sin and Death which they hold forth Second General The Second is the Subject of this deliverance This the Apostle puts down in his own Person The Law of the Spirit c. hath made me free from the Law of sin and death Here is Enallage Personae the change of the Person 't was them in the foregoing Verse 't is me in this I have already observed and I would now more fully open it that our apostle throughout this whole Chapter wherein he mainly treats of the Saints Priviledges speaks altogether in the Plural Number excepting onely this one Verse 'T is true where he is speaking of some high act of Grace as performed by himself there he purs it in the Singular Number as Ver. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us And so too where he is speaking of some high Assurance a thing not so common there also he expresses it in the Singular Number as Ver. 38. For I am persunded that neither c. But wherever the great and fundamental priviledges of Believers are before him there he always expresses himself in the Plural Number then 't is us altogether And 't is observable that oven where he speaks of himself as to some special act or enjoyment yet even there as to the main Priviledge he takes in all the people of God You may see this made good in the two fore-mentioned places 't is I reckon but 't is the glory that shall be revealed in us and 't is I am persuaded but 't is shall separate us from the love of God Well! here he puts in himself as the Subject of the Priviledge but 't is not to exclade or shut out Others onely he propounds himself as one great Instance of freedome from the Law of sin by the Law of the Spirit here is application and appropriation as to himself but no impropriation or exclusion with respect to Others He that had so much of Faith and Experience as to be able to apply this to himself had withall so much of Knowledge and Wisdom as to know that it was with Others yea with all regenerate persons just as it was with himself And therefore 't is in the * Observandum est in causâ Gratiae nullum esse inter Apostolum quemvis Christianum duntaxat verum discrimen Non est quod dicamus Paulus suit Apostolus nos non item ex eo quod sibi contigit per gratiam Christi probat hoc quod tribuit omnibus Christianis Muscul Continet Argumentum á Testimonio viz. experientia Apostoli ita fimul Argumentum á Pari quod enim Apostolus in se expertus fuerat id pari ratione omnes credentes in se experiuntur nempe operationem illam Spiritus Sancti regenerantis Piseas Non ego solus sed omnes quotquot in Jesu Christo sunt c. Zuingl Me fidelem quemvis Gomar i. e. quemvis verè Chriftianum Grot. Pronomen me demonstrat ipsum in Christo ambulantem c. personam fiquidem talium induit Cajes In corum personâ de se Apostolus loquitur haec verba Estius Soto will be sure to extend it far though for be glosses upon it Me i. e. Gonus humanum persons of all these that he here thus speaks and this me is inclusive not exclusive every Child of God in the world may say as here Paul doth the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death and indeed every Believer should be so well acquainted with the workings of the Spirit of God upon his own heart as to be able to apply this to himself But why doth Paul here particularize himself and speak thus in the Singular Number in this place rather than in Others I ansiver 1. Because he looked upon himself
as a pattern And indeed God all along dealt with him as so in reference to pardoning grace he was a pattern 1 Tim. 1.16 that in me first Jesus Christ might shew forth all long suffering for a pattern c. So in reference to renewing grace he shall be a pattern too God would and did so effectually work upon him in the miraculous changing of him in the mighty rescuing of him from the power of ignorance carnal confidence prejudices against Christ enmity to the Gospel and the Professors thereof that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a pattern to all that should be converted of the freeness and efficacy of converting Grace And therefore if He was thus freed from the Law of sin it should then be so with Others also for what was done to him was not done to him as a meer single or private person but as to One that was to be an instance or pattern of the Grace of God towards many 2. Because he was the Complainer therefore he shall be the Triumpher because he was the Combater therefore he shall be the Conqueror And as you have him in the * Ponit se pro Exemplo ut prius infirmitatum Luctae ita nunc fiduciae Imo verbis quasi praeit quibus singuli hanc consolationem nobis applicemus Pareus foregoing Chapter in the person of Believers complaining of the Law of sin so here you shall have him in the person of Believers too triumphing over the Law of sin he being made free from it by another and an higher Law But to close this Head be thou who thou wilt if thou beest a gracious person and one upon whom the Spirit hath put forth his efficacious power thou as well as Paul art made free from the Law of sin Therefore to make this the more indefinite and universal the Syriac not without an Emphasis saith * Et quidem non sine Emphasi quasi admonente Paulo ut singuli credentes hoc sibi beneficium applicent Beza Beza reads it not me but thee the Law of the Spirit of Life hath made thee free from the Law c. The Third General in the Words is the Author or Efficient of this freedome from the Law of Sin and Death and the way or manner how 't is effected 't is by the Spirit of Life and 't is by the Law of the Spirit c. Now here lies the greatest difficulty and that wherein Expositors do most differ I find no less than Four several Interpretations put upon these Words 1. First Some would have them to refer to the sanctity and perfect holiness of Christ's Humane Nature This say they is the Spirit of life in Christ Jesus and the Law of the Spirit of Life is the power and virtue of Christ's unspotted holiness and purity to acquit and make free the Believer from the Law of Sin and Death h. e. from the guilt of sin and Condemnation So that they bring the matter to this the Habitual righteousness of Christ as Man being imputed and made over to the Believer upon this he is discharged from all guilt and look'd upon by God in Christ as perfectly righteous This Interpretation is that which * Cùm adeò imbecilla sit vis Spiritus in nobis quomodo inde possumus colligere nullam esse condemnationem c. quoniam inquit vis ista Spiritus vivificantis quae tàm imbecilla est in nobis perfectissima potentissima est in Christo nobis credentibus imputata facit ut perinde censeamur ac si nullae prorsus reliquiae corruptionis mortis in nobis inhaererent Nunc autem de perfectâ sanctitatis humanae naturae Christi imputatione disterit c. Beza in Paraphr Distinguit Legem Spiritus vitae quae est in ipso Christo Jesu ab eâ quae in nobis est ab co effecta i e. perfectam naturae nostrae in Christo sanctificationem ab eâ quae in nobis est duntaxat inchoata Nam illa quidem nobis imputata cum perfecta sit nos liberavit c. Explicandum est igitur istud de tertiâ Justificationis nostrae gratuitae parte quae consistit in Sanctificatione ipsâ Jesu Christi nobis communicata Idem in Notis Et porro Vis illa Spiritus vivifici cujus fons est in Christi carne facit ut peccatum seu vitiositas illa cu us reliquiae adhuc in me supersunt quae me alioqui condemnationi adjudicarent efficere nequeat ut conde ●ner quoniaru quod est in me duntaxat inchoatum in Christo perfectissimum est cui sum insitus This way goes Hemingius Elton Parr Streso c. Th●s Downham interprets it Of Justific Book 1. Chap. 3. Several Expositors some of Whom are of great Eminency do pitch upon Yet with submission I shall crave leave to prefer another before it For 't is very well known though I shall not in the least concern my self therein that some very worthy Persons do question the truth of the Thing viz. the formal imputation of Christ's Habitual and Original righteousness they making the sanctity of his Humane Nature to belong to his Justitia Personae rather than to his Justitia Meriti or Justitia Fidejussoria and they looking upon it onely as the necessary qualification of his Person to fit him to be a Mediator and also as that which was necessary in order to the meritoriousness of his Obedience but denying that it is directly and formally made over by imputation to the Believer But as to this which is the Veritas Rei as I said before I will not at all concern my self about that I am onely to enquire whether this Interpretation be proper to the Text and rightly grounded upon it which is the Veritas Loci And truly that I question very much and must say with the learned De Dicu Nescio an id spectaverit Apostolus c. I know not whether that was the thing which the Apostle here had in his eye I humbly conceive the Words without great straining cannot be brought to this Sense their main scope and intendment looking to a quite Other thing And that branch of them in Christ Jesus upon which they who close with the Exposition before us lay so great a stress will bear another explication much more easie and genuine as you will hear by and by 2. Secondly Others understand by the Law of the Spirit of Life and the Law of Sin and Death the Law of Faith and the Law of Works or the Evangelical and the Masaical Law You read Rom. 3.27 of the Law of Faith and of Works two very opposite and contrary Laws now by that twofold Law Some open the Law of the Spirit and the Law of Sin and Death Thus * I ex ergo Spiritur vitae est Lex Fidei Nam Moysi Lex est Spiritualis quia prohibet peccare non tamen vi●ae c. 'T is too
large to be written out Ambrose expounds it The Law saith he of the Spirit of Life it is the very Law of Faith * Chrysostome distinguishes much to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc The Law of Moses was a Spiritual Law because it forbad Sin but it was not the Law of the Spirit of Life because it could not remit Sin and so quicken the dead But this Law of Faith is the Law of the Spirit of Life because it doth not onely restrain Sin but it also restores from death c. This Law in Christ Jesus that is by Faith doth free the Believer from the Law of Sin and Death The Law of Sin is that which dwells in the members which persuades to that which is contrary to the Will of God the Law of Death is the Law of Moses because it kills Sinners And no wonder that this Law should be the Law of Death when the Gospel is to some the savour of death unto death and so he goes on in the further explication of it Amongst modern Interpreters Pareus follows this Exposition making the Law of the Spirit of life to be the Doctrine of the Gospel and the Law of sin and death to be the Law of Moses The Gospel saith he is the Law of the Spirit because 't is attended with the conveyance of the Spirit the Law of Moses was spiritual but not the Law of the Spirit because it did not convey the Spirit And that was the Law of Sin because it discovered sin irritated sin made sin to be sin and of Death too because it had a killing virtue in it 2 Cor. 3.6 The letter killeth but the spirit giveth life Thus Pareus who after he had laid down and opened his Opinion thus concludes With submission to other mens judgments I judge this to be the most plain and genuine meaning of this place This way very many * Lex Spiritu● c. est doctrina Evangehi fide apprehensa Osiand Fortasse legem Mose intelligit per legem peccati mortis à quâ etiam lege liberati sumus in vulgato Jesu Christi Evangelio Massus Utraque est Spiritus Sancti ut actoris utraqne est Spiritus nostri directiva● sed haec est Spiritus Sancti quatenus est vivificator noster in Jesu Christo c. Cajetan Legem peccati vocat literam Legis quae peccatum excitare solet damnationem revelare Vatabl. Opponitur haec Lex Spiritus Legi Mosaicae Crell Posset etiam per Legem peccati mortis intelligi Lex Mosis c. Perer. Vide Lud. de Dieu in loc Baldwin Dr. Hammond in Paraphr Others go either as to the whole or as to the most considerable part of it But neither shall I close with this Interpretation and that for two Reasons I. Because though the Gospel may very well be stiled the Law of the Spirit of life yet it sounds somewhat harsh to call the Mosaical Law God's own Law the Law of sin and death There is I grant something of truth in it and it may admit of a very fair and sound explication but then there must be a great deal of stating and limitation and cautioning before you can come at it And therefore many * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost Legem peccati mortis non ausim cum quibusdam accipere pro Lege Dei c. Quamvis enim peccatum augendo mortem generet Paulus tamen ab hâc invidiâ consultò supra deflexit Calvin His verbis non significatur Lex Mosaica c. Pet. Mart. Expositors do not approve of the application of this title to the Mosaical Law Nay our Apostle himself warns us against it whose way and custome it was whenever he had touch'd upon any thing which might seem to reflect any disparagement upon the Law presently to subjoin something for the vindication of its honour Rom. 7.7 What shall we say then is the law sin God forbid when the commandment came sin reviv'd and I dy'd and the commandment which was ordained to life I found to be unto death c. yet saith he the law is holy and the commandment holy and just and good was then that which was good made death to me God forbid but sin that it might appear sin working death in me by that which is good that sin by the commandment might become exceeding sinful No man did ever depress the Law more than Paul did in the matter of Justification yet in other respects none did ever more vindicate and exalt it Well! this is one Reason why I shall not fall in with this Sense A Second is this because the Apostle here is not treating of the Law-state or Gospel-state or of the Covenant-aàministration proper to either but he is more closely treating of the State of Nature and of Grace of freedome from Condemnation by the taking away of sins power and guilt in pursuance of which he pitches upon Sanctification by the Spirit and Satisfaction by the Son And therefore though the Former Notion may be taken in yet certainly that which directly falls in with the Latter as that Sense will which I shall presently give must be most agreeable to the Apostles Scope in this place 3. Thirdly by the Law of the Spirit of life in Christ Jesus Some understand nothing but the very Spirit of Christ Jesus They make the Law of the Spirit to be the very Spirit it self and nothing more thus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Theophyl O●cumen Theodor. say the same Lex Spiritus i. e. Lex quae est Spiritus Aquin. Chrysostome and his Followers This is a very good foundation to build upon but yet without some further addition it will not so fully reach that special matter in the Words which hath a great weight and emphasis in it 4. Fourthly therefore Others do interpret them not onely as pointing to Gods Spirit but to make it the more express they consider the Spirit of God as renewing as regenerating as working the new and heavenly life in the Soul with great power and efficacy The Spirit is stiled the Spirit of life both as he is a living Spirit himself and also as he is a quickening Spirit to the Creature as he makes Sinners who were * Eph. 2.1 dead in trespasses and sins to live by working Grace and Regeneration in them and so life thereby But what is the Law of the Spirit of Life why 't is the mighty power of the regenerating Spirit put forth upon men in order to the freeing of them from the power and dominion of sin There are I know sundry other explications given of it (a) Lex-Spiritus vitae una eademque est quae Lex Dei sicut una eademque est Lex peccati mortis Nihil damnationis erit his qui Lege peccati quae est Lex mortis liberantur Legi Dei quae est Lex
Spiritus serviunt Orig. Origen makes it to be the Law of God in general which saith he is also the Law of the Spirit (b) Lex Spiritus perinde sonat q. d. Legem Spiritualem juxa proprietatem sermonis Hebraici Erasm Erasmus opens it by the Spiritual Law (c) Est periphrasis Legis Gratiae quam Spiritus Sanctus renovator vivificator mentis humanae scribit in cordibus quae inhabitat Perer. Legem Spiritus vocat Gratiam Christi quâ Lex Dei per Spiritum Sanctum scribitur in cordibus nostris Estius Pererius and Estius by that grace of Christ or of the Spirit by which he writes the Law in the Heart (d) Lex Spiritus vitae i.e. certa indubitata in Christum fides c. Per Antithesin Legi peceati fidem in Deum per Christum Legem appellat abutens vocabulo Legis Zuinglius Zuinglius by the grace of Faith several such Glosses are put upon it which I shall not further make recital of That explication which I have laid down is most (e) Cum Puulus utitur Voce Legis loquitur Metaphoricè nam per Legem intelligit Vim efficaciam Pet. Martyr Lex Spiritus Metaphorioè vis quasi imperans dominans Gomor usual and common and so to be brief all comes to this The Spirit of Life is the Holy Spirit of God which is a living Spirit in himself and which also as a regenerating Spirit works the divine and spiritual Life in the Soul and The Law of the Spirit of life is the power and commanding efficacy of the Sanctifying Spirit in his gracious operations upon the Hearts of such and such persons by which they are made free from the Law of Sin and Death that is from the absolute domination tyranny and full power of Sin and Death Before I go off from this One thing must be added viz. that though Law be here joyned with the Spirit of life yet 't is to be taken not as ultimately referring to the life but rather to that which follows hath made me free from the Law of sin c. I mean this Great is that power which the Spirit puts forth in renewing and thereby quick'ning the Soul yet his power as terminating in that effect is not here mainly intended but 't is the power of the Spirit terminating in the deliverance of the Sinner from Sins dominion which is here intended that I say is the proper terminus of the Spirits power in this place and whatever power the Spirit puts forth in the life or Regeneration that is here mentioned but as the way or medium of the Spirit in his making free from the Law of Sin and Death This Interpretation of the Words I judge most agreeable to the Apostles Scope in them and therefore I shall handle them according to it and then the Connexion will lie thus There is no condemnation to them who are in Christ Jesus c. because by the mighty power of the regenerating and enlivening Spirit Such are freed from the command and rule of Sin so that it doth not reign over them as formerly it did and they being thus freed from the power of Sin consequently they are also freed from the power of Death especially of eternal Death so that most certainly there is no Condemnation to them But now against the truth of what is here asserted a Question or Objection may be raised How doth Paul here say that he was made free from the Law of sin when in the preceding Chapter he had so much complained of it you have him there bewailing it over and over therefore how is that consistent with what he here lays down I will not at present stay to answer this Objection but in the handling of one of the Observations it shall be answered What is it which is in Christ Jesus Upon the review of the Words I find one thing in them which as yet hath scarce been touch'd upon that therefore must be a little opened and then I shall have done with the Explication of them 'T is here said the Law of the Spirit of life in Christ Jesus now it may be ask'd what doth this in Christ Jesus refer to or what is that in special which is in Christ Jesus is it the Life or the Spirit or the Law of the Spirit for all of these go before I answer Each and all of them in different respects may be said to be in Christ Jesus but I conceive 't is spoken chiefly with respect to the Spirit it self 1. The Life wrought in the Soul at and by regeneration that is in Christ Jesus partly as he by the Spirit doth work that Life and partly as he preserves and keeps up that Life when it is wrought The spiritual life here as well as the eternal life hereafter is in Christ that of the Apostle though it be spoken of the latter yet is applicable to both 1 Joh. 5.11 And this life is in his Son Beza with * Lex Spiritus Vitae est vis Spiritus quae vitam eam inspirat quae est in Christo quaeque vivitur ejus Spiritu Bucer Illius inquam Spiritus qui ad vitam aeternam ducit quam Christus daturus est Grot. Others some of whom do a little differ in their notion of the life it self carries it in this reference according to his explication of the Spirit of life and to make the thing more express he would have an Article inserted and added to the Words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Spirit is in Christ Jesus And it may be said to be so upon a fourfold account 1. As it was at first poured out upon him in his Humane Nature and doth yet reside in him in a very high and eminent manner For God gave not the Spirit by measure to him as he doth to us Joh. 3.34 he was full of the Holy Ghost Luk. 4.1 anointed with the Holy Ghost Acts 10.38 't was prophesied of him that the Spirit of the Lord should rest upon him Isa 11.2 Christ as man hath the special residence of the Spirit in him and the special communication of the Spirit to him 't is in all the Saints but eminently 't is in Christ Jesus 2. 'T is the Spirit of life in Christ Jesus not onely in respect of the great acts and operations of this Spirit in and upon Christ himself but also in respect of the Order of the Spirit in its operations for it (a) See of this Dr. Sibbs in The Spiritual Jubille p. 36 c. first wrought in and upon Christ in the sanctifying of his Humane Nature in the fitting of him for his Sufferings in the supporting of him under his Sufferings c. and then subsequently it works in and upon Believers according to their capacity 3. The Spirit may be said to be in Christ Jesus as he doth convey and give this Spirit where he pleases Then the in Christ
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
Duty as the Soul is quickned so proportionably 't is comforted In order therefore to this how doth it concern you to improve the Spirit of God as the Spirit of Life who can thus animate and enliven you but he he who freed you from the Law of Sin and Death must also free you from all that dulness and deadness of Spirit which sometimes possesses you therefore when David was desiring this mercy he puts the Spirit before it Thy Spirit is good c. Quicken me O Lord for thy names sake Psal 143.10 11. Indeed as none can cleanse the filthy heart but the purifying Spirit nor soften the hard heart but the mollifying Spirit so none can enliven the dead heart but the quicking Spirit When the Child was dead the Prophet sent his staff but that would not do the work the Child did not revive till the Prophet came himself so you may have quickning Means and quickning Ordinances and quickning Providences but if this quickning Spirit doth not come himself you will be dead still O therefore whenever you find the Heart under inward deadness presently carry it to this quickning Spirit for quickning Grace I would not have any here mistake me to put a wrong interpretation or make bad inferences from what hath been spoken so as to slight neglect cast off External Means Ordinances Duties because they are but dead things of themselves and 't is the Spirit onely which gives life Some infer such a practise from the premises but they do it very unwarrantably For 't is true that the Spirit of Life onely quickens but then he doth this for men when they are in the use of and in attendance upon the Means he first quickens to duty and then in duty and by duty his way and method is to give out his enlivening influences when the Soul is waiting in holy Ordinances And therefore these must be highly valued and duely attended upon though it be the Spirit onely which works in them effectually upon the heart 'T was the the Angel moving the Waters that did the Cure yet the poor Cripples were to lie by the Pool side so 't is here 'T is a good Caveat therefore that of Musculus upon the Words Ista Spiritus Dei efficacia c. that efficacy of the Spirit saith he is always to be pray'd for yet we must take heed that we have a due respect for those outward Means which the Spirit will have us to make use of But no more of this 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. V. Of the Law or Power of Sin under which all Men are by Nature The whole Matter in the Words drawn into several Observations The main Observation broken into Three The First of which is spoken to viz. That every unregenerate person is under the Law of Sin That Law of Sin is opened in the twofold notion of it Two Questions stated 1. How doth Sin act as a Law in the Unregenerate 2. How it may be known when 't is the Law of Sin or wherein doth the difference lie betwixt the Power of Sin in the Regenerate and in the Unregenerate The Point applied by way of Information to inform us 1. of the bondage of the Natural State The Evil and Misery of that set forth in some Particulars 2. To inform us of the necessity power and efficacy of restraining and renewing Grace Both spoken to HHaving opened the Words and fixed upon that Interpretation of them which I judge most proper and genuine The Observations raised from the Words which was my work the last time I come now to fall upon those Observations which are grounded upon and do best therewith It hath been already observed First that the Holy Spirit of God is the Spirit of Life this I have given some short account of and will add nothing further upon it I might Secondly observe That this Spirit of Life is in Christ Jesus the regenerating Spirit is in Christ though not as the regenerating Spirit according to our common notion of Regeneration This was also cleared up in some Particulars when I was upon the Explication of the Words and in the following Verses I shall have occasion to handle it fully therefore here I 'le pass it over There 's a Third Observation which takes in the principal matter in the Text that therefore I shall onely insist upon namely That all regenerate persons by the Law of the Spirit of Life are made free from the Law of Sin and Death For this is that which Paul here affirms concerning himself and he speaking here not as an Apostle but as One regenerate quatenus regenerate that which he saith of himself is applicable to all such they all are made free from c. The General Observation broken into Three This being more generally laid down just as it lies in the Words of the Text and it being very comprehensive I will therefore more particularly branch it out into three Observations 1. That every man in the world as he is in the natural and unconverted state 1. Obs before the Spirit of Life or the regenerating Spirit takes hold of him is under the Law of Sin and Death 2. That such who are truly regenerate are made free from the Law of Sin and Death 2. Obs 3. That 't is by the Law of the Spirit of Life that these are made free from the Law of Sin and Death 3. Obs Each of these Points are of great weight and importance therefore I shall distinctly and largely speak to them First Observ handled I begin with the First which you may shorten thus Every unregenerate man is under the Law of Sin and Death In the handling both of this and also of the two other I shall mainly direct my Discourse to the Law of Sin as to the Law of Death that I shall onely speak to in the close of all This first Doctrinal Proposition is not so express in the letter of the Words as the two following but 't is strongly implied and very naturally deducible from them Paul himself that * Acts 9.15 chosen vessel who was so eminent in the Love of God the Graces of the Spirit the work and priviledges of the Gospel till it pleas'd the Lord savingly to work upon him was under the Law of Sin for he says here he was made free from it implying there was a time when he was enslaved under it As to the civil freedom of a Roman he tells us he was born to that Acts 22.28 but as to Evangelical freedom from the command and bondage of Sin he doth not say he was born free but made free this was not the result of Nature Birth or any such thing but the meer effect of divine grace Further he saith the Law of the Spirit of Life in Christ Jesus hath made me free whence it follows that till
