is the stone which was set at nâ—ught of you builders which is become the head of the corner neither is there salvation in any other for there is none other name under heaven given amonâ— men whereby we must be saved Let us yet see how all things are utterly unable to save a sinner SECT 2. First the Law cannot deliver a sinner 2. Not by the Law Moral as a Covenant Rom. 10. 5 Gal. 3. 10. not the Law moral neither as it a Covenant given to mankind which saith Do this and thou shalt live for so man being found to faile in doing he falls from the promised life and on the contrary the Law having this penalty covenanted cursed is every one that continueth not in all things written in the Law to do them every sinner falleth under the curse as many therefore as will stand by the Law must of necessity fall under the curse But may A Commandment not the Law as it is a Commandment deliver us from sin no neither as it is a holy Commandment can it do it for so it manifesteth sin by the holy Commandment we come to the knowledge of sin which is nothing else but a swerving from that Ceremonial Heb. 9 â— 9 24 Col. 2. 17. perfect rule nor can the Ceremonial Law deliver the whole excellency of that Law consisteth in signifying and shadowing out â—esus Christ The Sacrifices there commanded did make nothing perfect they took not away sin for then they needed not to have been offered up to God again and again their washings and sprinklings did not cleanse the conscience that Heb. 10. 1 2 3 4. Heb. 9. 9. Heb. 10. 5. 6. Psal 40. 6 7. Gal. 3. 24. whole Law was a carnal commandment God while he required them rejected them as insufficient this was their right use to lead them to Christ and to teach that salvation was to be had in him onely and not in them Again as for the moral Law these two things the Scripture affirmes concerning it 1. The Law cannot save 2. The Law cannot save Irenaeus lib. 3. adversus Haer. c 20 Veniens lex quae data est per Moysen testificans de peccato quoniam peccator est Adam regnum quidem ejus abstulit Adae scilicet latronem non regem eum detegens homicidam eum osteodit Oneravit autem hominem qui peccatum babebat in se reum mortis ostendens eum spiritualis enim cùm lex esset manifestavit tantummodo peccatum non autem interemit dominibatur peccatum sed homini Nor was given of God to save The Law was never given of God to that end that a sinner might thereby be saved The Law cannot save for First the Law commands righteousnesse but giveth no strength to do what it commands nor restoreth any lost strength The Law promiseth life but it is to him that perfectly keepeth it It promiseth no good to a sinner Secondly none can keep the Law therefore none can by the Law attaine to righteousnesse through the weaknesse of the flesh the disability of fraile man to continue in all to do it the Law is become impotent for justification And without righteousnesse it is impossible there should be life or that there should not be death and the curse Thirdly If a sinner could keep the Law for time to come yet by the Law no good to him because he must first answer for his former transgressions and dye the death accursed of God his Maker because of them The Law was not given of God that righteousnesse and life might be Rom. 3. 20 7. 7. Ver. 9. 14. 7. Ver. 13. obtained thereby but it was given that by it a sinner might come to the knowledg of sinne that he might know what is sin that lust or coveting is sinne that our natures are wholly polluted and that we For what ends the Law was given are carnal sold under sinne who can hold no proportion to the plat-forme of righteousnesse which the Law delivers and who have on us a very necessity of sinning and that he might know the sinfulnesse of sinne It was given that it might work wrath that is the sense and apprehensions of Gods deserved wrath It was Rom. 4. 15. given that the perfect holinesse and exact rigour of the justice of it might batter down all confidence in humane goodnesse power of free-will works of our righteousnesse priviledges external or any of our performances and pound to pieces all confidence in the flesh It was given to provoke sinne It was given to Rom. 7. 8 convince of our utter disabilities It was given to arrest attach imprison the jolly Gal. 3. 22. secure sinner and to conclude all under sinne that they might be glad to come to Christ in the promise It was given that through the Law we might for ever Gal. 2. 19. be dead to the Law therefore the Law is a killing letter not a dead letter no 2 Cor. 3. 6 7. part of the Word of God is a dead letter for then it could not be of such power as to be a killing letter and the Miâ—istry of it is the Ministry of death and of condemnation Lastly It was given that unto those that being dead to it and brought to faith in Jesus Christ for righteousnesse and life it might be a rule of holy life a light and lamp and the royal Law to guide into all well-doing and contains the good acceptable and perfect will of God Now for the use of this The use to be made of this 1. truth first This confutes and condemns the folly of divers sorts among us 1. Of those that think to be saved by their good