Silas Acts 16.23 they were thrown into prison the Jaylor charged to keep them safely he throws them into the inner prison made their feet fast in the stocks yet for all this they were delivered how Suddenly there was a great earthquake so that the foundations of the prison were shaken and immediately all the doors were opened and every ones bonds were loosed what could have brought these persons under these circumstances out of prison but the miraculous interposures of the mighty power of God and that did it effectually Thus 't is with men in their Natural State Sin and Satan have them fast bound secur'd in chains and fetters they cannot stir hand or foot to help themselves are fully under the power of their enemies how are these now released why God comes and the Spirit comes by renewing grace and therein he opens the doors of their hearts though shut up very fast knocks off their fetters conquers the Guard that is set upon them breaks all the power and force of Sin and so rescues them from that thraldom and bondage which they were under ô the power of renewing grace well might Paul say Eph. 3 20. according to the power that worketh in us The truth is in the freeing of a Soul from the Law of Sin no less power is put forth than that very power of God put forth in the raising up of the Lord Jesus from the dead so the Apostle makes the parallel Eph. 1.19 20. and that was much above that power which was exerted in the rescuing of the forementioned persons out of their confinement It had been morally impossible that ever the Children of Israel should have been freed from the power of Pharaoh and that woful bondage they were under if God himself had not made bare his arm and brought them out with a strong and mighty hand as 't is Deut. 6.21 Psal 136.12 but 't is a much harder thing to free the Sinner from his spiritual bondage he being under a sadder captivity and held therein by a far greater strength than what Pharaoh had ô surely no deliverance could be expected from Sins dominion unless infinite power was engag'd in the bringing of it about therefore how necessary as well as efficacious is renewing Grace but more of this when I come to the third Observation One Use I have finished several Others should have been made of the Point in hand as to shew you yet further how you may find out your particular Cases whether you be under the Law of Sin or not how you may be freed from this Law if as yet you be not so why you should labour after this freedom c. But these things will as well fall in under the next Observation and therefore I will there insist upon them 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. VI. Of Regenerate Persons being made free from the Law of Sin The Second Observation spoken to viz. That persons truly regenerate are made free from the Law of Sin This is 1. cleared and stated where 't is shown that the freedom is not to be carried further than the Law of Sin How Sin is in the best yea and hath a great power in them and yet they are not under the Law of Sin when persons may be said to be so or what that is which constitutes the Law of Sin That not to be found in those who belong to God The Observation 2. confirmed by Scriptures and Reasons 'T is 3. applied First by way of Examination Mistakes about things which look like freedom from the Law of Sin and yet are not so Five Particulars instanc'd in Secondly all are exhorted to make out after this freedom One Direction in order to it Thirdly suth as are made free c. are exhorted 1. To be humble 2. To stand fast in their Liberty and also to walk suitably thereunto 3. To bless God Fourthly Gracious persons are comforted from hence THe Sum of these Words after the giving their proper sense and meaning hath been drawn into three Observations The 2. Observ spoken to the First of which hath been spoken to the Second now follows and 't is this That persons truly regenerate are made free from the Law of Sin this is the priviledge of all such and that which always accompanies the State of Grace or Regeneration viz. freedom from the Law of Sin Paul being such a person here saith he was made free from the Law of Sin For the better opening and stating of this Truth the first thing to be done The opening and stating of it I must necessarily inmind you of some things which in the explication of the Words and elsewhere too I have had occasion to insist upon As 1. Though the Apostle here speaks in his own person the Law of the Spirit of Life hath made me free c. yet the thing spoken of is not to be limited to him individually considered but to be extended to all who are regenerated and sanctified his knowledge of it might be somewhat special but the thing it self is common and general in all Saints 2. That the freedom mentioned in the Text refers to the being made free from the commanding reigning power of Sin rather than to the being made free from the condemning power of Sin 3. The Apostle speaks of it as an act that is past hath made me free c. therefore that freedom from Sin which the Saints shall have hereafter in their glorified estate is not here primarily intended but rather that which they have already upon their sanctification 4. This especially must be observed which I must more enlarge upon that the thing which the Saints are freed from is but the Law of Sin So the Apostle here states it Saints freed from Sin only in the Notion of its being a Law and therefore the Words are to be carried no further than to deliverance from that in Sin which doth properly denominate it to be a Law or which doth belong to it in the notion and appellation of a Law so far the Saints in this Life are made free from it but no farther For the preventing of mistakes and the due bounding of the Point two things must be laid down and made good As 1. That this freedom is not to be taken simply and absolutely for perfect deliverance from the very being and inhesion of Sin but only for deliverance from Sin in the notion of a Law The highest Saints God knows and they themselves know too well in their present state are far from being wholly compleatly perfectly made free from Sin in this respect yet the very lowest Saints are truly and really made free from the Law of Sin There 's a great difference 'twixt the inbeing and the Law of sin 'twixt the residence and the reign of sin betwixt Sins mansion and Sins dominion Sin will have a being in Gods people
thy fetters love thy dungeon be fond of thy bondage and prefer it before liberty what is this but madness not to be parallel'd what ingratitude is this to thy Saviour what cruelty to thy self as to thee I may well alter Tiberius's ô gentem c. into ô animam ad servitutem natam Further I pray you think of this if Sin rule you will Christ save you you cannot but know the contrary you know that he rules wherever he saves that he will be the Governour Where he is the Saviour that Sins yoke must be taken off and * Matth. 11.29 his yoke taken up or no salvation and yet shall Sin be obey'd and be thy Lord and Sovereign rather than Christ The business comes to a narrow issue let Christ rule thee and hee 'l save the but let Sin command thee and 't will condemn thee the Law of Christ and of the Spirit is the Law of Life but the Law of Sin is the Law of Death but these things have been insisted upon O that this Spirit which frees from the Law of Sin would shew you what there is in the Law of Sin men do not endeavour to get out of it because they are not convinc'd of the evil that is in it did they but know what it is they would choose to dye rather than to live under it And as for you let me ask you how you carry it in other respects you hate the Tyrant without will you love the Tyrant within you groan under the Laws of men when they are a little heavy shall there be no groanings under the far heavier Laws of Sin you will not be called slaves to any will you be content to be indeed slaves to Sin is a barbarous Turk cry'd out of when a Devil and a cursed Nature are never regarded But one Consideration more as God made you at the first you had nothing to do with this Law of Sin no he made you for his own government to be subject to himself his Law was written within you to command and act you in your whole course how then came Sin by this power how did it get up thus into the throne why onely by the first Apostacy from God Adams Fall was Sins Rise its reign commenc'd from mans rebellion 't is a meer upstart and intruder God never design'd this power to it will you now by your liking of it and continuance under it give an after-ratification or approbation of its power It hath depriv'd you of your primitive liberty and will you not endeavour to regain it when Sardis was taken by the Grecians Xerxes commanded that every day when he was at dinner one should cry aloud Sardis is lost Sardis is lost that hereby he might be inminded of what he had lost and stirr'd up to endeavour the regaining of it ô Sirs your Original Liberty is lost Sin hath got it out of your hands this we proclaim in your ears from time to time that you may never be quiet till you have recovered it and yet will you do nothing in order thereunto will you e'ne sit still under this inexpressible loss ô that 's sad All this hath been spoken to set you against Sins dominion to excite you to the most earnest endeavours to be rid of its soveraignty to cause you to fly to the Spirit of Life that you may be made free from the Law of Sin to work holy purposes in you that Sin shall no longer reign over you that you may say with the Church Isa 26.13 O Lord our God other Lords besides thee have had dominion over us but by thee onely will we make mention of thy name O that I might prevail with some Soul to say with respect to Sin Ah Lord other Lords have had dominion over me lust pride passion covetuousness sensuality have ruled me just as they pleas'd but I desire it may be so no longer I am resolved now onely to be subject to thy self ô do thou dethrone Sin and inthrone thy self in me let me be brought under universal hearty ready subjection to thy Laws and let not the Law of Sin carry it in me any longer c. One Direction given for the Sinners being freed from Sins power In what ways and by what means a poor enslaved Sinner may be made free from the Law of Sin is a very weighty enquiry and I would hope that some Sinners being convinc'd by what hath been spoken have it in their thoughts For answer to it there 's one Direction only which I shall at present give 't is this Get into the regenerate state regenerate persons are the adequate Subjects of this freedom they and none but they are freed from Sin as a Law Paul so long as he was unconverted was as much under this Law as any person whatsoever but as soon as it pleased God to convert him he was made free from it This deliverance depends upon the state it must be the state of regeneracy till which Sin will keep up its regency and soveraignty in the Soul ô as you have heard when Grace once comes into the heart the kingdom of Sin goes down and the kingdom of Christ goes up therein but never before All your strivings endeavours convictions purposes promises will never make Sins throne to shake and fall till you be renewed and sanctified Therefore pray much for the regenerating Spirit and attend much upon the regenerating Word in order to this great work Joh. 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdom of God Jam. 1.18 Of his own will begat he us by the Word of truth c. 1 Cor. 4.15 In Christ Jesus I have begotten you through the Gospel 't is this Spirit and this Word which must renew and bring about the new birth in you and so deliver you from the power of darkness and translate you into the kingdom of Gods dear Son as the Apostle speaks Col. 1.13 But this will be more properly enlarg'd upon when I shall come to the third Observation therefore here I 'le say no more about it VSE 3. To such who are made free from the Law of Sin first by way of Counsel 3. I will direct my self to those who by the Spirit of Life are made free from the Law of Sin something to them 1. by way of Counsell 2. by way of Comfort By way of Counsel I 'le urge three duties upon them 1. The first is hearty and deep humiliation and this is incumbent upon such partly upon what is past and partly upon what is present Regenerate persons to be deeply humbled though they be made free from the Law of Sin First hath the Lord been so gracious to any of you as to bring you out of the Natural bondage to dethrone and bring down this Sin which did at such a rate domineer over you ô you must be deeply humbled upon your taking a view of what is past
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
the Spirit He 's the great agent in your Regeneration deliverance from Sins Soveraignty illumination conviction turning to God believing mortification c. from him your light life strength liberty joy peace do all proceed why do you not more love and honour the Spirit O love the Son for what hath been done without but love the Spirit also for what he hath done within the whole management of Soul-work within in order to salvation now lies upon the hands of the Spirit let him be adored and honoured by all Saints 2 To live under the Law of the Spirit As you have found the Law of the Spirit in your first Conversion so you should live under the Law of the Spirit in your whole Conversation There is the power of the Spirit at the first saving work that is here spoken of and there is in what sense you have heard the continuation of it in the whole life now this you are to labour after I mean two things 1. you are to live under the constant influences 2. under the constant government and rule of the Spirit Blessed is the man that hath it always working in him and ruling of him what a life doth he live who ever lives under the Spirits authoritative guidance Col. 3.15 Let the peace of God rule in your hearts c. I and let the Spirit of peace rule in your hearts 'T is a great motive to men to come under the rule of Christ to consider that where he rules there he saves and 't is also a great motive to sanctified persons to live under the rule of the Spirit to consider where he rules there he comforts his governing and his comforting go together he that is acted by the Spirits command and yields up himself to the Spirits guidance shall neither want peace here nor come short of Heaven hereafter 3 To set Law against Law Set Law against Law the Law of the Spirit against the Law of Sin You yet find too much of this latter Law and it goes to the heart of you that Sin should yet have so great a power over you well what have you to do in this case why set Law against Law power against power the power of the Spirit against the power of Sin this should humble you that should support you That power which could baffle Sin when in its full strength can it not subdue it in the remainders thereof that power which could bring you in to God in spite of all opposition is it not sufficient to keep you now you are brought in to God 1 Pet. 1.5 We are kept by the power of God through Faith unto salvation that very power is put forth for your establishment now which was put forth for your Conversion at the first ô fear not the Law of Sin against you so long as the Law of the Spirit is for you When you are beset and enemies press hard upon you see that you improve both for duty and comfort this power of Gods own Spirit Thus I have finish'd the three Observations which take in the summe of this Verse Rom. 8.2 Reader the Contents of this Chapter were insisted upon only in the close of a Sermon I having under the former Head the Law of Sin exceeded the bounds allowed by the Press cannot upon this Head the Law of Death make any considerable enlargement From the Law of Sin and Death CHAP. VIII Of the Law of Death The connexion 'twixt Sin and Death Where 't is the Law of Sin there 't is the Law of Death Regenerate persons are made free from this Law that opened with respect to Death temporal and Death eternal Vse 1. Men persuaded to believe that Sin and Death go together dehorted from thence not to sin Vse 2. Of the happiness of Gods people Of the Law of Death THe Apostle here sets a twofold Law before us the Law of Sin and the Law of Death the former I have been large upon the latter I must dispatch in a few words And Death The word Law is not repeated but according to that interpretation which some put upon the Words 't is to be * Ut Lex ad utrumque ex aequo referatur Erasm Of the twofold Sense of the Words repeated 't is the Law of Sin and 't is the Law of Death too as if the Apostle had said The Law c. hath made me free both from the Law of Sin and also from the Law of Death In the * See pag. 152. opening of them I told you there is a twofold Sense given of them 1. Some tell us there is in them the Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein one thing is set forth by two words therefore they render this and Death as being onely an Adjective or Epethite of Sin thus the Law c. from the Law of Sin and Death that is from deadly Sin or from the Law of Sin which is of a deadly nature 2. Others take the word substantivè making the Law of Death to be a Law by it self as well as the Law of Sin as if this Death was not to be melted into Sin and the deliverance from it into the deliverance from Sin but that they are distinct things and point to distinct deliverances Now both of these Senses are very true and good and indeed I know not which to prefer From the First The Matter contained in them one single point offers it self to us viz. That Sin is a deadly thing From the Second these three which mutatis mutandis perfectly answer to the three former under the Law of Sin 1. That men by Nature and before Regeneration are under the Law of Death 2. That upon Regeneration or such as are Regenerate are made free from the Law of Death 3. That 't is the Law of the Spirit of Life which frees from the Law of Death The due handling of these Heads would take up a great deal of time but I having already staid too long upon this Verse and upon some other Considerations I am necessitated to contract and therefore for the better shortning of the work I must pitch upon another method wherein I may draw all into a narrow compass Three things abserv'd in the Words That Sin and Death go together Three things onely shall be observ'd 1. That Sin and Death go hand in hand together There 's an inseperable connexion or conjunction betwixt them they come here in the Text very near each to the other there 's but an and betwixt them and that too is copulative the Law of Sin and Death And well might the Apostle put them together when God himself in the methods of his Justice and in the threatning of his Law hath so put them together and surely what he hath so joyn'd no man can put asunder When Sin came into the world Death came along with it the one trod upon the heels of the other if man will sin he shall
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. Z●●em de Imag. c. c. 8. Art 2. Moret●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
be told there 's poyson in it and that if he drinks it he 's a dead man ô the stupendious folly nay madness of men we tell them from Gods own mouth there 's death at the bottom of sinful practises and yet because these suit with and please their sensual part they will venture upon them The fear of temporal death to be inflicted by the Magistrate keeps off many from those enormous acts which otherwise they would commit they dare not thus and thus transgress the Law by stealing killing c. though they have a good mind to it why because they know if they so do they must dye Ah Sinner God backs his Laws with the penalty of eternal death to which thou makest thy self liable by the violation of them and yet wilt thou dare to do it shall the fear of this not at all restrain thee from what is evil Here 's the Devils cunning in his temptations he presents the bait but hides the hook he tempts from and by the pleasure delight contentment that is in sin but conceals the death that will follow upon it nay he doth not onely conceal the evil threatned but either in thesi or in hypothesi he flatly denies it This lying Spirit will tell the Sinner he may sin without danger what dye for it no there 's no such thing thou shalt not dye Thus he began in his first assault upon our first Parents Gen. 3.4 And the serpent said to the woman ye shall not surely dye and thus he doth with Sinners to this very day He always sharpens his temptations by blunting the edge of the Laws threatning assuring the poor besotted Creature that he may sin and yet not dye Now I beseech you do not hearken to him or believe him for he is what he always was a lyar and so a murderer Joh. 8.44 Let the temptation be never so inviting and alluring yet 'pray consider * 2 Kings 4.40 death is in the pot and therefore there is no meddling with it let the enticements of Sin be never so specious and plausible yet know nothing less than eternal death will inevitably follow upon it and doth not the evil of that infinitely weigh down all the good which Sin promises Sin is the falsest thing in all the world its promises are very fair but its performances are quite contrary it pretends to this and that which takes with the Sinner exceedingly but the very upshot and end of all is everlasting destruction Suppose it be as good as its word as to some temporal concerns yet alas its good is soon over and gone but its bad abides forever the pleasant taste of its hony in the mouth is but short but its gall lies fretting in the bowels to all eternity now what madness is it for a man for a few minutes delight to run himself into everlasting and endless torments 'T is one of the saddest things that is imaginable that men do and cannot but know that 't is Sin and Death and yet in a st●●nge defiance of God and in a bold contemning of all that he threatens yea even of eternal death it self they will venture upon Sin Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death not onely do the same but have pleasure in them that do them But surely did they but know and consider what this death is they would not carry it thus I cannot now enter upon any particular description of it onely let me tell them what there is in it the absence of all good the presence of all evil is not this enough that in short 't is the summary and abridgment of all that misery which the Humane Nature is capable of and should not such a thing make a poor Creature tremble As to this death the Sinner would fain dye but cannot he must live though he be dead even whilst he lives at the * Mors prima pellit animam nolentem de corpore mors secunda detinet animam nolentem in corpore Aug. de Civit. Dei l. 21. c. 3. first death the Body and Soul are loth to part but in the second death they would fain part if they might but the just God will keep them together that as they sinn'd together so they shall suffer together What a sad meeting will there be 'twixt these two at the general Resurrection when they shall be reunited onely in order to their being eternally miserable Now do not Sinners tremble at this do they not dread that which will bring all this upon them if not what can we further say or do As to you dearly Beloved I hope you are not given up to a reprobate mind to this desperate hardness of heart to make nothing of dying eternally 'pray therefore * Psal 4.4 stand in awe and sin not do not dare to live in that for which you must dye and perish forever let Sin dye that you may never dye for it must be either its death or yours If you live sin you love death and is death a thing to be lov'd Prov. 8.36 He that sinneth against me wrongeth his own Soul all they that hate me love death Methinks that 's a very sad description of the carriage of the poor amorous Wanton under the enchantments of the whorish Woman Prov. 7.21 22 23. With much fair speech she caused him to yield with the flattering of her lips she forced him He goeth after her straightway as an oxe goeth to the slaughter or as a fool to the correction of the stocks Till a dart strike thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Sirs will you carry it thus under Sins enchantments not considering that it aims at your life and exposes you to eternal death A fool sees but a little way but a wise man looks to the issues and consequences of things you know what I mean Simply to dye is not so much but to dye eternally ô that 's a formidable thing as you would shun that shun sin for it● house is the way to Hell going down to the chambers of death Proverbs 7.27 VSE 2. Comfort to all Regenerate Persons 2. Let the people of God see their happiness and take the comfort of it You that by the power of the regenerating Spirit are made free from the Law of Sin know that upon this you are also made free from the Law of death ô precious and admirable mercy what a cordial is this to revive you under all your faintings As to temporal death you are not wholly exempted from it that 's common to you as well as to others yet 't is a quite other thing to you than what it is to others ô whenever it shall come bid it welcome and do not * Non est formidandum quod liberat nos ab omni formidando Tertull. Ejus est mortem timere qui ad Christum nollet
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
legis impotentiam aliò ut Legem absolvat à culpá quam dat carni viz. nostrae i. e. corruptae nostrae naturae Muscul Ne quis parum honorificè Legem impotentíae argui putaret vel hoc restringeret ad Ceremonias expressit nominatim Paulus defectum illum non à Legis esse vitio sed Carnis nostrae corruptelâ Calvin through our Flesh 't is not so in and from it self but only through our depraved nature 't is meerly by accident et aliundè that it lies under this impotency The Law is not to be blamed but we had not we finn'd the Law would have been still as able and mighty in its operations as ever it was did it but meet with the same subject it would soon appear that it hath the same power which it had before Adam fell So that I say the Law is not at all in the fault but only we because of the Flesh Observe here the wisdom and care of our Apostle where-ever he seems to tax the Law there he will be sure to vindicate it As where he speaks of its irritating of corruption he there layes the blame upon his own wicked nature not at all upon the holy Law Rom. 7.8 9 10 11. Sin taking occasion by the commandment wrought in me all manner of concupiscence for without the Law sin was dead For I was alive without the Law once but when the commandment came Sin revived and I died And the commandment which was ordained to life I found to be unto death For Sin taking occasion by the commandment deceived me and by it slew me Yet vers 12 13 14. The Law is holy and the commandment holy and just and good Was then that which is good made death unto me God forbid But Sin that it might appear Sin working death in me by that which is good that Sin by the commandment might become exceeding sinful For we know that the Law is spiritual but I am carnal sold under sin And thus we should carry it with respect to the Laws weakness O in it self 't is mighty and powerful but there is sin in us by which only the Law is made weak there therefore the blame must lye Could we but get rid of this Sin we should soon find what a mighty thing the Law is so mighty that nothing would be too high or too hard for it 2 Secondly Take heed that you do not cast off the Law upon this pretence 'T is indeed weak as to such ends but yet 't is a Law and that which is obligatory to all even to Believers themselves under the Gospel State and Covenant Shall we because of this weakness especially it being occasioned by our selves cast off the Law and pretend that we are not under the obligation of it we must not so argue Observe it in the Apostle even when he was proving the weakness of the Law as to Justification and shewing that God had found out another way for that viz. the way of Faith yet foreseeing that some might run themselves upon this rock and infer from hence that they had nothing to do with the Law he therefore adds * Rom. 3.31 Do we then make void the Law through Faith God forbid yea we establish the Law in its proper place and Sphere The Creature as a creature is under a natural and therefore indispensable obligation to this Law so as that nothing can exempt him from that obligation It commands to love fear serve honour obey God wherein it obliges so strongly that God himself with reverence be it spoken cannot free the creature from its obligation to these duties True indeed Believers are not under the curse rigor or bondage of this Law or under it as it is the condition of life but they are and it cannot be otherwise under the obligation of its commands as to an holy life There may be and blessed be God there is a great change as to circumstances a great relaxation as to the Laws rigors severitys and penaltys but for the main duties of Obedience and Holiness it is eternally obligatory and never to be abrogated O therefore do not look upon your selves as made free from this Law though it be weak and unable to justifie and save you it can damne upon the breaking of it though it cannot save by the keeping of it 3 Thirdly Neither must you upon this look upon the Law as altogether weak or useless I say not as altogether weak for though as to some things it be under a total impotency yet as to other things it still retains its pristine power It cannot take away sin or make righteous or give life which it promis'd at first and for which it was appointed for the commandment was ordained to life Rom. 7.10 here 's the weak side of the Law as to these 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to the commanding of duty the directing and regulating of the life the threatning of punishment upon the violation of it here it can do whatever it did before The Laws preceptive and punitive part where 't is not taken off by Christ are yet in their full strength only as to the promissory part of it viz. its promising life upon the condition of perfect Obedience there 't is at a loss In a word its authority to oblige to duty or punishment is the same that ever it was but its ability to give righteousness or life in which respects only the Apostle here speaks of it is not the same If God open this Law to you and set it home upon your Consciences you will find it hath yet a very great strength and efficacy in it let it not therefore be altogether weak in your eye Nor altogether useless For Some will be ready to say if the Law be thus weak then what use is there of it to what end doth it serve what is to be looked for from that which can do so little for us But do not you thus reason For though the Law be not of use to you as to Justification I mean in a way of immediate influence upon the Act or State a remoter influence it may have yet in other respects 't is of great and admirable use viz. as a Monitor to excite to duty as a Rule to direct and guide you in your course as a Glass to discover sin as a Bridle to restrain sin as an Hatchet to break the hard heart as a * Gal. 3.24 Schoole-master to whip you to Christ The Lord Jesus indeed hath taken Sin-pardoning God-atoning Justice-satisfying Soul-saving work into his own hands he would not trust this in the hands of the Law any longer because he knew the weakness of it but for other work the awakening and convincing of a Sinner the terrifying of the secure the humbling of the proud the preparing of the Soul to close with Christ though this last act be only eventual and accidental as to the Law all this work I
was so set upon it that in order thereunto he will on purpose send his own Son in the likeness of sinful flesh yea in that flesh to offer up himself as a Sacrifice and so to bring about sins condemnation The Explication of the Words But to come to the close handling of the Words They being somewhat obscure my first work must be to open them that I may the better make way for the main Observation which they resolve themselves into There are three things in them to be explain'd 1. The condemning of Sin 2. The condemning of Sin for sin 3. The condemning of Sin in the Flesh What is meant by the condemning of Sin epened more generally 1. What doth the Apostle mean by the condemning of sin and for sin condemned sin c The word in its usual acceptation is apply'd to Persons rather than to Things yet in such a sense 't is properly enough applicable to them also viz. as it signifies the disallowing disapproving sentencing or judging of them to be so and so evil according to which signification sin may as truly be said to be condemn'd as the sinner himself in any other notion But this will not reach the full scope and emphasis of the Word in this place for unquestionably there 's a great deal more intended in God's condemning sin than barely his sentencing or judging it to be a very evil thing though Christ had never come in flesh nor suffered in Flesh yet God would thus have condemned Sin its condemnation is here brought in as a singular effect of the Grace of God to Sinners but according to this stating of it it would only be an effect of his Holiness not at all of his Grace he may thus judge of Sin and yet the Sinner perish by it 'T is very true that God in the Death of his Son did in this respect signally condemn Sin O in that he made it to appear what thoughts he had of Sin what an evil thing he judg'd it to be how he was set against it c. but yet this is not the only thing no nor the main thing held forth in this expression of God's condemning Sin Well! for the right understanding of that I conceive we must borrow our light from Condemnation amongst Men for though sin be not a person yet its being condemned will best be known by what is proper to condemned persons Amongst us malefactors are seiz'd upon brought to tryal arraign'd prov'd guilty sentene'd to die if their Offence be capital then the Sentence is executed upon them to cut them off that they may do no more mischief and this is their being condemn'd just so so far as the nature of the thing would admit of virtually and analogically all this was done by God in Christ's Death against Sin It had been an heinous malefactor guilty of high and notorious crimes had done inexpressible mischiefs for all which God will arraign judge sentence cut it off that it also may do no more mischief to his people and this is its condemnation Divers Expositors in their opening of the Words conceive of Sin here as a Person and accordingly they open its being condemn'd by this allusive and analogical notion whatever is commonly done amongst Men in their judicial processes against great Offenders all that in effect was done by God through Christ's death against sin and so he condemn'd it More particularly in three things In the abolitiof its power But not to take up with Generals this may be more particularly open'd in three things 1. God by Christ condemn'd Sin as he abolished its power Sin 's condemnation is its * Secundum Phrasin Hebraicam positum est damnavit pro abolevit extinxit sustulit Deus Perer. abolition wherein doth that lie why partly in the taking away of its power in the divesting it of that Rule and Command which it had over Sinners for a long time thus God condemn'd or abolished sin he put an end to its reign and dominion pull'd it off from the throne turn'd it out of Office and authority yea adjudged it to die for all the Evils of which it had been guilty Thus 't is with condemned men upon the passing of the condemnatory Sentence upon them they are ipso facto dispossess'd of all their power and authority and further than this too they must suffer the penalty of death for what they have done so answerably it was with Sin in God's dealings with it It had acted the Tyrants part in and over the world a great while had domineer'd and lorded it over its poor Subjects at a strange rate did with men what it pleas'd O but in the Flesh of Christ God condemn'd it that is he broke it in its power brought it down to some purpose stripp'd it of that absolute illimited dominion which it had before Christ's cross was the ruine of sins throne And not only so but there 's a sentence of death too pass'd upon it it shall not only lose its power but its life also God will have it kill'd slain put to death in all who have an interest in Christ's Merits he would not suffer such a malefactor to live hee 'l rid the world of it This condemnatory sentence was pass'd upon it long ago which though it be but gradually and in part executed whilst the Saints are here below yet when they shall once ascend to God then it shall be fully executed insomuch that then sin shall quite be taken out of the way and shall not have so much as a being in them in the glorify'd state Thus many * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Damnavit peccatum i.e. dominio suo mulctavit ne regnaret in carne Staplet Ut ejus dominium robur auferret Tolet. Damnavit interfecit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est interficere sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro morte quia damnati interfici solent Interfecit vero i.e. interficiendi vires nobis praestitit Interficere est efficientiam adimere Grot. See Melanch Bucer P. Mart. De dieu Deodat Interpreters do open the condemning of sin and † Who renders it by exauctoravit extinxit abolevit c. De Servat part 2. cap. 23. Socinus likes this interpretation so well that he contends for it but fiercely opposes those which follow In the abolition of Sins guilt 2. Sins Condemnation lies in the abolition or expiation of its guilt It here properly notes the taking away of that which was the hurtful destructive mischievous part of Sin Condemned men can do no hurt let them be never so hurtful before yet when once the sentence of Condemnation is pass'd upon them they can be so no longer Sin had been a very huriful thing and would have been so still to precious Souls but God in the flesh of his Son as suffering and satisfying put a stop to it took it out of the way condemn'd it that is disabled it from doing the
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
Pray look into the Text and see what pressing motives there are in it for this 1. Here 's Christ dying as a Sacrifice making his Soul an offering for sin Now Sinners shall that live in you or will you live in that which made your Saviour to die shall he die for sin and will you yet live in sin shall his death as to you be in * Ergo tu dignum te gere tali pretio ne veniat Christus qui te mundavit qui te redemit si te in peccato invenerit dicat tibi Quae utilitas in sanguine meo quid profeci tibi dum descerdo in corruptionem c. Ambros de Virgi vain will you continue sin upon the Throne when Christ was upon the Cross do you desire to have him there again crucified afresh as the Apostle speaks Heb. 6.6 would you renew his wounds and cause them to bleed again was it not enough for such a person to be once sacrific'd can you made even through his precious blood to the gratifying of your base lusts O dreadful I remember that passage of DAVID 2 Sam. 23.15 c. where you find him longing for the waters of Bethlehem Oh that one would give me drink of the water of the Well of Bethlehem which is by the gate upon this his earnest desire three of his mighty men brake through the Host of the Philistines and brought him some of this water but saith the story he would not drink thereof but poured it out unto the Lord why so O saith he be it far from me that I should do this is not this the blood of the men that went in jeopardy of their lives So here sometimes your desires and inclinations are strongly carried out to such and such sins but pray consider there 's blood in the case those sins cost Jesus Christ his blood he did not only jeopard but actually lose his life will you then meddle with them be they never so sweet or pleasing to the flesh I hope you will not I 'm sure you should not To strengthen this further pray consider what Christ's end or ends were in his being thus a Sacrifice they refer either to God or to you to God as he design'd to satisfie his Justice appease his Wrath vindicate his Honour c. to you as he design'd your Sanctification Holiness the abolition of Sins power c. I say the abolition of sins power for though the primary end and the most immediate effect of Christ's Sacrifice was the expiation of its guilt yet in subordination to this however in conjunction with it the breaking of its power and freedom from its evil acts were by him also aimed at therein Gal. 1.4 Who gave himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes ye were healed Now was this one of Christ's great Ends in his sacrificing of himself and shall he not have it hath he accomplished his ends with respect to God and shall he not accomplish his ends with respect to you would you divide and compound with him to let him have half of what he design'd and purchas'd but no more would you separate between Justification and Sanctification that will not be allowed How smartly doth the Apostle argue for the death of sin from the death of Christ Rom. 6.3 to the 11. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin For be that is dead is freed from sin Now if we be dead with Christ we believe that we shall also live with him knowing that Christ being raised from the dead dieth no more death hath no more dominion over him For in that he died he died unto sin o●e but in that he liveth he liveth unto God Sirs was Christ sacrific'd for sin I 'le tell you what we should now do let us sacrifice our sins for Christ there 's a great difference in the sense of the one and of the other yet take but that aright and both are true Christ was a blessed Person and he was sacrific'd out of love but Sin is a cursed thing which therefore must be sacrific'd out of hatred 't was pity that Christ should die 't is pity that sin should live He was sacrific'd for our sin that he might take that away which was injurious to us we must sacrifice our sins for him that we may take that away which is so injurious and offensive to him But to go on in the Text 2. God condemned sin there 's very much in this also to set us against sin in whatever notion the word condemning be taken did God condemn it and shall we approve of it hath he pass'd a sentence of death upon it and shall we yet be for the life of it as if we would reverse or contradict his sentence or hinder the execution of it did he look upon it as a traitor rebel capital offender and shall we look upon it as an harmless and innocent thing hath he in the death of his Son given out such a declaration of his hatred of it and shall we yet love it and like it and live in it Yea 3. God condemned sin in the flesh of Christ now shall it be judged punished abolished in Christ's Flesh and yet * Rom. 6.12 reign in ours shall he in his flesh suffer for it and we in ours commit it what an absurd incongruous thing would this be Upon the whole matter therefore how do we all stand engaged by the strongest obligations that are possible to be holy and not to sin let it be condemned in our flesh as in a different respect it was condemn'd in Christ's as God hath condemn'd it so as that we shall not die for it so let us condemn it so as not to live in it And in special whenever it shall come to tempt you to what is evil pray remember that Christ was made a Sacrifice for it and let it appear by your holy and circumspect walking that you have a due sense thereof and that you do not from thence fetch any encouragement to sin against God which was one of
These in short are the Arguments which incline yea command me to believe the high and strict imputation of Christ's active Obedience or fulfilling the Law But I have as yet done but half of my work the Objections which are made against what hath been asserted must be answered It hath been affirm'd that Christ's active as well as passive Obedience is imputed to Believers now that is objected against It hath been affirm'd also that the imputation of Christ's obedience is to be taken as hath been stated that too is objected against both therefore must be defended The Objectors do not all concur in their Opinions about these two Heads yet in their main Objections about them in a great measure they do wherefore I shall take them as they lie before me promiscuously and in common and so endeavour to answer them Obj. First 't is objected 1. Object that in the Scripture remission of sin justification reconciliation with God eternal life are wholly and solely ascribed to Christ's passive Obedience to his death on the Cross under which yet is included the whole humiliation and abasement of Christ The particular Scriptures cited for the proof of this have been already set down Answ They who are for the active Obedience as a part of Christ's humiliation Answ and as such do hold the imputation of it making it and the passive to be but one and the same Obedience only diversified in its acts all of which do yet meet and concur in his humiliation these I say are not at all concerned in this Argument And they who take them as distinct parts of his Obedience and as such hold the imputation of them are very little pinched by it for the answer is easie and obvious these great effects are attributed to Christ's death and blood not exclusively and solely as to justle out the influence of his holy life and active obedience but eminently only In his dying there was the highest piece the consummation of all his Obedience therefore the main stress is laid upon that the chiefest part being by an usual Synecdoche put for the whole but yet the obedience of his life is to be taken in in conjunction with the obedience of his death and so the Sinners happiness is compleated 'T is not only here said that God for sin condemned sin which refers to Christ's death but also that the righteousness of the Law might be fulfilled in us which refers to his life as we reade of our being justified by his blood and the like so we reade of his being made under the Law to redeem them who were under the Law that we might receive the adoption of Sons and of his being the end of the Law for righteousness to every one that believeth Obj. If Christ's active Obedience be imputed 2. Object and in such a manner too so that in his obeying and fulfilling the Law Believers did obey and fulfil it thence it will follow that his passive Obedience his Death it-self was in vain and needless for this being so the Saints must be perfectly righteous as having done what the Law required and so there would be no need of Christ's Suffering or Satisfaction for that supposes guilt and the non-performance of the Law Answ This Objection is very considerable yet I conceive the Consequence is not so pressing Answ the reason is because though upon the imputation of Christ's active Obedience one part of the Law is satisfied yet there being another part of the Law to be satisfied also for that his passive obedience was necessary Suppose that Believers upon the former might be look'd upon as now fulfilling the Laws commands yet guilt being before contracted the penalty of death thereupon iucurred that the one might be expiated by the undergoing of the other it was necessary that Christ should die and suffer The Law requiring both of these in both it must be satisfied insomuch saith * Mr. Burg. of Justif 2. part pag. 411. one that if we could have had a perfect righteousness conformable to the Law de novo and not have satisfied the punishment our debt would not have been discharged we had still been in our sins The twofold Obedience or double righteousness of Christ do not destroy or undermine each the other 't was necessary that he should obey actively for the doing of what the Law enjoyned 't was necessary also that he should obey passively for the suffering of what the Law threatned for both of these were necessary to reach the Laws righteousness and so to lay the foundation of a compleat righteousness for the Creature in order to which therefore both must be imputed to him I know what is objected against this but all cannot be spoke unto at once For the better answering of the Objection in hand 't is said by some that the imputation of Christ's passive Obedience must be supposed to antecede in order of nature though not of time the imputation of his active for in the justifying of Believers God dealing with them as Sinners we must suppose him first to take off guilt and punishment due for what was past before he makes over a positive righteousness to them for the time to come If this be so we shall easily get off from what is objected wherein Dissenters go upon this that a person being judg'd righteous upon his imputative active fulfilling the Law to him no further or subsequent imputation is necessary We say so too but then we suppose an antecedent imputation of that Obedience which was proper to free from guilt and wrath viz. Christ's passive Obedience So that the matter comes to this though Christ's active Obedience being imputed a child of God is righteous and a fulfiller of the Law and so nothing further is necessary for him yet it doth not hence follow that Christ's passive Obedience was in vain or needless because in the methods of divine grace that is first imputed for freedom from guilt and Hell before the active is imputed in order to righteousness and Heaven Very large discourses there are abroad in the world about these things I only design to set down in short what is satisfactory to my self but how far it may be so to others that I must leave with God Obj. Christ's passive Obedience was sufficient 3. Object for thereby the justice of God was fully satisfied the Sinners guilt fully expiated ful payment made of all that he owed c. what need therefore is there of any imputation of his active obedience to be superadded to the imputation of the former Answ If the passive Obedience be taken in conjunction with the active Answ we grant the sufficiency of it to all intents and purposes but if it be taken disjunctly from the active then we grant its sufficiency for such and such ends or effects but not for all For the removal of guilt the satisfying of the penal part of the Law the freeing from Hell and death
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 Par●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
SEVERAL SERMONS Preach'd on the whole EIGHTH CHAPTER OF THE EPISTLE to the ROMANS EIGHTEEN OF WHICH Preach'd on the FIRST SECOND THIRD FOVRTH VERSES are here Published WHEREIN The Saints Exemption from Condemnation the Mystical Vnion the Spiritual Life the Dominion of Sin and the Spirits agency in freeing from it the Law 's inability to justifie and save Christ's Mission Eternal Sonship Incarnation his being an Expiatory Sacrifice Fulfilling the Laws righteousness which is imputed to Believers are opened confirmed vindicated and applied BY THO. JACOMB D. D. The FIRST VOLUME of the FIRST PART Hoc mihi concedetur nihil unquam fuisse inter homines tam absolutum in quo vel expoliendo vel ornando vel illustrando non fieret locus sequentium industriae Calvin in Ep. ad Gryn London Printed by W. Godbid and are to be Sold by M. Pitt at the White-Hart in Little-Britain and R. Chiswel at the Rose and Crown and J. Robinson at the Golden Lion in St. Pauls Church yard 1672. To the Right Honourable ELIZABETH CONVNTESSE DOWAGER OF EXETER My Ever Honoured LADY MADAM ALthough I know before hand how the prefixing of your Name upon this account will be resented by your Ladyship yet I am by so many Reasons thereunto oblig'd that I must venture to do it and cast my self upon your Goodness for my pardon This Volume of Sermons which is but a Forerunner to Two or Three more I presume therefore humbly to dedicate to your Honour which though in it self and in your Ladyships esteem it be a very insignificative thing yet however 't is a declaration to the World that I am sensible of my vast obligations to You and that I would catch at every thing wherein I might testifie how much I am beholden to you And I hope you will not be offended with me for the doing of that which all who know my Circumstances would have wondred if I had omitted Surely Madam those extraordinary Favours which for above Twenty Years you have been pleas'd to confer upon me and mine deserve over and over all those little expressions of humble Respect and Gratitude which I can possibly make This Dedication therefore being design'd for those Ends I beseech you that you will please to put a favourable interpretation upon it But besides this your Ladyship may upon several Considerations claim a special interest in this Work if there be any thing of good either in it or by it One of which I shall not conceal the rest I must When I had finish'd my Preaching on the Chapter which I have gone over You was pleas'd to desire me and your Desires are and ought to be Commands to me to publish to the World what I had done in a private Auditory which desire of Yours in concurrence with my own hopes of doing some good did very much prevail with me to engage in this difficult and painful Undertaking which was before as much besides my intention as against my inclination So that Madam you are in a special manner to be own'd in what is here done and the truth is if any benefit shall thereby accrue to any it must under God upon several accounts in a great measure be ascribed to your Honour you having been so instrumental in the promoting thereof Madam that which once was preached to your Ear is now presented to your Eye and it is my hope and shall be my prayer that those heavenly Truths which in the Hearing of them were not unto you as well as others without some considerable efficacy and sweetness may not in the Reading of them be unto you less efficacious and sweet The Chapter opened is a Summary of Evangelical Duty and Comfort through the rich Grace of God you are in a very eminent manner a performer of the One and through the same Grace of God you are also a partaker of the Other and shall I trust grow up daily yet more and more to an higher participation of it I cannot wish you to be more holy than to do what is here enjoyned nor more happy than to possess what is here promised It pleases the Merciful God the soveraign disposer of Life and Death in whose hands Yours and all our times are as yet to continue you in the land of the living When many very many of your dear Relations are taken away and are not you your Self are yet spared with a small number of Survivors I beseech you give me leave if you do not give it me I must take it to pray for the long continuance of this mercy that your days may still be prolonged on earth and that you may arrive at a far greater Age than what as yet you have arrived at You are impatient I fear a little too much to be gone partly from the dread you have of the infirmities which attend old age and your weariness of the world and partly from the pantings of your Soul to be with Christ and in the possessing of the heavenly Glory But good Madam I beseech you not too much haste no not for Heaven it-self you 'l have it never the sooner for that He that hath determin'd your Days and Months and hath allotted you such Work to do in your Generation will have you let your own thoughts and desires be what they will live out that time and finish that work which he hath set you be entreated therefore quietly and chearfully to wait all the days of your appointed time till your change shall come Heaven will be the same twenty years hence that now it is and the longer you are kept out of it upon the doing of Gods work the better it will be to you at last 'T is one of the highest degrees of grace that here a Saint is capable of to be sure of Heaven and yet in order to service to be willing for a time to be kept out of Heaven here was the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. heighth of Pauls grace and the excellency of his Spirit Philip. 1.23 24 25. For I am in a straight betwixt two having a desire to depart and to be with Christ which is far better Nevertheless to abide in the flesh is more needful for you And having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith 'T is a Saying of * Ingentis animi est alienâ causâ ad vitam reverti Seneca It argues a great and generous mind for one to be willing for the sake of another to return to life again surely that Christian discovers true greatness of Spirit who for the good of Others is willing to continue in this Life and to be kept out of that which is far better Madam your Serviceableness is known to all but to your Self many have cause to bless God for the good which they reap by your means who can speak that which 't is not convenient for me to write it will be
than if God had said I will always be with thee So here as to Propositions when they are laid down in the Negative this form of expression doth add both greatness and certainty at least wise as to us to the matter of them And therefore Paul designing here to set forth the safety and happiness of Believers with the greatest advantage he chuses to express it in the Negative rather than in the Positive The Observat more strictly spoken to These things being premis'd I come now to the more close handling of the Point There is no Condemnation to them who are in Christ Jesus Here I 'll shew 1. What this Condemnation is which the persons spoken of are secured from 2. I 'll make out the truth of the Assertion and give you the Grounds of it Condemnation opened 1. First 't is requisite I should a little open the Condemnation here mentioned The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in this Verse 't is the Substantive you have the Verb v. 3. and for sin condemned c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Participle v. 34. who is he that condemneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes 't is set forth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Math. 23.14 1 Tim. 3.6 2 Pet. 2.3 Rom. 3.8 sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Joh. 3.19 Joh. 5.24 sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Cor. 3.9 These several words are promiscuously used to signifie one and the same thing That here in the Text commonly carries a very black and dreadful sense with it I do not deny but that sometimes 't is used to set forth temporal evils and punnishments as condemnation to a temporal death so Math. 20.18 Math. 27.3 but usually it as the Verb in this Composition is expressive of spiritual and eternal evils of everlasting death so Rom. 5.16.18 Mark 16.16 1 Cor. 11.32 As to its direct and proper notation it signifies judgment against one that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a forensick word relating to what is in use amongst men in their Courts of Judicature To condemn Propriè judicis est cùm mulctam reo vel poenam per sententiam erogat 't is the Sentence of a Judge decreeing a mulct or penalty to be inflicted upon the guilty person Amongst men for the parallel will illustrate that which I am upon the Malefactor or guilty person is indicted arraigned before the Judge judicial process is form'd against him his offence is proved upon this the Judge passes sentence upon him that he is guilty of that which is charg'd upon him and then that he must undergo the penalty or penalties which are answerable to the nature and quality of his crime if that be Capital he must dye for it So here the impenitent unbelieving sinner is indicted arraigned at Gods Bar process is made against him he is found guilty of the violation of the holy Law and which is worse of the contempt of the Gospel too whereupon God judges him to be guilty and upon that guilt adjudges him to everlasting death this is Gods condemning or condemnation in allusion to that condemnation which is amongst men Pareus makes it to be the damnatory sentence of the Law that * Gal. 3.10 Curse which it denounceth upon all and against all because of sin Grotius makes it to be that eternal death spoken of Rom. 6 ult several such Glosses there are upon it but all tend to one and the same thing Condemnation refers to Guilt and Punnishment Condemnation is either respectu Culpae Reatus or Poenae in respect of Guilt or Punnishment for both of these are included in it God condemns the sinner how why first he judges him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of that which the Law charges him with O saith the Law Sinner thus and thus thou hast offended such Duties have been omitted such sins have been committed such Sabbaths have been profaned such mercies have been abused such tenders of grace have been slighted here the Gospel Law comes in as an accuser too c. Well now saith God Sinner what dost thou say to this charge is it true or false canst thou deny it what defence or plea canst thou make for thy self Alas he is * Math. 22.12 speechless hath not one word to say for himself he can neither deny nor excuse or extenuate what is charged upon him Why then saith God the righteous Judge I must pronounce and I do here pronounce thee to be guilty And is this all no upon this guilt the Law pleads for a further Sentence for the decreeing and inflicting of the penalty threatned by God himself and incurred by the sinner Ah saith God and I cannot deny it I must be just and righteous and therefore Sinner I here adjudge thee to dye eternally This is Condemnation in the extensive notion of it if you consider it with respect to Guilt so 't is opposed to justification if you consider it with respect to Punishment so 't is opposed to Salvation In the former notion you have it Rom. 5.16 18. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences to Justification Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life In the second notion you have it Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be condemned These are the two things which make up the Condemnation in the Text Guilt and Death from both of which such as are in Christ are secured they shall neither be judged Guilty their Guilt being done away by Christ and the Sentence proceeding according to what they are in Christ and not according to what they are in themselves nor shall a Sentence of eternal Death pass upon them for guilt being taken off that would not be righteous there is therefore none of this Condemnation to Believers Of the Sentence and State of Condemnation There is the Sentence of Condemnation and the State of Condemnation the former actively considered refers to God and is his Act the latter refers to the Sinner and is consequential upon the former The Sentence hath been already opened the State of Condemnation is the Sinners undergoing of the utmost of Vindictive Justice in his eternal separation from God and enduring of everlasting torments in Hell of which you will hear more in what follows Neither of these do belong to them who are in Christ Jesus not the former they being now justified not the latter they being sure to be glorified I shall take in both yet mainly freedom from the State of Condemnation the Apostle I conceive had this chiefly in his eye when he here said There is now no Condemnation
c. Justification and no Condemnation with respect to the Sentence are all one onely the one notes what is Positive the other what is Negative now the Apostle in the words inferring No Condemnation from Justification as you will see he doth by and by it appears that his eye was upon something distinct from and consequential upon Justification and that must be exemption from the state of Condemnation There is no Condemnation c. 't is as if he had said such shall not be condemned hereafter or lie under that damnation in Hell which will be the portion of Unbelievers to this therefore I shall chiefly speak Condemnation Virtual or Actual Further as some distinguish of Justification 't is either Virtual or Actual either in Title as to the Sentence of the Word here or full and compleat in the Sentence which shall solemnly be pronounced by God at the Great day So we may also distinguish of Condemnation 't is either Virtual that which is now in the Sentence of the Law or Gospel or Actual that which is to come when God by Christ will in a publick and solemn way pass a condemnatory Sentence upon men according to the Word and this shall be at the Last and Great Judment You read of the First Joh. 3.18 He that believeth on him is not condemned he that believeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is condemned already so v. 26. of that Chapt. Of the Second Mark 16.16 and in divers other places In both of these senses also Gods people are exempted from Condemnation take it Virtually or Actually in Titlo here or in the Final Sentence of the Judge hereafter it belongs not to them And this I am now to make good which was the Second Head that I propounded to speak to The Observ proved The Negation in the Text is so express so absolute and peremptory that there cannot be the least doubt of the truth of it Indeed as to the application of this to a mans self in Hypothesi so there may be many doubts arising in the Soul concerning it but as to the Thing it self in Thesi nothing more sure and certain than it is You have it asserted not only in this single Scripture but in divers others also Joh. 3.18 He that believeth on him is not condemned neither is nor ever shall be Joh. 5.24 Verily verily I say unto you Christ would have Believers fully settled in the belief of this precious Truth and therefore he premises asseveration upon asseveration and gives you his own Authority for it he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Read Joh. 3.16.36 Mark 16.16 1 Thess 1.10 If you look into the Text for I 'le go no further you will find a double Argument or Ground for the Non-condemnation of Believers The strength and import the Illative therefore opened 1. The First lies couch'd in the Illative Particle There is therefore now no Condemnation c. What doth this therefore point to when that is found out we must then enquire what there is of strength in it to prove and bottom Non condemnation upon For Answer to this Expositors do somewhat differ about it Some make it to refer to all that goes before from the 16 v. of the 1 Chapt. Est conclusio totius superioris disputationis à v. 16. primi Capitis Beza 'T is a Conclusion drawn from all that hath been taught hitherto Deodate Others limit it to some special part of the Apostles foregoing Discourse in this Epistle And so some apply it to what he had laid down in the 3 4 5 Chapt. where he insists upon Justification and proves at large that Believers are justified and that through the Righteousness of Christ which being so from this their blessed state and this gracious act of God upon them he here infers There is therefore now no Condemnation c. Others again make the Spring-head of the Inference to lie in the 7 Chapt. especially in the close of it Paul there thanks God who had delivered him from the body of sin through Christ he says with his mind his renewed and sanctified part he served the Law of God though with the flesh the carnal and unregenerate part he served the law of sin Now * Thus Bucer Insert ad illud in proximâ sectione Gratias ago c. Thus Pareus Illatio est valdè vehemens ex praecedenti querelâ Gratulatione Thus Musculus Nulla Condemnatio c. Quare referendum est istud exordium ad Gratiarum actionem capitis praecedentis quà dixit Gratias ago c. Thus Tolet Connexa est haec sententia ultimis praecedentis capitis verbis ex ipsis deducitur Pendet initium hoc tam saustum faelix ex hoc quod ultimò dictum est in fine praecedentis Corn. Mussus from this he draws the Conclusion There is therefore now no Condemnation c. I for my part will not limit the Inference to the One or to the Other but I 'le take in All yet I 'le consider the whole in its main Parts viz. Justification and Sanctification The Non-condemnation then of persons in Christ may be proved by or is grounded upon Non condemnation of Believers proved from their Justification 1. Their Justification He that is a justified man cannot be a condemned man for these two are contrary and incompatible If it be justifying it cannot be condemning if it be condemning it cannot be justifying There being in justification an acquitting absolving discharging from Guilt how can this consist with the condemning of one as guilty or because guilty this would be a plain contradiction oppositum in apposito 'T is with Law-contraries as 't is with Physicalcontraries upon the position of the one there needs must be the exclusion or negation of the other now Justification and Condemnation are Law-contraries ergo c. The Apostle argues upon this v. 33. Who shall lay any thing to the charge of Gods Elect and surely there must be charging before there can be condemning but there can be none of that why because it is God that justifieth The Believer being justified and justified by God too he must needs be exempted from Condemnation He that will not acquit the guilty will not condemn the righteous * Prov. 17.15 for both are equally an abomination to the Lord Now the justified person is a righteous person for else what doth his justification signifie and will the righteous Judge condemn a righteous person 'Pray that you may the better perceive how the deduction in the Text is grounded look back a little into the Epistle and see what the Apostle there lays down concerning Justification He says and this is the main Position upon which he doth but enlarge in all his following discourse Therein is the righteousness of God revealed from faith to faith ch 1.16 Even
reason or proof of the Thing spoken of The Expression as shall be hereafter opened notes that near and intimate union which is betwixt Christ and Believers Now shall there be Condemnation where there is such an Vnion what in Christ and yet under Condemnation those that are so near to Christ here shall they be set at an eternal distance from him hereafter will the head be so severed from his members when Christ is in Heaven shall a part of him lie in Hell O no! a limb of Christ shall not perish Besides upon this union there is interest in all that Christ hath done and suffered he that is in Christ hath a right to all of Christ the Obedience Righteousness Merits Satisfaction the Life Death Resurrection Intercession of Christ all are his who is in Christ It being so how can this person miscarry The Apostle upon this triumphs over Condemnation v. 34 Who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us What there is in each of these Heads the Death Resurrection Exaltation Intercession of Christ to secure those who are in him from Condemnation shall in due time if God please be fully made out but that is not now to be done Only for the further confirming of the Truth in hand let me a little descant upon the Question which the Apostle here doth so triumphantly propound Who is he that condemneth He seems to challenge all inferiour Accusers and bid them do their worst he hangs out a Flag of Defiance to all who saith he will attempt or in case they should attempt would be able to carry on such a thing as the condemning of those who are in Christ For God himself who must be spoken of with all reverence he will not for he justifies and he cannot justifie and condemn too his justice is satisfied he hath declared that he hath accepted of Christs satisfaction made in the sinners stead and he will not be satisfied and yet condemn Then to be sure Christ will not for his great design was to prevent and keep off this Condemnation this was the very thing which he had in his eye in his great and most blessed undertaking he 's so far from doing this himself that he will not suffer it to be done by any other Come to sin that shall not for that is pardoned expiated by the blood of Christ that is condemned it self Rom. 8.3 and a condemned thing shall never be a condemning thing The Law cannot for that is fulfilled by the Surety and that is appealed from as not a proper judge and Believers are not under it i. e. as to its vis damnatrix but under Grace Rom. 6.14 The Gospel too will not because its conditions are performed though imperfectly yet sincerely which it accepts of It appears then by this Induction that there is there shall be no Condemnation to them who are in Christ Jesus So much for the Proofs or Grounds of the Truth in hand Observe that I have onely instanced in those which the Text leads me to for divers others might have been produced as Gods eternal electing Love the Covenant of Grace the earnest of the Spirit c. but these I pass by Nothing remains but the Application VSE 1. The misery of all out of Christ And First This proclaims the misery of all who are not in Christ Jesus The Cloud is not so bright towards Israel but 't is as dark towards the Aegyptians the Point is not so full of Comfort to Believers but 't is as full of Terrour to Unbelievers Here 's the very marrow and sweetness of the Gospel for the one and yet withall here 's the bitterest Gall and Wormwood of the Law for the other There 's no Condemnation to them who are in Christ what more sweet but there 's nothing but Condemnation to them who are out of Christ what more dreadful Art thou a Christless graceless unbelieving impenitent person do not deceive thy self this exemption from Condemnation belongs not to thee The Apostle doth not say there is no Condemnation and so break off but that none may flatter themselves and presumptuously apply that to themselves which belongs not to them he puts down the Subject which onely is concerned in the Priviledge Oh! you who are out of Christ know it and be assured of it there is Condemnation to you you are condemned * Joh. 3.18 already in the Sentence of the Law and it will not be long before you be actually solemnly condemned by the Sentence of the Judge so many Unbelievers so many condemned persons And if so is it nothing to you to be condemned what a dreadful word is Condemnation how should we all fear and tremble at the hearing of it All the evils of the present life are a meer nothing meer trifles to this put all afflictions calamities miseries together one Condemnation out-weighs them all Sickness pain poverty sufferings all are light inconsiderable things in comparison of this I cannot but stand and wonder and be filled even with amazement at the woeful stupidity and security of Sinners out of Christ the Condemnation of God hangs over them wherever they are or go they are no better than condemned men and yet how merry jovial unconcerned are they Good God what shall we say to this Amongst us what a sad spectacle is it to see a poor Malefactor that is condemned by man and to be executed within a few days altogether unaffected with his condition he spends that span of time which he hath to live in feasting drinking trimming and dressing of himself and considers not that he is a condemned man and must dye within a day or two Ah Sinners this is your State nay yours is much worse for you are under a far worser Condemnation even the Condemnation of the great God and that too to dye eternally And yet how do you carry it you please the flesh take your fill of sensual pleasures you * Amos 6.5 6. chant to the sound of the Viol drink wine in bowls live a merry life nothing troubles you no though the dreadful Sentence of God be pass'd upon you and is ready to be executed every moment yet all is well in your thoughts what prodigious security is this * Dan. 5.5 6. Belshazzar in his cups and height of mirth when he saw the hand writing upon the wall this made him tremble Sinner thou art at ease sporting thy self in thy worldly delights look but into the Word there 's a dreadful hand-writing against thee there 's Condemnation written over and over in broad and legible characters as thy portion wilt not thou fear Surely 't is sad dancing over the mouth of Hell there 's but a breath betwixt thee and everlasting flames and yet art thou secure is eternal misery a thing to be dallied with or slighted If men were not down-right
be in it I tremble to think of that distress that you will be in at the Great day though now you are quiet and unconcerned * Undique erunt tibi angustiae hinc erunt accusantia peccata tremeda justitia subter patens horridum Chaos desuper iratus Judex intùs Vermis Conscientiae foris ardens mundus Be●n de Consc when your sins shall fly in your faces and accuse you when the tremendous justice of God shall affright you when if you look downwards there 's an Hell ready to receive you if upwards there 's an angry Judge if inwards there 's the Worm of Conscience if about you there 's a World all in flames O what a time will this be what would you then give to be in Christ take heed I beseech you of an after-wisdom VSE 2. To exhort all to make sure of exemption from Condemnation Secondly I would exhort you to make sure of this exemption from Condemnation to labour to be in the number of those to whom there is no Condemnation 'T is infinite mercy that such a thing is attainable surely he must be strangely besotted and utterly void of all sense of eternity who doth not with the greatest care and diligence put in for a share in this happiness No Condemnation Justification here and Salvation hererfter what can be so worthy of our utmost pains and endeavours as these what pitiful trifles and very Nothings are all other things in comparison of these 'T is no great matter how things go at present if the future everlasting state may be secured O that all your thoughts desires pursuits might be swallowed up in this You dread such and such Evils here alas what are these to the eternal Evils which have been set before you you are set upon the worlds good and what is that to an endless blessedness in the Vision and Fruition of God in Heaven think of Hell and nothing here will be very evil and of Heaven and nothing here will be very good Should you come to a condemned man and talk to him of the riches honours crowns and scepters of this world Ah! saith he what 's this to me I am a poor condemned man can you tell me how I may get out of the condemnation that I lye under then you 'l say something which will suit my condition Why Sirs you trouble your selves about the getting of wealth the greatning of your selves in the world but you do not consider you are condemned men such you were as you came into the world * Rom. 5.18 By the offenos of one judgment came upon all to Condemnation and there 's a worser Condemnation for you when you shall go out of the world O what have you to do but to get out of this Condemnation 'T is to be feared that the greatest part of men not out of any want of mercy in God or from any thing to be charged upon God but meerly through their own sin and folly will perish therein you read of the condemning of the world 1 Cor. 11.32 Now therefore what are you or what do you do that you may be exempted from the general misery Certainly if you lye in the common State and live in the common Course you must perish in the common Condemnation think of it and make some timely provision against it Your Judge deals very graciously with you he warns you before hand tells you how his terrible Sentence may be prevented nay he offers Life and Pardon to you if you will but accept of it and after all this will you force him to condemn you then 't will be Condemnation with a witness I would upon this Consideration be the more earnest with you in the present advice because though this Condemnation will be sad enough to all yet to you it will be superlatively sad you living under the Gospel where the way of Salvation is set before you where tenders of Grace are made to you if you be not wise and serious in securing the main this will not only make your Condemnation more unavoidable * Heb. 2.3 How shall we escape if we neglect so great Salvation but also more intolerable 't will be Condemnation with an Accent or Emphasis to you * Joh. 3.19 This is the Condemnation that light is come into the world c. The Scripture speaks of * Matth. 23.14 greater damnation 't will be great damnation to Pagans and Infidels but greater damnation to Christians According to the different measures of that Gospel-light and Gospel-grace which men live under so will the different measures of their future misery be if they live and dye in impenitency and unbelief O how will these aggravate your Condemnation if there be one place in Hell hotter than another that very place shall be yours whilst others shall mitiùs ardere * Matth. 12.23 24. Thou Capernaum which art exalted unto heaven c. but I say unto you that it shall be more tolerable for the land of Sodom in the day of judgment than for you What persons are to do that it may be No-Condemnation You will ask me What are we to do that it may be to us No-Condemnation For answer to this several Directions might be given and much enlarg'd upon but I will give you only five or six and be but short upon them First 1. Dir. Let sin be condemned in you and by you For thus the case stands sin must either be condemned by you or you for it a condemnatory Sentence must pass either upon the Sin or upon the Sinner and is it not better it should pass upon the Sin rather than upon the Sinner that it should dye rather than you should dye O let not Sin live in you nor do you live in it for if it be so it will be Condemnation This sin is the condemning thing had there been No Sin there had been No Condemnation 't is that and that only which makes the Creature liable to eternal Death * Rom. 6.23 the wages of sin is death Did not the Malefactor break the Law by stealing murdering c. he would not be obnoxious to the Laws penalties and so 't is here We violate Gods Law upon that violation there is guilt upon that guilt there is obnoxiousness to punishment and to a Sentence of Death O take heed of sin here lies the evil of it it exposes to and ends in eternal Condemnation it pleases the Sinner for a * Heb. 11.25 season and then entails everlasting wrath upon him Was it not for this a Life in sin would be a fine Life I must recall my self a Life in sin a fine Life no was there no Hell hereafter yet such a Life would be and is a base sordid cursed Life but Hell and Wrath and Condemnation and all follow upon it and this spoils the pleasures and delights of a sinful Life Who would not fear and shun Sin a Child of
also so to walk even as he walked Many will be saying they are in Christ pretending to Union with him I but do they walk as he walked do they live the Life of Jesus do they conform to his example He that doth not thus do he may say he abides in Christ but he doth but say so 't is not so in truth and reality 3. Take but one place more Joh. 15.2 Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit As this Text holds forth a twofold Vnion 'twixt Christ and men so it was spoke to but even now I am only now to consider it as it may be improv'd for tryal Some are in Christ but 't is not by real insition but only by external profession and Church-membership which will avail them but little for notwithstanding this they are cast forth as dead branches and gathered and cast into the fire and burnt as you see ver 6. and all this befalls them because they bear no fruit Others are in Christ in a saving and special way which is the thing to be enquired after For the finding out of which let me ask you what fruit doth grow upon you are you so in Christ as to be fruitful then you are in Christ indeed He will have no dead barren branches in him for that would reflect dishonour upon the Root All who are united to him shall bring forth fruit * Joh. 15.5.8 much fruit good fruit fruits meet for repentance Matth. 3.8 fruits of righteousness Phil. 1.11 fruitfulness in every good work Col. 1.10 And if so O how many empty barren professors are declared to be out of Christ by this Evidence Thus I have shown both from the double bond of the Vnion and also from some notable trying Scriptures how you may know whether you be really internally specially in Christ Jesus so as that you may with well-grounded confidence lay hold upon the Non-Condemnation here pronounced to such So much for the first Vse VSE 2. Exhortation to get this Vnion with Christ The Second shall be to exhort you all to endeavour to get into Christ O that you would with the greatest diligence make out after this blessed Union What can be so desirable as it what so worthy of your endeavours as to be one with Christ to have a Soul so nearly so inseperably knit to him what a great thing is this It was exceeding high in Paul's eye * Philip. 3.8 9. who counted all things but loss for Christ c. wherein why that he might be found in Christ i. e. be in him as his Head Root Surety City of Refuge c. for the expression admits of these several illustrations though I think the last is most proper Now did he thus highly esteem and value this being in Christ and shall we slight and make little of it Surely my Brethren 't is better not to be at all then to be and yet not to be in Christ better no Union 'twixt Soul and Body then to have that and yet no Union of the Soul with Christ Here 's No Condemnation but for whom only for them who are in Christ to such there 's no condemnation to others there 's nothing but condemnation as hath been often said doth it not highly concern all therefore to endeavour to be one of them who are in Christ To enforce the Exhortation I 'le give you but one Motive but that will be a very comprehensive and considerable one 'T is this Union with Christ is the foundation of all Good by and from Christ 'T is the fundamental blessing I mean with respect to application there can be no application of what Christ hath purchased without antecedent Vnion with his Person 't is the very basis upon which all is built the leading blessing the inlet to all the grace of the Gospel the ground of all communion and communication Ah Sinner thou canst hope for nothing from Christ unless thou beest in Christ without Christ and without hope go together Eph. 2.12 I say Vnion is the foundation of all Communion So 't is in Nature so 't is in Grace too * 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption mark it 't is first in Christ Jesus and then he is wisdom righteousness c. As it was with Christ in his Manhood first that did participate of the Gratia Vnionis in its being united to the Godhead and then after this all other grace was poured out upon it So 't is with the believing Soul 't is first taken into Union with Christ and then upon that all blessings priviledges benefits are conveyed to it You know the member receives nothing from the head unless it be united to it so 't is with the branches in reference to the root and so here without union with Christ there 's no justification no pardon no reconciliation no adoption no salvation by him for 't is a most certain truth omnis communio fundatur in unione If you be one with Christ and in him all is yours 1 Cor. 3.21 22 23. All things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christ's and Christ is God's Here 's a vast propriety and possession but 't is all founded upon Vnion we being Christ's so God is ours the promises are ours heaven is ours life death c. all is ours As the Wife upon the conjugal Vnion hath a right and title to all that her Husband hath so as that she may say Vbi tu Caius ibi ego Caia a proverbial speech used among the Romans at their Marriages so the Believer being joyned and married to Christ all that Christ is or hath becomes his but without this Union there 's nothing to be expected by him or from him It pleases God to deal altogether with men according to their union and according to the head which bears them now there are two publick Heads to one of which every man and woman in the world doth belong these are the two Adams of whom you read 1 Cor. 15.45 There 's the first Adam and all the unregenerate Seed are united to him as their head and upon their union with this head they derive nothing but guilt and wrath and condemnation Then there 's the second Adam Christ Jesus and all the regenerate Seed are united to him as their head and he by vertue of union also communicates pardon of sin peace with God justification eternal life c. Both of these Adams and publick Heads proceed by the Law and upon the terms of Vnion for * Sicut per peccatum Adami non potuissemus peccatores fieri nisi fuissemus in ejus lu ●bis ita per justitiam Christi non-poss●mus
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
life nay should God leave him to his liberty to make his own choice and fully assure him of his future blessedness let his choice be what it would yet he would chuse to live the spiritual rather than the carnal life was there no Heaven nor no Hell yet the sincere Christian would be for holy walking because of that excellency and intrinsick goodness which he sees in it 2. Walking after the Spirit is pleasant delightful comfortable walking that which begets true peace solid joy unspeakable comfort in the Soul The more spiritual a man is in his walking the greater is his rejoycing O * Psal 119.165 what peace have they who thus walk The Flesh must not vye with the Spirit about true comfort men exceedingly mistake themselves when they look for pleasure delight and satisfaction in a fleshly course alas 't is not there to be had It s very sweet is bitter there 's gall and wormwood even in its hony * Prov. 14.13 Even in laughter the heart is sorrowful and the end of that mirth is heaviness It promises indeed great things but it falls exceedingly short in its performances eminently it doth so in its promises of joy and comfort True peace is onely to be found in a holy course Rom. 8.6 To be spiritually minded is life and peace life hereafter peace here 2 Cor. 6.10 As sorrowful yet always rejoycing 2 Cor. 1.12 Our rejoycing is this the testimo●● of our Conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world There 's no comfort like to that which attends * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 1. c. 9. holy walking the true Christian would not for a world exchange that joy which he hath in his Soul in and from Meditation Prayer the Word Sacraments Promises mortification of sin holiness communion with God the hope of glory for all that joy which the Sinner hath in the way of sin and in his sensual delights Would you have the * 1 P●t 1 8. joy which is unspeakable the * Phil. 4.7 peace which passeth all understanding the * Job 15.11 consolations of God which are not small O walk after the Spirit Men have false notions of Religion which experience must confute the Devil belies and misreports the ways of God as if a godly life was a sad pensive melancholly life pray try and then judge be perswaded to fall upon this heavenly course and then tell me whether * Prov. 3.17 wisdomes ways be not ways of pleasantness and all her paths peace Psal 119.14 I have rejoyced in the way of thy testimonies as much as in all riches The Flesh is outdone by the Spirit if it gives some outward flashy joy the Spirit with advantage gives inward solid abiding joy should not this allure you to walk after it We always love to walk where our walking may be most pleasant and delightful surely to walk with God to live in communion with Father Son and Spirit to be taken up in the contemplation and fruition of heavenly things to be always sucking at the breasts of the Promises to act in the daily exercis● of Grace I say surely this must needs be pleasant and delightful Walking indeed And the Spiritual Walker hath not onely this peace and satisfaction whilst he lives but in a dying hour too he is full of comfort O the Soul-chearing reflexions which he then can make upon an holy life O that heart-exhilerating prospect which he hath of the World to come whether he looks backward or forward all administers ground of rejoycing to him Is it thus with the Sinner the Sensualist alas 't is quite otherwise when Death comes and lays his cold hands upon him what bitter pangs of Conscience doth he feel what dreadful terrours do sill his Soul how doth the sense of Judgment and Aeternity strike him with astonishment All his sensual Comforts do now fail him and he did not live so full of joy but he dyes as full of sorrow This shall ye have of mine hand ye shall lye down in s●rrow Isa 50.11 but Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 3. This is blessed Walking for it evermore ends in salvation It do●● not onely at present evidence Non-condemnation and Vnion with Christ but it assures of Heaven and certainly brings to Heaven at last Holiness and Happiness never were never shall be parted Every motion hath its terminus or end the End of this motion or walking is eternal rest Rom. 8.13 If ye through the Spirit do mortifie the deeds of the body ye shall live Gal. 6.18 He that soweth to the Spirit shall of the Spirit reap life everlasting Prov. 12.28 In the way of righteousness is life and in the path-way thereof there is no death so that if you will be perswaded to enter into and to hold on in the way of the ●pirit it will infallibly lead you to eternal life and what can be spoken higher The sum of all is this I here set * Jer. 21.8 life and death before you if the One will not allure you to an holy heavenly conversation nor the Other deter you from a sinful carnal conversation I have then no more to say but surely such as have any sense of God of the worth of the Soul and of the things of the world to come they will resolve for the spiritual life * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Athenag Leg pro Christian p. 35. Athenagoras in his Apology for the primitive Christians states their practice thus If saith he we did believe that we should onely live the present life there might then be some room for suspicion that we might be as wicked as others indulging flesh and blood and drawn aside by covetuousness and concupiscence but we know that God is privy not onely to all our actions but to all our thoughts and words that he is all light and sees what is most hid in us and we are fully perswaded that after this life we shall live a much better life with God in Heaven and therefore we do not live as others do whose life will end in Hell fire O that we could as easily draw men to the heavenly life as we can apologize for those who live it or set down the grounds and reasons why they live it And now you who are Flesh-followers will nothing prevail with you shall all these Considerations be ineffectual will you yet persist in your fleshly course though an Angel with a drawn sword stands before you to stop you in your evil way yet * Numb 22.22 Balaam-like will you go on will you set your selves in a way that is not good as the wicked are described Psal 36.4 are you at that language * Jer. 18.2 We will every one walk after our own devices and we will every
guide and the giver of the spiritual life as the Soul gives life to the Body so the Spirit of God gives life to the Soul in which respect he is called * Dicitur Spiritus vitae quód animam vegetet vivificet divinâ gratiâ Contzen Sicut Spiritus naturalis facit vitam naturae sic Spiritus Divinus facit vitam Gratiae Aquin. the Spirit of life And this Life or Quickening by the Spirit is either that which is at the first Conversion or that which is subsequent and follows after Conversion 1. First there is that Life which is proper to the first Conversion When the Sinner is converted he 's quickened or made alive for indeed till that great work was done in him in a spiritual sense he was no better than a dead man before renewing grace there 's no life 'T is the regenerating Spirit which inspires this into the Soul I say into the Soul for that 's the receptive subject of this Life There is another Life or quickening to be wrought also by the Spirit which is proper to the Body of which the Apostle speaks here Verse 11 shall also quicken your mortal bodies by his Spirit that dwelleth in you in reference to which Christ too is called a quickening Spirit 1 Cor. 15.45 but the proper subject of the present and spiritual enlivening by the Spirit is the Soul Now take a man before Conversion he hath a Soul spiritually dead he lives the life of Nature the common animal life and that 's all but when the Spirit comes and renews him it breaths a divine and excellent life into him Eph. 2.1 You hath he quickned who were dead in trespasses and sins Luk. 15.32 for this thy brother was dead and is alive again The Spirit of life is the Spirit of regeneration and he working as a regenerating Spirit is the Spirit of life 2. There is the Spirits quickning after Conversion For this in such a sense is a continued abiding repeated act we are but once regenerated and therefore but once habitually quickned but the actual and subsequent quickning is renewed and reiterated from time to time This lies in the exciting and actuating of the several Graces the taking off the deadness of the heart in holy Duties the drawing out of vigoxous and lively desires after God and Christ the raising and stirring up of the Affections c. And all this is done by the Spirit of life also the life and liveliness too of a Christian is from the vital quickning influences of the Spirit without which there can be no spiritual vivacity in him Therefore the Spouse pray'd * Cant. 4.16 Awake O North wind and come thou South blow upon my Garden that the Spices thereof may flow out she directed her prayer to the Spirit and what did she pray for for that which I am upon viz. the enlivening and exciting of her Graces she expresses it metaphorically but this was the thing which her Soul breath'd after To apply this in a word for 't is not a point which I intend to stay upon Sirs V. S. R. You see whether you are go for life Here 's the Spirit of life to him therefore you must apply your selves for life 't is the living Spirit which must make you live Are you not spiritually dead is not this the sad condition of all who lie in the Natural State what are such but as so many walking Ghosts they are no better than dead even whilst they live as the Apostle speaks of the Widow that lives in pleasure 1 Tim. 5.6 is not Grace the Life of the Soul what is Life it self but a kind of Death without Christ and Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius Alas you may move walk breath eat drink sleep put forth all the several acts of the animal Life and yet for all this in reference to any spiritual Life be but dead persons And is it so with any of you O why do you not fly to the Spirit of Life that you may be quickned God convince you of the misery of spiritual Death that you may endeavour to get out of it and God convince you of the glory excellency necessity of the spiritual Life that you with the most earnest desires pursue after it what is is to have the Life of Nature and to want the Life of Grace to have living Bodies without and dead Souls within to be able to doe whatever is proper to Nature and not to be able to put forth one vital act of Grace Is not the spiritual death a certain forerunner of the eternal death can he that is dead here being without God hope to live with God hereafter O that you would be persuaded to make out after the spiritual Life I would in hearty desires say that for every dead Soul which they once wrote upon the Tomb of dead Brutus utinam viveres would to God that thou mightest live But how shall that be accomplished why thus here 's the Spirit of Life whose Office it is to quicken the dead whoever thou art therefore if thou wilt but betake thy self to this Spirit he can and he will give thee Life Life thou must have for 't is better to have no Life than not to have this Life Life thou maist have nay Life thou shal● have if thou wilt but implore improve wait depend upon this Spirit of Life Further you that are Saints in whom the quickning Spirit hath effectually wrought yet do not you find your selves too often under great deadness certainly you are great strangers to your selves if you do not find it to be so you are not dead yet often under deadness O now whenever 't is so with you and you groan under it as your burden do you also apply your selves to this Spirit of Life You go to Duty attend upon Ordinances pray hear the Word receive the Sacrament and you would fain be lively in all would you be so indeed look upwards then as knowing 't is the Spirit of Life that must make you so Quickning Grace is very pretious to the Soul that is sincere a Child of God cannot be without it he cannot be satisfied in the bare having of grace unless it be lively nor with the bare performance of Duty unless he be lively in it How earnest was David in his prayers to God for it Psal 119.25 37 40 88. Quicken thou me according to thy word Quicken thou me in thy way Quicken me in thy righteousness Quicken me after thy loving kindness the earnestness of his desires after it made him go over it again and again And no wonder it is so for how sweet are Ordinances to a gracious person when he hath life in them when therein he can get his Graces up his Affections up and lively when he prays and hath life in prayer hears and hath life in hearing receives and hath life in receiving O then great is his joy Deadness very much hinders Comfort in
Mihi placet ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nominativus positus sit absolutè loco Genitivi ut sensus sit cum enim effet impossibile c. Erasm Fateri necesse est Panli orationem mutilam esse imperfectam nifi dicamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positum esse absolute loco secundi Casus quo Graeci eo firmè modo utuntur quo Latini Casu auferendi c. Justin Some would read it absolutely and change the Nominative Case into the Genitive the Greeks using that Case as the Latines do the Ablative in that form of expression thus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law being unable in that it was weak through the flesh God sent c. Some take it in the Accusative Case and put in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impossible part of the Law God performed or made good by the sending of Christ Some change the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was the impossible of the Law or to the Law that God supplied by the sending of his Son this comes neerest to our Translation * Impossible legis i. e. impossibilitas implendae legis ex eo procedebat quoniam Lex infirma erat per Carnem Tolet. Some make the impossibile Legis to be taken Substantivè for impossibilitas implendae Legis which impossibility of fulfilling the Law proceeded from hence because the Law was weak through the flesh ‖ So Camerarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Articâ constructione usitatà accipi commodè potest pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Propter impotentiam Legis eò quod per camem erat infirmata Pare Some tell us the Words are an Atticism and they make a double Atticism in them 't is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the sense of them runs thus For the impotency and inability or because of the impotency and inability of the Law therefore God sent his Son The * Quùm impotens esset Lex propter infirmitatem carnis c. V. Syr. Ob defectum virium legis quo laborabat in carne c V. Arab. Et cum impotentes cramus ad praestandum mandata legis c. V. Ethiop Ancient Versions bring it in with a Since or Because Since there was an utter impossibility or inability in the Law to justifie or recover lost man therefore God pitch'd upon another way viz. the Incarnation Obedience Satisfaction of his own Son I thought it not amiss to put down these several Explications and Readings of the Words for the satisfaction of more inquisitive persons concerning the Expression it self and the Coherence of the Matter but as to the plain Sense that our Translators as I said before give us very well For what the Law could not do or because of the Laws inability to do in that it was weak through the flesh therefore God sent his Son c. The Sum of the Words in Two Proposi ions I pass from the Letter of the Words to the Matter contain'd in them and that may be sum'd up in these Two Propositions 1. There was something to be done by and for the Sinner 1. Prop. which the Law could not do it was under an impossibility of doing it 2. Therefore the Law could not thus do 2. Prop because it was weak through the flesh For the better understanding of which Propositions 4 Questions answered it will be necessary to resolve these Four Questions 1. Of what Law doth the Apostle here speak 2. What was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law could not do 3. How is the Law said to be weak 4. What is meant by the Flesh from which the Laws weakness proceeds First Of what Law doth the Apostle here speak 1. Quest What Law is here meant when he saith What the Law could not do I answer Of Gods own Law and that too in its strict and proper acceptation Answ For the Word Law is taken sometimes in an improper allusive Metaphorical notion as in the Verse foregoing where you read of the Law of the Spirit and of the Law of Sin which is nothing but the power and commanding efficacy of the Spirit and of Sin But here in this Verse 't is to be taken in the strict and proper notion of a Law viz. as it notes that declaration or revelation which God the great Law-giver hath made of his Will therein binding and obliging the reasonable creature to duty I know Some understand the Law here of that * Lex mentis quae impleri non poterat propter carnem peccati Tolet. Crediderim ego non hic legem Mosis sed legem illam mentis accipiendam esse Justin Potest de lege mentis intelligi quam supra dixit velle facere bonum sed per infirmitatem fragilitatem carnis implere non posse Orig. Law of the Mind spoken of Chap. 7.23 which lies in strong propensions efficacious and commanding impulsions to what is holy and good springing from the Sanctifi'd nature in regenerate persons But I conceive this interpretation is not so genuine nor so well suiting with the Apostles Scope in the words where he is treating not of the Law which is in some persons but of the Law which is imposed upon all of that Law the righteousness of which was to be fulfilled as it follows Vers 4. and therefore it must be understood of Gods own Law that being it which Christ was to fulfil and satisfie and not any other Law Since then the Words point to the Law of God we must bring the Question into a narrower compass and enquire What Law of God is here spoken of For answer to which that I may as much as I can avoid unnecessary excursions I shall only say this That 't is either that Primitive Law which God impos'd upon Adam and in him upon all mankind upon the keeping of which he promised Life upon the breaking of which he threatned death it being the Summary of the Covenant of Works Or else 't is that Law which God gave the people of Israel from Mount Sinai namely the Decalogue or Moral Law Which Law was but a new draught of the Law first made with Adam for that being by his Fall much defac'd nay almost quite obliterated as it was written in his heart it pleas'd the Lord to copy it out again and to write it afresh in Tables of Stone in fair and legible Characters And this too was a Scheme or Transcript and Summary of the Covenant of Works first made with Adam though it was not given to the people of Israel purely and absolutely as the Covenant of Works for in reference to its end and design there was much
Love to come and to do as he did Sending is an authoritative act amongst men 't was so in God towards Christ the Father did not proceed with him in a way of meer offer or bare proposal or intreaty but in a way of authority he laid his injunction upon him to assume flesh and in that flesh to make satisfaction Therefore when Christ entred upon this work speaking to his Father he saith * Heb. 10.7 Lo I come in the volume of the book it is written of me to do thy will O God And when he was discoursing of laying down his Life he adds * Joh. 10.18 This commandment have I received of my Father the Apostle also tells us that * Phil. 2.8 he became obedient unto death even the death of the cross which obedience necessarily supposes a command And Christ was under a command in reference to his incarnation as well as to his death and passion for indeed without that there could have been none of this therefore the Text saith God sent him in the likeness c. that is God ordered him to take our flesh This Sending then of Christ was the Father's authoritative calling of him to the Office and Work of a Redeemer which Call was also back'd with positive and peremptory commands as to the management of both in respect of which God is said to send him for mittere Deus dicitur ubi mandata dat as Grotius glosses upon it And the truth is Christ in the management of the whole work of our Redemption was under acted by and according to his Fathers comuand whereupon God calls him his Servant Isa 42.1 Isa 53.11 and Christ himself speaking to his Father sayes Joh. 17.4 I have glorified thee on the earth I have finished the work which thou gavest me to do mark that which thou gavest me to do intimating that all his Work was cut out for him by the will of his Father So Joh. 4.34 Jesus saith unto them my meat is to do the will of him that sent me and to finish his work Joh. 6.38 I came down from heaven not to do mine own will but the will of him that sent me upon this account therefore Christ may well be said to be sent by the Father In Scripture 't is sometimes God gave him and sometimes God sent him Christ was given in respect of the freeness of the Grace of God towards us and he was sent in respect of the Father's authority over himself 5. Fifthly take one thing more God's Sending of Christ imports his trusting of him with his great designs this comes in too if not directly yet at leastwise collaterally or concomitantly In all sending there is trust when we send a person about our affairs we repose a trust in him that he will be faithful in the management of our concerns God sent Christ that is he put a great trust into his hands 'T is as if the Father had said My Son here 's a great work to be done a work upon which my glory doth infinitely depend all now lies at the stake as this is mannag'd it will be well or ill with Souls Well I 'le send thee I 'le put all into thy hands venture all with thee I know thou wilt be faithful to secure my Glory and to promote the good of Souls I 'le trust thee and none but thee with such great things as these are this I say is imply'd in God's sending of Christ And now by all put together you see how or in what respects Christ was sent and sent by God the Father you may both to strengthen what hath been said and also further to clear it up take his own parallel Joh. 20.21 As my Father hath sent me even so I send you So that look what Christ's sending of the Apostles was in reference to their Office the same was God's sending of Christ in reference to his Office How then did he send them why 1. he designed chose selected them to and for the work of the Ministry 2. He qualified and fitted them for that work 3. He authorized them by his special Commissian to undertake it 4. He sent them out authoritatively to preach the Gospel and laid his commands upon them so to do 5. He reposed a special Trust in them that they would be faithful Just thus allowing for the preheminence of the Person and of his Office did God send Christ which fully agrees with the particulars that have been insisted upon And as to the Apostles Christ had said the same before to his Father Joh. 17.18 As thou hast sent me into the world even so have I also sent them into the world not that there was a * Vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non omnimodam paritatem sed aliquam convenientiam indicat Nam ab alio alio modo alio fine Christus missus est quam Apostoli● Bisterf contra Crellium Lib. 1. Sec. 2 cap. 31. parity or perfect equality betwixt the one and the other only an harmony and great agreement So much for the first thing the opening the nature of the Act. How is Christs being sent consistent with his equality to his Father I proceed to the Second to answer an Objection or to remove a difficulty which here lies before us That which hath been spoken seems to derogate from the greatness and glory of Christ's Person For did God thus send him surely then as some argue he is a Person inferiour to the Father this sending seems to be inconsistent with his equality to his Father if he was sent and thus sent doth not that speak his inferiority to that God who sent him and by consequence that he is not God thus the Socinians argue from it and this is One of those Heads from which they fetch their Arguments against Christ's Deity For the explaining of the Thing and the answering of the Adversary Divines commonly lay down two things about it 1. That Sending doth not alwayes imply inferiority or inequality * See Mr. Perkins on Cal 4.4 p. 271. For Persons who are equal upon mutual consent may send each the other and if the Person sent doth freely concur and consent with the Person sending there 's no impeachment or intrenchment then upon the equality betwixt them And thus it was between God the Father and Christ had he been sent meerly from the Will of the Father whether he Himself would or no then indeed the Case had differ'd and the Objection would have carry'd strength in it but it was quite otherwise For Christ readily consented to and perfectly concurred with the Father and he was as willing to be sent as the Father was to send him Lo I come to do thy Will O God When the Master sends the Servant he goes because he must but when the Father sends the Son he goes readily because his Will falls in with his Father's Will he obeys not upon necessity but upon choice and consent So
some things as 't is plain he was for he knew not the * Vide Najanz Orat. 36. p. 588. precise time of the day of judgment Mark 13.32 as he was God he knew all things so his Vnderstanding was infinite he must therefore have some other Vnderstanding which was but finite in reference to which there might be something which he did not know He also had an humane Will distinct from his Divine Will for what could that Will be which he did submit and subordinate to the Will of his Father but this Luk. 22.42 Nevertheless not my Will but thine be don Then for those Affections which are proper to the Soul 't is clear Christ had them as namely Anger Mar. 3.5 Mar. 10.14 Love Mat. 10.21 Sorrow Mat. 26.38 Luk. 19.41 Fear Heb. 5.7 Joy Luk. 10 21. Joh. 11.15 Pity Mat. 9.36 Mat. 13.32 Now where these three things are most certainly there is a true and real Soul Yet here also our blessed Lord and Saviour is assaulted he hath two Natures which make up his Person his Deity and his Humanity but both of them by several persons are taken away as you heard but now and there are two Essential parts which make up one of his Natures his Manhood viz. Soul and Body but both of these too by several persons are taken away also Marcion divests him of a Body and * See Epiphan vol. 1. p. 743 771. Apollinaris of a Soul the Arrians also are charged with this Heresie these held that Christ had no Soul but that the ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. lib. 5 contra Haeres cap. 11. Deity was to him instead of a Soul and supply'd the office thereof that what the Soul is to us and doth in our bodies all that the Divine Nature was to Christ and did in his Body O what light can be clear enough for their Conviction and guidance in the way of truth whom God hath given up to † 2 Thes 2.11 strong delusions that they should believe lies Are not the Scriptures clear enough in this matter that Christ had a real Soul what was the subject of his inexpressible sorrow and agonies in the Garden but his Soul Matth. 26.38 My Soul is exceeding sorrowful even unto death c. Joh. 12.27 Now is my Soul troubled and what shall I say what did he in special recommend to God when he was breathing out his last gasp but his Soul Luk. 23.46 When Jesus had cryed with a loud voice he said Father into thy hands I commend my Spirit and having said thus he gave up the Ghost what was the part affected in his sore desertion when he cry'd out My God my God why hast thou forsaken me surely his Body could not be the immediate subject of a punishment purely spiritual no that must terminate in his spiritual part the Soul By all this it appears then that Christ was as truly God so also truly Man he having a true Body and a true Soul Yet a little further that I may take in the whole truth Of Christ's submitting to the common Adjuncts c. of the Humane Nature and leave out nothing which may tend to the heightning of Christ's incomparable Love and condescension to Sinners he was not barely sent in Flesh so far as the verity of the Humane Nature is concern'd in his assuming the Essential parts thereof but he also submitted to the common accidents adjuncts infirmities miseries calamities which are incident to that Nature He lay so many Weeks and Months in the Virgins womb received nourishment and growth in the ordinary way was brought forth and bred up just as common Infants are ' bating some special respects shown to him to discover the greatness of his Person had his life sustain'd by common food as ours is was hungry thirsty weary poor reproached tempted deserted c. liv'd an afflicted life then dy'd a miserable death was a * Isal 53.3 man of sorrows and acquainted with grief † Phil. 2.7 made himself of no reputation took upon him the form of a Servant was made in the likeness of man not only in the taking of their Nature but also in submitting to those abasements and miseries which now that Nature is lyable unto his whole life was a life of sufferings wherein as there was enough in his Holiness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Expos Fidei Miracles to shew him to be God so there was also enough in his meanness poverty sufferings to shew him to be Man In a word he took all our infirmities upon him take it with a double restriction 1. To all our † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen de Orthod Fid. l. 3. c. 20. sinless infirmities such as are culpable and carry sin in them they must be excepted for though he was made like to us in all things yet without sin Heb. 4.15 2. To all our Natural infirmities as to personal infirmities such as are proper to this and that Person as blindness deafness lameness c. these Christ did not put himself under for he did not assume this or that Person but the Nature in common and therefore was not lyable to the particular infirmities of Individuums How the Humane Nature in Christ and in us differs but only to those which properly belonged to the common Nature I would carry this a little higher though I have said so much concerning the reality and sameness of Christ's Humane Nature with ours yet you are not in all respects to equalize that Nature as 't is in him and as 't is in us for Substance and Essence 't is one and the same in both yet in other considerations there 's a great disparity for 1. The Humane Nature is solely and singly in us in Christ 't is conjunctly with the Divine 2. We have it in the way of common and ordinary generation Christ had it in a special and extraordinary way 3. 'T is tainted and defil'd in us in Christ 't is perfectly pure and holy 4. In us it hath its proper subsistence in Christ it subsists only in his Godhead Thus I have shewn what this sending of Christ in the Flesh is and what it imports viz. the truth of his Incarnation of his Body and his assumption of the whole entire and perfect Nature of Man and also as the several Heads fell in my way I have out of the Word given you the proof of them I say out of the Word for these Mysteries are only to be known and believed upon the light and authority thereof if it asserts them that certainly must be sufficient to command the belief of Christians who profess in all things to make the Scriptures to be the Rule of their Faith And as to the credibility of Christ's incarnation from rational Considerations in subserviency to and grounded upon Gospel-revelation sundry * Tertull. de Carne Christi Deo nihil impossibile nisi quod non vult
liv'd to see this and yet shall we doubt of the thing surely that would be sad The Ratriarchs and they who lived under the Law had but some dimmer discoveries of it here and there an obscure promise and that was all to them for a long time this was reveal'd but in types and shadows And it was too a great way off from them yet they saw the promises afar off and were persuaded of them as the Apostle tells us Heb. 11.13 and now when Christ is come when the thing is done shall we be doubting and questioning in our selves about it when our light is so clear shall our faith yet be weak Our Lord 's coming in Flesh to redeem Man was that great thing held forth in the Scriptures of the Old-Testament and they are full of it observe that passage Heb. 10.5 5 6 7. Wherefore when he cometh into the world be saith Sacrifice and offering thou wouldest not but a body hast thou prepared me in burnt-offerings and sacrifices for sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy will O God what doth Christ mean by the volume of the book I answer the whole body of the Old-Testament-Scriptures this was not written only in this or that particular Text but you have it all along interwoven into the body of those Scriptures now when the whole stream and current of the Scripture runs to this very thing shall we yet give but a languid assent about it Especially when we have the New-Testament-revelation superadded to the former the New Testament I say which gives us so full an account as to matter of fact in reference to the Conception Nativity Life Death of Christ which shews us how this and that Prophesie pointing to his Incarnation was fulfill'd which asserts it over and over again telling us expresly that the Word was made Flesh God was manifested in the Flesh c. shall we notwithstanding all this yet stagger in our faith about the truth of Christ's being sent in flesh O believe it and believe it steadily so as to look upon it as a thing without controversie Satan hath all along more or less made his assaults upon Christians in this as well as in other matters and no question he 'l do the same to you if it be possible to undermine and hinder your firm assent to it but let him not prevail Firmly to adhere to Christ as sent in flesh 2. But under this branch of Exhortation I am to urge not only firmness of assent but also firmness of adherence I mean this you must believe that Christ was sent in flesh so as to cleave and stick to him as sent in Flesh There are some amongst us whom therefore I cannot but look upon as most sadly deluded and most dangerously erring in the very Fundamentals of the Christian Religion who make little of a Christ in this notion they are all for a Christ within them but as to a Christ without them or a Christ in flesh as born of the Virgin Mary crucify'd at Jerusalem c. I say a Christ thus stated they decry and disregard O that from what I have heard and read I had not too just occasion for this charge T is highly necessary therefore that I should say something to antidote you against this venome that under the pretence of a Christ within you do not lose or overlook a Christ without In a sober sense we are for a Christ within as much as any viz. as he is formed in the Soul at the new birth Gal. 4.19 as he is united to and dwells in believers Col. 1.27 Rom. 8.10 but yet 't is a Christ without as incarnate whom we rely upon for life and salvation as he is so considered we eye him in the great acts of faith and ground all our hope and confidence upon him I have * p. 310. before told you that a Christ as formed in the heart is necessary to justification and salvation for he saves none but those who have this inward work but yet 't is a Christ as formed in the Virgins womb and as dying upon the Cross who is the proper efficient meritorious procuring Cause of Justification and Salvation These two must by no means be parted yet their efficiency or causal influence upon Sinners good is very different for by the one mercy is procur'd by the other 't is only apply'd the impetration is by the Christ without the application only is by the Christ within And therefore though you are to put an high value upon the latter and to endeavour to make sure of it as the way and condition of receiving benefit by Christ yet you are to know that 't is the former by which all is merited and therefore there the great stress of your Faith must lie 't is a Christ as taking flesh and dying in flesh that you must stick unto Matth. 1.21 She shall bring forth a Son and thou shalt call his name Jesus for he shall save his people from their sins Christ the Son of Mary was to save 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners c. the Apostle layes the meriting of Salvation upon a Christ without as coming into the world and not as coming into the heart he who died upon the Cross was slain suffer'd at Jerusalem hee 's the person whom God hath exalted to be Prince and Saviour Acts 5.30 31. The God of our Fathers raised up Jesus whom ye slew and hanged on a tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins surely where persons have not forfeited the very principles of Christianity this is a thing which needs no proof Indeed Christ in the Spirit will very little profit those who disregard him in the flesh But no more of this Paul hath a passage which I would a little open 2 Cor. 5.16 Henceforth saith he know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more how know Christ no more after the flesh what doth he mean by this did he cast off all respects to him all relyance upon him as considered in his Flesh O no! all that he aims at is this he knew Christ no more after the flesh that is so as to have any further converse with him in a fleshly way he did not expect again to eat and drink with him as sometimes the Apostles had done all that external converse was now at an end Or he means that he did not look for any fleshly advantages by him as worldly honor preferment riches c. Or again that he did not know him as in the state of his former abasement and humiliation so the word flesh is sometimes taken more restrainedly
we should have undergone vouchsafed to dye that we might not dye bare himself in his Soul and body as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment due to us here was substitution far above what was in the Law-sacrifices But this * De Servat p. 2. c. 4. passim In Praelect c. 18. with him concur Crellius Smalcius c. and all of that party SOCINVS and his Followers cannot indure to hear of O they rally all their force unite all their strength set themselves with all their might to oppose and beat down this great Truth there are but few of the Evangelical Mysteries which these pernicious Gospel-destroyers do not assault some way or other but as to that which is now before us Christ's suffering dying satisfying in our stead the summ of Gospel-revelation the great Article of the Christian Faith the main prop and foundation of the believers Hope this they make their fiercest assaults upon whatever stands if they may have their will this shall not But alas poor men when they have done their worst it will stand firm upon its sure basis as an eternal unmoveable Truth 't is so established in the Word and so rooted in the hearts of Christians that in spite of the most subtile and fierce oppositions of all gain-sayers it shall abide for ever Well! however let us see what ground we have for our belief of it and surely upon enquiry it will appear we have enough and enough If the Gospel be not clear in this 't is clear in nothing and blessed be the Lord who in a point of such vast importance to Souls hath given the world a revelation of it so plain and full Substitution in the case of the old Sacrifices is not so evidently held forth in the Law but substitution with respect to Christ and his Sacrifice is more evidently held forth in the Gospel Rom. 5.6 For when we were yet without strength in due time Christ died for the ungodly Vers 8. But God commendeth his love towards us in that while we were yet Sinners Christ died for us 1 Pet. 3.18 For Christ also hath once suffered for sins the just for the unjust 1 Pet. 4.1 Forasmuh then as Christ hath suffered for us in the Flesh c. 1 Pet. 2.21 because Christ also suffered for us c. Joh. 10.15 I lay down my life for the sheep Joh. 11.50 Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not Heb. 2.9 That he by the grace of God should taste death for every man 2 Cor. 5.14 15. if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again In all these places the Preposition * Of this and the other Prepositions Grot. de Sat. c. 10. p. 3. c. 9. p. 115. Hoorneb p. 566 567 568. Calor p. 421. c. et p. 453. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used which though not alwayes yet most frequently notes substitution the doing or suffering of something by one in the stead and place of others see Rom. 9.3 2 Cor. 5.20 and so 't is all along here to be taken where it being used of Persons the nature of the matter spoken of the use of the word in parallel Texts as also in Greek Authors gives this sense the preference before any other But suppose this may be eluded the other Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proves the thing undeniably Matth. 20.28 Even as the Son of Man came not to be ministred unto but to minister and to give his life a ransom for many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6 Who gave himself a ransom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all Christ did not barely deliver poor captive-Souls but he delivered them in the way of a ransom which ransom he paid down for them in their stead so as that what they themselves should have paid that he was pleas'd to pay for them This is and must be the sense and import of the word for every one knows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition out of that I know it hath other senses see Heb. 12.2 1 Cor. 11.15 signifies but two things either * 1 Joh. 2.18 opposition and contrariety or substitution and † Rom. 12.17 Matth. 5.38 1 Pet. 3.9 Luk. 11.11 commutation so that the matter will come to this we must either carry it thus that Christ gave himself a ransom against Sinners than which nothing more absurd or else thus that he gave himself a ransom in the stead and place of Sinners than which nothing more true I might further prove it by 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Gol. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us If he had not so been in his own person woe to poor Sinners they must then have ly'ne under it themselves to all eternity What a full and convincing Chapter is that of Isa 53. for the proof of that which I am upon 't would take up a great deal of time to go * This is done by very many Anti-Socinian Writers Particularly see Grot. de Sat. p. 11. c. O that he had not afterwards spoil'd in his Commentaries upon Isa 53. what he had before in this excellent Treatise so nervously and orthe doxly asserted but there he is as weak as here he is strong Dr. Owen against B. p. 499. c. his vindication of the true sense of it against Grotius p. 521. c. over it and to draw out the strength and emphasis of the several expressions in it I must not engage so far But surely the tongue of man could not utter nor the head of man invent any Words or Phrases more plain and apposite for the setting forth of Christ's substitution than what you have there the truth is its edge is every way as sharp against the SOCINIAN who denyes this as 't is against the JEW who denies Christ's Messiah-ship Vers 4. Surely he hath born our griefs and carried our sorrows c. Vers 5. The chastisement of our peace was upon him and with his stripes we are healed Vers 6. The Lord hath laid on him the iniquity of us all or the Lord hath made the iniquities of us all to meet on him Vers 7. He was oppressed he was afflicted c. or as the words are rendred by some it was * So the word Nagas is taken 2 King 23.35 Zech. 9.8 Significat aigere ad solutionem debiti Forer opprimi ad solvendum adigi ab exactore Morus in loc exacted and he answered Vers 8. For the transgression of my people was he stricken Vers 11. for he shall bear their iniquities Vers 12. and he
bare the sin of many Is not all this spoken of our Lord Christ and is there not in it sufficient proof of his susception of the Sinners guilt and bearing the punishment due for it It runs much in the stile of the old Sacrifices they had the sins of the people laid upon them Levit. 16.21 and the Priests too are said to bear their iniquity Levit. 10.17 that Aaron may bear the iniquity of the holy things Exod. 28.38 answerably to which the Prophet tells us that Christ our Sacrifice and Priest too had the iniquities of all believers laid upon him and that he bare them in his own person So the Apostle Heb. 9.28 So Christ was once offered to bear the sins of many c. and that 's a great Scripture 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took them up with him when he ascended the Cross the Apostle uses the word Heb. 7.27 Who needeth not daily as those high Priests to offer up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry up Sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he carried up himself So in the place cited but now Christ was once offered to bear the sins of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is an allusion to the Priests who carried up the Sacrifice and with it the sins of the people to the Altar Christ did the same with respect to his Cross whither he first carried up sin and then he carried or bore it away I have but just mentioned these Scriptures to prove the thing in hand to which should I have spoken as largely as the matter in them would have born or should I now fall upon the refutation of the Adversaries Replys such as they are by which they endeavour to weaken them I should certainly run my self upon unpardonable prolixity To back this notion of these expiatory Sacrifices which were of God's own appointment institution I thought though it would have been but as the holding of a candle to the Sun to have shown that it was the very notion of the Heathens themselves in their idolatrous Sacrifices which whether persons or things they alwayes look'd upon as substituted in the room stead of the offenders themselves but I have altered my purpose because I conceive it will be most proper at the close of the Four Heads which I am upon to bring in all together of what I have to say upon those Pagan-Sacrifices by way of parallel with the true Sacrifices Two Queries propounded answered 'T is no time for us to divide amongst our selves or unnecessarily to run into parties when the common Enemy is in the Field yea making fierce assaults upon us to defend our selves against whom all our united strength will be little enough Otherwise two things should here be further enquired into As Whether Christ underwent the same punishment that was due to the Sinner or onely something equivalent thereunto 1. It having been said that Christ did so far substitute himself in our stead as to undergo the punishment due to us it may be query'd Whether he underwent the idem the very self-same punishment that we should have undergone or only the tantundem that which did amount and was equivalent thereunto To which I answer though I 'm very loth to meddle in points wherein persons eminent for Learning and Piety seem to differ that in different respects both may be affirmed The * Mr. A. Burg. of Justif p. 73 74. Turret de Sat. p. 9. p. 281. punishment which Christ indur'd if it be consider'd in its Substance Kind or Nature so 't was the same with what the Sinner himself should have undergone but if it be consider'd with respect to certain Circunstances Adjuncts or Accidents which attend that punishment as inflicted upon the Sinner so 't was but * Non quidem idem Deo solutum quod debebatur ab iisdem nos etenim debebamus aeternas poenas exolvere verum pependit aequivalens Christus c. Hoornb Socin Conf. p. 253. V. Stegm Photin p. 260. Mr. Baxter's Aphor. p. 26. Life of Faith p. 325. Also the Author of the Great Propitiation p. 71. c. equivalent and not the same The punishment due to the Sinner was Death the curse of the Law upon the breach of the first Covenant now this Christ underwent for he was made a curse for us Gal. 3.13 the Adjuncts or Circunstances attending this death were the eternity of it desperation going along with it c. these Christ was freed from the dignity of his Person supplying the former the sanctity of his Person securing him against the latter therefore with reference to these and to some other things which might be mention'd it was but the tantundem not the idem But suppose there had been nothing of sameness nothing beyond equivalency in what Christ suffered yet that say some would be enough for the making good of the main Truth against the Adversary for 't was not * Dr. Stillingst against Crellius p. 441. necessary to his substitution that he should undergo in every respect the same punishment which the Offender himself was lyable unto but if he shall undergo so much as may satisfie the Law 's threatning and vindicate the Law-giver in his truth justice and righteous government that was enough now that was unquestionably done by Christ Whether Christ took the guilt of our Sin upon himself or only submitted to the punishment 2. Secondly it having also been said that our Saviour took upon him the guilt of our sins it may further be query'd Whether he took the guilt it-self of them or whether he did any thing more than bear the punishment due for them Answ he first took the guilt upon him and then he bare the punishment Far be it from me to assert any thing which may reflect the least dishonour upon Christ I dread with my soul such a thing but I see nothing in the asserting of his voluntary susception of our guilt which hath any tendency to that therefore I hope I may affirm it safely and confidently 't is so far from that that 't was the highest manifestation of his Love and that which was necessary for our Justification There is in sin the macula and the reatus the stain or filth and the guilt of it or there is in it the fact the fault and the guilt the * Suscipiendo paenam non suscipiendo culpam culpam delevit paenam August de Serm. Dom. in Luc. Serm. 37. two former are solely ours but the third and last Christ was pleas'd to take upon himself What is guilt but obligation to punishment if the holy Jesus will freely put himself under that obligation what can be said against it certainly that he might do yet in himself be as
Creature now he designing Life for Life therefore he pitch'd upon blood wherein the life did lye The Apostle tells us Heb. 9.22 And almost all things are by the Law purged with blood and without shedding of blood is no remission and if you look into the Levitical Sacrifices you 'l find what he saith to be true In the Burnt-offering for private Persons there was killing and blood Levit. 1.5 the same in the Peace-offerings Levit. 3.2 8 13. the same in the Sin-offerings Levit. 4.7 16 17 18. and so in the rest And the observation of these commands which run so much upon blood was so necessary that should any of the Priests have dared to have entred into God's presence in any other way than by Sacrifices and the blood thereof he would not have taken it well at their hands yea should they have brought into the Temple never so many Bullocks Rams Goats c. and not have slain them or having slain them had not presented their blood before him according to his Institution they would have done no good either to themselves or others for God to shew his Justice Hatred of Sin c stood upon blood and blood he would have From all this we may infer that those old Sacrifices did not expiate as bare Antecedents or Conditions without which God would not pardon or as the offering of them carried in it some Obedience to God's Commands both of which were common to many other things as well as to them surely there was more in it than so Dr. Stillingfl against Crell p. 516 c. for can we reasonably think that God would have been so positive and so express in his Injunctions about somany Sacrifices so severe in the punishing the neglect of them have ordered the taking away the lives of so many Creatures and have so much insisted upon their death and blood in order to expiation had he look'd upon them only as pre-requisite and remoter Conditions of pardon or common acts of Obedience and that as such only they should be expiatory Certainly had there been nothing in them more than this the merciful Creator would have spar'd the blood of the poor Creatures and would have pitch'd upon some other course which might have seem'd at least more consistent with his Wisdom and Goodness We may conclude them therefore to be Means instituted by God in order to atonement and expiation to the effecting of which by virtue of his own institution and the mevit of the great Sacrifice to come they had a direct and effectual tendency This foundation I have laid for the better understanding of the destroying killing shedding of blood that was in the typical Sacrifices I come now to build upon it with respect to the real Sacrifice Christ Jesus In conformity to them therefore Christ was slain died upon the Cross his body broken his blood spilt c. all which speaks him to be a true expiatony Sacrifice Had he not died and suffer'd he could not have been such but upon that he is not only such a Sacrifice really but eminently the dignity of his Person putting a superlative worth and ●fficacy upon his Death and Sacrifice O what was the death of Greatures to the death of God's Son what was the blood of Beasts to the blood of him who was God Acts. 20.28 for such a●person to die to shed his blood for the expiation of Sin here was a Sacrifice indeed And surely one great end of God in ordering the death of the old Sacrifices was to convince the World of the necessity of the death of this far greater Sacrifice by them he designed in ways best known to himself to lead men to a dying and bleeding Christ How much doth the Scripture spake of his blood and though his whole humiliation must be taken in as making up his Sacrifice yet in special what a stress and emphasis doth it put upon his Death and Blood wherein his greatest humiliation lay with respect to their influence upon the good of Sinners Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins Rom. 3.25 whom God hath set forth to be a propitiation through faith in his blood c. Rom. 5.9 Much more then being now justified by his blood we shall be saved from wrath through him 1. Joh. 1.7 and the blood of Jesus Christ his Son cleanseth us from all sin Rev. 1.5 Vnto him that loved us and washed us from our sins in his own blood 1 Pet. 1.19 but with the precious blood of Christ as of a Lamb without blemish and without spot Mat. 26.28 This is my blood of the New-Testament which is shed for many for the remission of sins Heb. 9.12 c. Neither by the blood of Goats and Calves but by his own Blood he entred in once into the holy place having obtained eternal redemption for us For if the blood of Bulls and of Goats c. Col. 1.14 having made peace through the blood of his Cross Surely there must be some special reason why this blood of Christ is so often mention'd and why the great benefits which Sinners receive by him are in such a way of eminency ascrib'd to it of which some account will be given in the following particular O the severity of God's Justice which nothing could satisfie but the blood of his own Son O the love of Christ who thought not the best blood in his veins too good for Sinners O the truth of his Satisfaction for what could such blood be spilt for but for that what end could be proportionable to such a medium but Satisfaction O the admirable harmony between type and antitype the shadow and the substance Sacrifice and Sacrifice under the Law 't was blood under the Gospel ' t was blood too only that was common blood but this excellent and precious The Fourth Head of the Ends Effects of the old expiatory Sacrifices and how they are applicable to Christ 4. Fourthly if we compare Christ with the Jewish Sacrifices in their Ends and Effects that will further demonstrate him to be a true expiatory Sacrifice What were they atonement and expiation by them God was to be atoned and Sin to be expiated now both of these were designed and admirably effected in and by Christ therefore he was what I am proving That those Sacrifices were of an atoning nature and appointed for that end what can be more plain Here the so often cited Text which indeed is the key to the whole body of the Levitical-Sacrifices doth recur Levit. 17.11 I have given it to you upon the Altar for what end to make an atonement for your Souls where the word used as in very many other places is Caphar which signifies to * This sense of the word justify'd by all Anti-Socinian Writers Franz Disp 15. th 38. Turretin de Satisf p. 208. Grot. de Sat. p. 39. Hoorneb Socin Confut. p. 607. Dr. Stillingfl p. 509. c. pacify
what could there be in them to pacisie an angry God or to to purifie a guilty Sinner what was the blood of a Beast as considered in it self to expiate the sin of a Man The Apostle plainly tells us Heb. 10.4 It is not possible that the blood of Bulls and Goats should take away sin therefore he sayes there was no perfection by the Levitical Priesthood Heb. 7.11 and the Law made nothing perfect Heb. 7.19 in which were offered gifts and Sacrifices that could not make him that did the service perfect as pertaining to the Conscience Heb. 9.9 So that whatever virtue those Sacrifices had further than the taking away of civil guilt ritual uncleanness securing from Church and State-penalties it wholly depended upon the institution of God and the merit of Christ The brazen Serpent heal'd such as were stung yet not from any intrinsick power in it self but only as God was pleas'd to give that power and efficacy to it and so 't was here in the case of the old Sacrifices These four things I have laid down both to clear up the Sacrifices themselves and also because they are of great use to set us right in our conceptions about Christ the great Sacrifice which must be opened by them Answerably now to these two great Ends and Effects of the Mosaical Sacrifices the same were designed to be done and were actually done by the Lord Jesus when he offered up himself to God upon the Cross whereby he also 1. atoned God 2. expiated the sin of the Elect. As God was angry and offended with the Sinner so Christ by his death procur'd atonement pacification reconciliation as the Sinner lay under guilt so Christ brought about the purgation or expiation of his guilt both of these were done by him and that too not only really but in a much higher way than what was done by the old Sacrifices therefore he was a true proper expiatory Sacrifice yea the most eminent expiatory Sacrifice Of atonement and reconciliation by Christs Sacrifice 1. For atonement or reconciliation By Adams Fall a sad breach had been made 'twixt God and Man Sin had greatly incens'd the holy God against his sinful Creatures nay there was a mutual and reciprocal enmity contracted between them Things being in this dismal state the blessed Jesus interpos'd himself in order to the appeasing of an offended God and the reconciling of him and the Sinner the two parties that were at variance For the effecting of which he did not only as a bare Internuntius treat with both or only offer up prayers to the one in which respect Moses atoned God Exod. 34.10 11 12 13 14. and intreaties to the other 2 Cor. 5.20 and so proceed by some verbal interposures but when nothing else would do it he was willing even to lay down his own Life to die as a Sacrifice upon the Cross by this means to bring God and Man together again in amity and love By which death of Christ the offended God was perfectly atoned and reconciled to the Sinner so as that now upon the satisfaction made to him therein he could without any injury to his Justice and Holiness receive the Sinner into his favour and not inflict upon him that wrath and punishment which he had made himself obnoxious unto this is the true notion of atonement and reconciliation by Christ and all that we * Non statuimus Deum irato propriè factum esse propitium sed Christi Satisfactione causas irae divinae obliteratas esse ut salvâ justistiâ suâ possit gratiam exhibere Essenïus p. 253. mean by it But that this was thus done by him what one thing is there in all the matters of Faith wherein the Gospel is more clear and full 1 Joh. 2.2 And he is the propitiation for our sins 1 Joh. 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Rom. 3.25 Whom God hath set forth to be a propitiation through Faith in his blood c. Rom. 5.10 11. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life And not only so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement 2 Cor. 5.18 19. All things are of God who hath reconciled us to himself by Jesus Christ God was in Christ reconciling the world to himself Col. 1.20 21. And having made peace through the blood of his Cross by him to reconcile all things unto himself c. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath be reconciled in the body of his flesh through death So Eph. 2.13 14 c. Isa 53.6 the chastisement of our peace was upon him i. e. by his penal sufferings our peace was made with God 'T is true which our * Socin de Serv● p. 1. c. 8. Adversanies would fain improve to their purpose that all along in these Scriptures the reconciliation is said to be on Mans part as if Sinners were reconcil'd to God not God to them but there 's a special reason for that viz. * Baxters Life of Faith p. 189. because they were the first in the breach they fell out with God before he fell out with them as also because the averseness to reconciliation is on their part wherefore if they be willing to be reconcil'd to God and are actually reconciled to him there 's no question of it but that he is willing to be reconciled to them and is so actually Some would have the reconciliation as on God's part to be spoken of Heb. 2.17 that he might be a merciful and faithful high Priest in things pertaining to God to make reconciliation for the sins of the people where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to the Hebrew Enallage as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as * De Satisf p. 93. Grotius well observes Howerver supposing that this Text doth not so expresly hold forth the thing yet there is enough in those convincing Reasons Arguments and Consequences which the Word elsewhere affords to prove the reconciliation to be mutual as is fully proved by divers Which reconciliation you see was accomplished by Jesus Christ yea by his death and blood so that he exactly answers to the first effect of the Jewish Sacrifices Of the Expiation of Sin by Christ's Sacrifice 2. The for the Second the expiation of sin that also was done with great advantage by Christ his death carried indeed a Sin-expiating virtue in it and was most truly of an expiatory nature Let us a little look into the Scripture see what it saith about this and that we shall find not only to assert the thing but so to assert it as withal to set down and determine the nature and true notion of it I mean this
death he might give a further proof or evidence thereof Besides if this was the main thing designed and effected thereby then in the remission of sin reconciliation with God c. we should owe as much to Christ's Miracles as to his Death than which nothing can be more repugnant to the whole tenour of the Word 2. This would take away the peculiarity or speciality of Christ's death For if there was nothing in it more than bearing witness to the truth or confirmation of the Gospel-doctrine then all the Apostles and Martyrs who ever died did the same in as much as they by dying bore witness also to the truth and confirmed the Gospel-Doctrine then as he saith to us * Matth. 5.47 What do ye more than others we may say the same to him What blessed Jesus dost thou more than others and would not this be a fine question Certainly the death of the Mediator and the death of the Martyr are two different things not only quoad gradum but quoad speciem but if it was as this sort of Men would have it there might be a gradual difference betwixt them but nothing more Must Christ's dying for us amount only to his dying as a Martyr for the truth here 's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but where 's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul laid down his life upon this account and yet saith he * 1 Cor. 1.13 Was Paul crucified for you 3. Nay thirdly if Christ had dy'd only upon this ground and for this end then several of the Martyrs had gone beyond him How readily and chearfully did many of them die how desirous were they of laying down their lives for the Gospel they did not fear death all their fear was that God would not so far honour them as to call them out to suffer it for his sake And when they came to die what abundance of inward peace and comfort had they how were their Souls brim-full of heavenly consolation they had as much thereof as ever heart could hold so much that all their outward torments were nothing to them But was it thus with Christ true he was very ready and willing to die yet there was a time when he pray'd again and again that the Cup might pass from him * Matth. 26.39 42 44. Father if it be possible let this cup pass from me and he had an innocent sinless fear of death for be was heard in what he feared Heb. 5.7 And had he such raptures and extasies of joy at his death as several of the Martyrs had O no! his Soul was * Matth. 26.38 exceeding sorrowful he was under bitter † Luk. 22.44 agonies and conflicts had great terrors in his Spirit c. Now had he dy'd only as they did meerly to have borne his testimony to the truth and for the confirmation of the Doctrine of the Gospel would it have been thus what Saints so full of joy and God's own Son so full of sorrow Saints in their sufferings to have such a mighty presence of God with them and God's own Son to cry out My God my God why hast thou forsaken me Surely there must be something special and extraordinary in his death above theirs and so there was for he had the guilt of all Believers upon him lay under the wrath of God bare the punishment due to Sinners was under the curse of the Law c. these were the sad ingredients in his death which put such a bitterness into it Had there been nothing more in it than bare Martyrdom or what is proper to that how would he have been said to be * Gal. 3.13 a curse for us what singular thing would there have been in his † Phil. 3.8 being obedient to death even the death of the Cross 2. Secondly 't is said Christ dy'd for this end that he might set before men an example of obedience patience submission to God's Will zeal and the like I answer that this was one end is very true but that this was the only end is very false Christ did not design his death to be only exemplary to us but that it should also be satisfactory to God he had in his eye the expiation of our sin as well as our imitation of his example Christ saith the Apostle also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 but was that all no Vers 24. who his own self bare our sins in his own body on the tree here was substitution in our stead susception of our guilt as well as the propounding of an example If Christ should further the happiness of Sinners only in this exemplary way what then would become of the Fathers and of all those who liv'd before he came and dy'd in the flesh who therefore could reap no benefit by his example And this would make the effects of his death to terminate wholly in us and not at all to reach to God whereas he is a Priest in things pertaining to God Heb. 2.17 3. They say Christ dy'd for this end that by his death he might strengthen and encourage faith and thereby raise up men to the assurance of the remission of sin freedom from eternal death the possessing of eternal life c. Answ We grant that Faith receives eminent support and encouragement from this that it gives the highest satisfaction that is possible as to the certainty of Gospel-blessings yet this must not be look'd upon as the primary much less as the only end of Christ's death For 1. the blessing must be procur'd before there can be any assurance of it the thing must be suppos'd to be before persons can be sure of it now how was that brought about but by the death of Christ and if so then the only end thereof was not assurance but there must be another antecedent end viz. the purchasing or effecting of the thing which was to be the matter of that assurance And by that the Scripture mainly represents Christ's death Matth. 26.28 This is my blood of the new Testament which is shed for many for the remission of sins mark it 't was shed for the procuring of this great blessing not for the assuring persons of it 2. This assurance is as much if not more the effect of Christ's resurrection as of his death Indeed for him to die that contributes very much but 't is his dying and rising again that hath the greatest influence upon it 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by what by the resurrection of Jesus Christ from the dead As to purchase and impetration we owe more to Christ's death than to his resurrection but as to assurance and subjective certainty we owe more to his resurrection than to his death therefore the Apostle brings this in with a rather Rom. 8.34 It is Christ
have for this distinction in the sense wherein they use it what is there to be found there to justifie such a thing as an unbloody propitiatory Sacrifice Something I know they offer at but alas 't is that which will not satisfie or command the faith of such who are serious and considerative For instance Gen. 14.18 And MELCHISEDECH King of SALEM brought forth bread and wine and be was the Priest of the most high God whence they thus argue MELCHISEDECH did sacrifice bread and wine there say they was an unbloody Sacrifice and that which was typical of Christ's Sacrifice and of his being offered at the Sacrament modo incruento under the Species's of bread wine therefore there was such a Sacrifice thereat to be offered which accordingly was done first by Christ himself and yet is done successively by his Ministers yea they tell us that this unbloody Sacrifice was the great thing in respect of which he is said to be a Priest * Heb. 6.20 Psal 110.4 after the order of MELCHISEDECH Answ all this is deny'd with the same but better grounded confidence with which it is affirm'd 't is sad that any should build so great an Article of Faith as this is amongst the ROMANISTS upon so weak and sandy a bottom but how much more sad is it that mens zeal should be so fierce upon it as to make it a matter of Life or Death accordingly as 't is believ'd or not believ'd for the truth is that which they call the unbloody Sacrifice hath occasionally been made bloody enough in the death of thousands of Martyrs who could not look upon it as Others do But as to the Argument our DIVINES reply 1. 'T is not evident that what MELCHISEDECH here did was done in the way of a Sacrifice to God 't is said he brought bread wine 't is not said that he offered bread or wine to God there 's a great difference betwixt protulit and obtulit betwixt a civil gift to Men and a religious offering to God * Antiq. Jud. l. 1. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. JOSEPHVS carries this bringing of bread and wine no higher than MELCHISEDECHS kindness or hospitality to ABRAHAM and his weary Souldiers 2. Suppose this was done in the way of a Sacrifice how will it be prov'd that it was done in the way of a propitiatory Sacrifice since 't is only said that he blessed Abraham Vers 19. Nay 3. suppose that too yet what will it be to those who cannot justly pretend to be ●riests according to the order of MELCHISEDECH that being an incommunicable order And 4. the Apostle Heb. 7. opening this MELCHISEDECH in his Priesthood and in this very act shewing how he was the type of Christ and wherein Christ the antitype suited with him doth not at all instance in his bringing of bread and wine or in his offering any unbloody Sacrifice which surely he would have done had the resemblance or analogie betwixt Christ and him ly'ne in that but he instances in the oneness of Melchisedechs Priesthood in his eternity in his authoritative benediction even of Abraham himself in Abraham's paying tythes to him c. these are the things wherein all along in that Chapter he illustrates Christ's agreement with MELCHISEDECH So that for any to infer from his bringing of bread and wine that Christ at the Sacrament for I do not love the word MASS is offered up to God by every ordinary Priest as an unbloody propitiatory Sacrifice I say for any to make such an inference from such premises it argues them to be either injudicious or over credulous or too much devoted to a party The Paschal Lamb also is alledg'd for the making good of this distinction with some other things but neither barrel better herrings as is fully made out by our PROTESTANT Writers where persons are not resolv'd to shut their eyes upon the clearest light 4. Fourthly In the present contest 't will be best to have recourse to the institution of the Sacrament Now if that with the whole administration about it be consulted what shall we find to give it the notion of a Sacrifice Obj. 'T is said this we find Christ there faith Do this in remembrance of me Luk. 22.19 1 Cor. 11.24 now this hoc facite is as much as hoc sacrificate Answ What is it to play with the Scripture if this be not so a few things being confidered the vanity of this Criticism will soon appear If this do was as much as this sacrifice certainly that would have been a thing of such high import as that of the three Evangelists which set down the Sacramental institution two of them would not have wholly omitted it and yet so it is LVKE recites it but MATTHEW and MARK make no mention at all of it And if that was the sense of the word then the sacrificing act would lie upon the people as well as upon the Priests for as the Do this was spoken by Christ to the Disciples Luk. 22.19 so it was also spoken by Paul to the body of the Saints at CORINTH 1 Cor. 11.24 When there 's nothing spoken in the whole Institution of the Lord's Supper as referring to a Sacrifice 't is somewhat strange that this * Ineptum est interpretari verbum facere sensu sacrificatorio ubi nulla in totâ reliquâ narratione fit Sacrificii aut oblationis mentio Forbes Instruct Historico-Theol p. 616. word should come in by it-self and carry such a Sacrificial sense in it Besides doth not that which follows sufficiently clear it up Do this how or for what end to be a Sacrifice no but in remembrance of me We deny not but that † Cum faciam vitulâ c. Virgil facere doth sometimes signifie to sacrifice answerably to the Hebrew word ‖ Numb 6.16 Psal 66.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casaub in Athen. l. 15. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but where hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used that signification nay where have the other words that signification but when they are joyn'd with a Noune setting forth a thing that is usually design'd and set apart for Sacrifices whereas the word here is joyn'd with a bare Pronoune Object But they have a stronger plea than this grounded upon the words of the Institution where Christ saith This is my body which is * Luk. 22.19 given for you and † 1 Cor. 11.24 broken for you c. This Cup is the new Testament in my blood which is ‖ Luk. 22.20 Matth. 26.28 shed for you c. now doth not this body as given and broken and this blood as shed prove a Sacrifice yea that under the bread and wine there was a real oblation of Christ's body and blood Answ No unless it be understood as it ought to be of his oblation upon the Cross and not at the Table When he saith
its cursed nature but yet that comes infinitely short of that representation thereof which we have in a dying crucify'd sacrific'd Christ the death of all those Sacrifices was nothing to the death of this one Sacrifice whereby Sin eminently appears in its own colours What a sad thing is it that men generally make so little a thing of it as though there was not much evil either in it or by it but in so doing how do their thoughts differ from God's thoughts for surely if he had not judg'd it to be very heinous he had never carried it towards his Son as he did I would desire Sinners to take their prospect of it through this medium of Christ's being a Sacrifice for it if any thing in the world will bring them to the sight of its malignity this will do it It pleases God to look upon believers through a dying Christ and so he loves them but could we but look upon Sin a thing never to be lov'd through a dying Christ how should we hate it Of the severity of God's Justice 8. Eightly this demonstrates also the severity impartiality terribleness of God's Justice By Christ's death and Sacrifice we have not only a declaration of the Justice of God in it-self in that he would not remit sin without blood for satisfaction Rom. 3.25 but a declaration also of the adjuncts and properties of his Justice viz. that 't is very severe impartial and terrible He was inflexibly set upon the punishment of sin such was his hatred of it and his respect to the honour of his Law that Sin shall not by any means escape his punishing hand and every punishment too shall not suffice but if shall be such as may fully answer the heinousness of the offence I and if his own Son shall interpose in the Sinners stead and take his guilt upon him and become his Surety even he be he never so dear to God must undergo the utmost punishment that ever he was capable of both for matter and degree God will fall upon him and * Rom. 8.32 not spare him no not in the least O how severe and impartial is his Justice Never was there such an instance or demonstration of these as in the sufferings of the Lord Jesus For pray consider what it was that he suffered besides all the sufferings of his Life at last he suffered death and that not a common or ordinary death but the very worst of deaths a death that had all ingredients into it to make it bitter wherein was all that bitterness which either the wrath of man or which was much worfe of God himself could sqeeze into it And though Christ foreseeing what this death was pray'd again and again that he might be * Joh. 12.27 saved from it that this † Mat. 26.39 42 44. cup might pass from him yet his Father was inexorable and would not hear him but die he must and so die too surely here was divine Justice under the highest severity and impartiality yet without the least mixture of injustice And when the thoughts and sense of this were upon Christ they made his ‖ Mat. 26.38 Soul exceeding sorrowful cast him into most bitter agonies insomuch that * Luk. 22.44 he sweat as it were great drops of blood falling to the ground how dreadful and terrible is punitive Justice what a * Heb. 10.31 fearful thing is it to fall into the hands of the living God! this we see and know in our Saviours case O that we may never know and feel it in our own experience I might further infer from the premises 9. the unsearchable Wisdom of God 10. also his unconceiveable Love and Grave 11. the preciousness of Souls 12. the costliness of Salvation 13. the great dignity of Christ's person from which his Sacrifice deriv'd all its vir●ue efficacy but I must not speak to all that this vast Subject would lead me to So much for the Inferences drawn from the main Point 2. The next Vse shall be Exhortation Vse 2. Of Exhortation in which I would press some of those Duties which do best suit with the Truth before us hitherto I have chiefly been upon the informing of the judgment I now come to matters of practice Christ as a Sacrifice to be much studied and meditated upon 1. And first as Christ's Sonship and Incarnation of which before so his being a Sacrifice and thereby condemning sin should be very much the object of your study and meditation This you are to study that you may know more of it to meditate upon that you may draw out and improve what you already know about it for so I would at present distinguish betwixt these two supposing the one to be like the filling of the vessel the other like the drawing out of that vessel As to the first I would be earnest with you to be much in studying a sacrific'd crucify'd Christ if the knowledge of him as taking flesh is to be laboured after as you have heard it is surely the knowledge of him as dying in flesh and as condemning sin in his flesh is also to be laboured after In this Sacrifice of Christ you have the very mirror of the Grace of God the master-piece and highest elevation of his Love the glorious product of his infinite Wisdom the great basis and foundation of mans happiness should it not therefore with the greatest diligence be look'd into Our excellent Apostle determin'd to know nothing save Jesus Christ and him crucified 1 Cor. 2.2 the preaching of this was the great matter of his Ministry 1 Cor. 1.23 We preach Christ crucified and he makes the Gospel in its revelation mainly to point to this which therefore he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Cross 1 Cor. 1.18 it being so how should the consideration hereof heighten our endeavours after a full and distinct knowledge of it God's own Son to be offered up as a Sacrifice for the sin of man O admirable and wonderful dispensation what a mystery is this how should all be prying into it Here we have Christ at his worst now the knowledge of him as at the worst is the best knowledge for Christians for they having their best by his worst the knowledge of him under that notion must needs be the best knowledge for them If Christ as a Sacrifice in the full import thereof was but better understood by Sinners O what benefit and advantage would thereby accrue to them how steddily would they believe how ardently would they love how patiently would they suffer how thankfully would they adore how chearfully would they walk should not these be prevailing inducements to such to labour after a fuller knowledge of him as so considered But in the enforcing of this duty let me not be mistaken 't is not a notional historical knowledge only of Christ as sacrific'd that I would have you to pursue after but I would state it
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. p. 97. PORPHYRY's Objections against Sacrifices in general viz. they would encourage men to be wicked All to labour after an interest in Christ's Sacrifice and in the benefits thereby procured 3. Thirdly I would excite you to labour after and to make sure of a personal interest in this great Sacrifice and in the benefits resulting from it For 't is a thing to be resented with the greatest sadness imaginable that where ●ere is such a Sacrifice so at first offered up to God and now so revealed to men that yet so many millions of Souls should perish and as to their spiritual and eternal state be little the better for it because they regard not as to themselves either the thing or the good that flows from it My Brethren I beseech you if you have any love for your Souls let it not be so with you but let it be your greatest care to secure an interest in this Sacrifice and to partake of the blessings procured by it be often considering and questioning with your selves here 's a Sacrifice for expiation and atonement but what 's this to us here 's a dying Christ but did he die for us shall we be ever the better for his death if this propitiatory oblation be not ours what will become of us Under the Law the Gentile-strangers were to offer Sacrifices as well as the born-Jews see Numb 15.14 15. Lev. 17.8 and amongst the Jews the poor as well as the rich with respect to which difference in mens outward condition God accordingly appointed different Sacrifices Lev. 14.21 but yet something or other both were to Sacrifice and in their offerings for the ransome of their Souls all were to give alike Exod. 30.15 The rich shall not give more the poor shall not give less than half a Shekel Now all this was to shadow out two things about Christ's Sacrifice 1. its equal extent to all men notwithstanding all national or civil differences be they Jews or Gentiles rich or poor 't is the same Christ to all if they believe for there is no difference Rom. 3.22 2. the equal obligation lying upon all men to look after make sure of and rest in this one and the same all-sufficient Sacrifice none in order to remission justification atonement eternal life need to carry more to God by Faith and Prayers and none must carry less Sirs let us all put in for a share in Christ's offering and in the benefits purchased thereby for if we should come short of that we are lost eternally Are not reconciliation with God the expiation of sin eternal redemption c. things most necessary and most desireable if so where can we hope to have them but in a sacrific'd Redeemer but in the imputation of the merit of his death and Sacrifice And I add do not only make sure of the thing objectively considered but labour also after the subjective assurance of it Oh when a Christian can say Christ dy'd for me * Gal. 2.20 gave himself for me his body was broken and his blood shed for me he took my guilt and bare my punishment how is he filled with † 1 Pet. 1.8 joy unspeakable with | Phil. 4.7 peace that passes all understanding what a full-tyde of comfort is there in his Soul This is the receiving of the atonement as some open it and that is very sweet Rom. 5.11 And not only so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement This is to be ey'd and only rely'd upon 4. In the actings of Faith eye Christ as a Sacrifice for sin and there let all your hope and confidence be bottom'd I say in the actings of Faith eye Christ as a Sacrifice for indeed this grace hath to do with him mainly and principally as dying and sacrific'd the Apostle speaks of Faith in his blood Rom. 3.25 't is a bleeding crucified Saviour that is the great and most proper object of Faith true it takes in a whole Christ all of Christ his Nativity holy Life Resurrection Ascension Intercession c. but that which it primarily and chiefly fixes upon is his death and passion When a Soul is brought into Christ to close with him in the way of believing what of him is first in its eye in that act is it a Christ as ascending as sitting at the right hand of God as interceding no thus it beholds him for the after-encouragement and support of Faith but that which it first considers is a Christ as dying upon the Cross and so it layes hold upon him And no wonder that 't is so since all the great blessings of the Gospel do mainly flow from Christ's death they are assur'd and apply'd by his Resurrection Ascension and Intercession but they were procur'd and purchas'd by his death as the Scriptures abundantly shew Rom. 5.9 10. Eph. 1.7 et passim now tnat which hath the most causal and most immediate influence upon these that deserves to be first and most eyed by Faith Here 's the difference 'twixt Faith and Love this chiefly looks to the excellencies of Christ's Person but that to the merit and efficacy of his Sacrifice When the Apostle Gal. 2.20 had spoken so high of his Faith in the Son of God he tells you in what notion he did therein consider him by adding who loved me and gave himself for me The stung Israelite was to look upon the brazen Serpent as lifted up and so he was healed do you desire to find healing redemption salvation by Christ O look upon him as lifted up upon the Cross so all good shall come to you Further I say let all your hope and confidence be bottom'd here this is that firm rock which you must only build upon for pardon peace with God salvation for all Oh take heed of relying upon any thing besides this Sacrifice Gal. 6.14 God forbid that I should glory save in the Cross of our Lord Jesus Christ he that glory 's or trusts in any thing besides that his glorying is vain The forlorn undone Sinner should be alwayes clasping and clinging about this Cross resting upon the merit of Christ thereon and upon that only for all that hope will be but dying hope which is not solely bottom'd upon a dying Saviour The * Quum sis ipse nocens moritur cur victima pro te Stultitia est morte alterius sperare salutem Heathens could not believe that ever the death of Sacrifices should do the guilty person good they look'd upon it as folly to hope for life by anothers death but blessed be God we see that which they did not we firmly believe and steadily hope for expiation and Salvation by Christ's one offering of himself and lay the sole stress of our Faith and happiness upon that which they counted folly But let us be sure we do not mistake here I mean let us indeed
would have had all and the poor Gentiles nothing If Christ will redeem and save both he must make good that Law which did equally oblige both now that was the moral Law Gal. 4.4 c. God sent forth his Son made of a woman made under the Law to redeem them that were under the Law that we Gentiles as well as Jews might receive the adoption of Sons Christ came not to save this or that nation or people but mankind wherefore he must be subject unto and fulfil that Law in order thereunto in which not any particular people but all mankind were concern'd which I say was the Moral Law 4. Over and above the Moral Law Christ was subject to other Laws 4. Yet besides this general Law which concern'd all mankind which therefore the Saviour of mankind subjected himself unto there were other * Bradsh of Justif c. 19. particular and special Laws to whose obligation he submitted and unto which he was obedient As he was a man he was subject to the Moral Law as he was of the seed of Abraham of the stock of Israel so he was subject to the Ceremonial Law as he was Mediator there were some particular and positive Laws laid upon him to which he was subject also In obedience to the Ceremonial Law he was circumcised Luk. 2.21 presented in the Temple with the usual offering of the poor and mean Luk. 2.22 kept the Passeover Matth. 26.17 and the like In obedience to the special Laws laid upon him as Mediator the chiefest of which was that he should so and so suffer yea lay down his life he did according to the Will of his Father therefore he 's said to be obedient to death even the death of the cross Phil. 2.8 and to learn obedience by the things be suffered Heb. 5.7 and Joh. 10.18 No man taketh it his life he speaks of from me but I lay it down of my self I have power to lay it down and I have power to take it again this commandme have I received of the Father so Joh. 14.31 We commonly distinguish between the Moral Law under which as being general Christ was and that special Law which was laid upon him as Mediator but * Burg. of Justif p. 2. p. 396. c. Bodius on the Ephes p. 386 387. some I find do not very well approve of this distinction their reason is because it seems to assert that something was impos'd upon Christ by the latter Law unto which he was not oblig'd by the former which say they was not so For there was nothing enjoyn'd in the mediatory and positive Law unto which Christ was not oblig'd by the Moral Law there was indeed in it a more particular application and determination of Christ's duty in his circumstances but the thing it self was pre-enjoyn'd and he pre-engag'd thereunto from the Moral Law but this I will not concern my self about He that would see a particular draught of Christ's obedience to the several Laws which he was made under and the several capacities in which he all-along obey'd may find it done to his hand by others largely and distinctly as particularly by Zanchy on Phil. 2.8 p. 114. c. 5. His Obedience imputable to us and meritorious for us 5. Though Christ was thus made under the Law and so obliged to keep it yet this notwithstanding his obedience thereunto was meritorious for us and imputable to us For this is usually objected by the SOCINIAN * Quo circa nec pro aliis magis quam quilibet alius homo legem divinam conservando satisfacere potuit quippe qui ipse eam servare omnino deberet Socin de Servat p. 3. c. 5. Against him see Calov Socin proflig Sect. 5. Controv. 1. pag. 642. Opposers of the imputation and merit of his Obedience for if Christ say they was subject to the Law as he was and so bound for himself to do what he did how can his obedience be made over to others or merit for others for debitum tollit meritum For answer to this several things are said but I 'le instance only in three 1. In the business before us Christ is not to be considered only as Man but as God-man Had he obey'd as meer Man his Obedience could not have been meritorious for so all would have been but a due debt and for himself but he obeying who was * Obediens factus fuit ad mortem Patri non necessum id habuit natura sed oeconomia nostrae redemptionis Ut etiam meriti vis non naturae humanae quà natura sed quà Deo unita ost adscribenda Stegman Disp 23. p. 266. God-man so it became meritorious for others His obedience and subjection was indeed terminated in his Humane Nature but that must not be abstracted from his Divine both being now united in one person which Vnion though it did not make Christ incapable of obeying yet it did put a singular virtue and worth and merit into his obeying And as to his obeying for himself take the explication of that in the words of a † Mr. Perkins on Gal. 4 4. p. 274. Reverend Divine It is saith he alledged that Christ as Man fulfill'd the Law for himself and therefore not for us Answ The flesh or manhood of Christ considered by it-self apart from the Godhead of the Son is a creature that owes homage unto God yet if it be considered as it is received into the unity of the second person and is become a part thereof it is exempted from the common condition of all other men and is not bound to perform subjection as all men are for if the Son of Man be Lord of the Sabbath then also is he Lord of the whole Law * Quicunque prose suo loco vel Adae vel Abrahae factus est filius is quoque pro se suo nomine ad Legem implendam tenebatur qui vero non pro se sed pro aliis vel homo fieri vel Isrâelita nasci voluit is quoque non pro se sed pro aliis ad legem quamlibet implendam obligatus est At Christus c. Turret de Sat. p. 276. Vide Polanum in Dan. 9. p. 196. Bodium on Ephes p. 811 812. Hoorneb Socin confut l. 3. p. 627. Quamvis humana natura ut creatura quaevis Deo sublex observantiam debuit attamen quia nec eam assumere tenebatur neque simplicis creaturae obedientia fuit sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo pro quibus hoc istud factum quidni pro iisdem satisfecisse dicatur 2. Though Christ when he had submitted to assume mans Nature was bound to keep the Law yet his keeping thereof was in effect free and voluntary and so imputable and meritorious inasmuch as he for the sake of man freely consented to the taking of that Nature without which he had not been under any obligation to the Law When he was
* Qui maledictionem legis perpetitur per hoc non implet mandata legis aut operatur justitiam c. Wegelin de Obed. Christi fulfil who suffers that 's very harsh To say that one of the things that have been spoken of was or is sufficient viz. the undergoing of the punishment without the doing of the duty and that therefore the imputation of Christ's death and sufferings is enough I say for any to assert this they do in my thoughts offer some violence to the Text in hand which tells us the righteousness the whole righteousness of the Law was to be and is fulfilled in believers 3. 'T is urged thirdly 3. Arg. 't is necessary not only in respect of the Law but of our selves also that Christ's active Obedience should be imputed inasmuch as our righteousness and title to eternal life do indispensably depend upon it The Law is the measure and standard of righteousness let that be fulfilled and a person is righteous otherwise not without this none can stand before the great God as being such Wel then the Sinner himself being altogether unable thus to fulfil the Law thereby to be made righteous Christ's fulfilling of it must be imputed to him in order to righteousness Guilt and righteousness do both carry in them a reference to the holy Law when that is broken 't is guilt when that is kept 't is righteousness therefore as supposing that Law had not been transgress'd we had not been guilty so unless that Law be fully conform'd to we cannot be * Deut 6.25 righteous Now where shall we find this full conformity to the Law but in Christ and what will that in Christ avail us if it be not imputed and made over to us So as to eternal Life unto which without fulfilling the Law we can have no claim or title For the old Law-condition or Covenant being yet in force Hoc fac vives do and live Levit. 18.5 Rom. 10.5 Gal. 3.12 Luk. 10.28 unless this Condition be performed we cannot hope for life True indeed under the Covenant of Grace God accepts of what is done by the Surety and he doth not exact of the Sinner in his own person the perfect obeying of the Law as the condition of life but yet he will have the thing done either by or for the Sinner either by himself or by his Surety or else no life doth not this then evince the necessity of the imputation of Christ's active Obedience But 't is queried Was not Christ's passive obedience without the active sufficient for both of these for righteousness and for life To which they of this Opinion answer No they say upon Christ's death and suffering we are freed from guilt but upon that abstractly from his active obeying of the Law we are not strictly and positively made righteous So also upon his death and suffering they say we are saved from wrath and Hell but yet upon that alone we are not entitled to Heaven they grant in Christ's death a fulness and sufficiency of Satisfaction but as to merit for that they must take in the holiness and obedience of his life I do but recite not undertaking at present to defend what is here asserted only let me close this Head with one thing which to me is observable Our Lord being both to do and to suffer to obey actively and passively that he might fully answer the Laws demands for the justification and salvation of Sinners 't is considerable how the New Testament in two eminent places speaks distinctly to both these parts of his Obedience in their distinct reference to both the parts of the Law under the old Testament and in their distinct influence upon the Sinners good Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one c. or as 't is Vers 10. Cursed is every one that continueth not in all things c. here is Christ's passive Obedience with respect to the old curse or penal part of the Law here mentioned and the benefit which we reap thereby viz. deliverance from the Laws curse That 's one place the other is Rom. 10.5 Christ is the end of the Law for righteousness to every one that believeth for Moses describeth the righteousness which is of the Law that the man which doth these things shall live by them here is Christ's active Obedience with respect to the mandatory part or doing righteousness of the Law here mentioned also and the imputation and benefit of this to believers viz. righteousness and life Christ is the end of the Law for righteousness that is to convey that righteousness which the Law could not or to perform the Law in order to righteousness which the Sinner could not take it as you will it must have reference to the Moral Law and to the preceptive part thereof for so the Apostle opens it in that which follows Vers 5. Now Christ's active Obedience thereunto is imputed to believers otherwise why is it said that he is the end of the Law for righteousness to every one that believeth All that I drive at is 1. That the imputation of the passive obedience in Gal. 3.13 must not justle out the imputation of the active obedience in Rom. 10.5 2. That as the imputation of the one is necessary to free from the Laws curse so the imputation of the other is necessary for the having of righteousness and life 4. If Christ actively fulfilled the Law for us then his active fulfilling thereof must be imputed to us 4. Arg. but so he did ergo The Consequence I judge to be good and strong for surely whatever Christ did on our behalf in our stead as designing and aiming at our good as his main end that must needs be imputed to us otherwise he and we too might lose that which he principally designed in his Obedience which is not to be imagined As to the Assumption that Christ actively fulfilled the Law for us that is generally asserted and defended by Divines against SOCINIANS and Others For whereas these affirm that Christ fulfilled the Law for himself he as a Creature being under the obligation of it they prove the contrary of which before shewing that Christ was not in that way wherein he fulfilled the Law at all obliged so to fulfil it for himself but that all was done by him purely upon our account he obey'd not meerly as a Subject but as a Surety therefore his Obedience must be for us and so imputable and imputed to us And whereas others affirm that Christ actively fulfilled the Law that he might thereby be fitted and qualified for his Mediatory Office two things are answered 1. The Scripture when it speaks of Christ's subjection to the Law and accomplishment of it doth not lay it upon this end or upon what refers to Christ himself but upon that which refers to us as the proper end
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 me●●●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
could not be thereby convinc'd However I thought I could not do less than what I have done possibly thereby weaker Christians may come to some clearer insight into these matters if there too I be disappointed yet I have laid down the grounds of my own pe●suasion which this Subject made necessary Whether the Answers I have given to the Objections will be satisfactory to others I know not but I. seriously profess as to the main they are so to me I must acknowledge in some of them there are those difficulties which 't is not an easie thing to get over yet upon the whole matter I must say that after the most serious thoughts I as to my self can with more ease and satisfaction answer the Arguments brought against the imputation of the active Obedience than I can those which are brought for it otherwise I had not embrac'd an Opinion which some knowing men oppose with scorn and derision I come to the Application wherein I must be very short From the Truth I am upon we learn 1. in what way or upon what terms a Believer is justified Vse 1 What are they why the fulfilling of the Laws righteousness which though it could not be done by the Believer himself yet by Christ it is done for him In the justifying of Sinners God proceeds upon the perfect righteousness and full demands of the Law and being justified they are righteous according to that * c. justi sumus coram Deo ex illâ etiam absolutissimâ legis formalâ Beza If with our justification from Sin there be joyn'd that active Obedience of Christ which is imputed to us we are just before God according to that perfect form which the Law requireth Engl. Annot. strict and exact righteousness which the Law itself holds forth You reade much of Legal and of Evangelical righteousness of justification by works and by faith there seems to be a contrariety between these two and so there is in some respects but if you consider them materially and fundamentally they are one and the same The righteousness by which we are justified 't is both legal or the righteousness of works and also Evangelical or the righteousness of faith in reference to Christ 't is legal as he exactly fulfilled the Law in reference to us 't is Evangelical that righteousness which was never performed in our own persons being graciously made over to us and accepted for us And so as to our selves we are justified by faith but as to our Head and Surety we are justified by works God deals with us in our own persons upon the terms of the Covenant of grace but he dealt with us in Christ upon the terms of the Covenant of works and indeed in the justification and salvation of a Sinner all these concur The Scripture 't is true sets them in opposition one to the other and makes them incompatible but that is only in reference to the same subject under the same personal consideration The same person as considered in himself and by himself cannot be justified by Works and by Faith too by the Covenant of works and by the Covenant of grace too but let Christ be taken in and so these things are reconcileable As Christ in his person did all which the Law or Covenant of Works required so in him our justification is by the Law of Works c. but as that his righteousness is imputed to us and apply'd by us so our justification is of grace by faith c. That very righteousness which is legal in the Head is Evangelical in the members in respect of the application of it Blessed be God for the sweet harmony and concurrence of both Covenants of Law and Gospel Works and Faith in the Sinners justification and salvation 't is admirably brought about by this great thing which the Text speaks of Christs fulfilling the righteousness of the Law for us 2. Secondly it shews us what great respect and value the great God had for his holy Law and what an high honour he put upon it Which appears from this the Apostle here setting down God's high and glorious ends in the sending of his Son into the world he makes them all to center in the satisfaction and accomplishment of his Law that it might be satisfied in its penalty Christ shall be a Sacrifice as you had it before that it might be satisfied in its commands Christ in his own person shall fulfil the righteousness of it as you have it here Here was by both plenary satisfaction made to the Law which was the very thing which God stood upon and would have done and rather than it should not be done his own Son must come from Heaven and put on flesh and be himself made under the Law he must live an holy life and die a cursed death and all to satisfie the Law And this was a thing so great in God's eye as that he look'd upon the fulfilling and answering of the Laws demands as a valuable compensation for all the abasement and humiliation of his dearest Son Oh let us think honorably of the Law for surely God did so The Apostle had seem'd to speak somewhat diminutively of it before what the Law could not do in that it was weak but here he puts a great deal of glory upon it in making this the end of the Incarnation of the Son of God that the righteousness of the Law might be fulfilled in us God never designed by the sending of Christ to have his Law * Nota per Christum non abolitam esse Legis justitiam non respectu quidem nostri verum impletam eam etiam respectu nostri in nobis Rolloc abolished or abrogated no but rather to have it accomplished and fully satisfied † Matth. 5.17 think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil In Christ's obedience active and passive we have an high demonstration of that singular respect which God bare to his Law Sin was a base thing therefore that shall be condemned but the Law was good therefore that shall be satisfied Secondly Vse 2 from hence by way of Exhortation I would urge a few things upon you As 1. make sure of an interest in the priviledge here spoken of To have the righteousness of the Law fulfilled in us O what a priviledge is this is it yours are you in the number of the us in the Text is Christ's obeying the Law so made over to you as that in God's estimation the righteousness thereof is fulfilled in you Sirs this is a thing that must be done either by you or for you the former being impossible what relief have you from the latter If you cannot plead this fulfilling of the Laws righteousness either by your selves or by your Surety you are lost for ever you are under that * Gal. 5.3 debt to the Law which you will never be able to pay you are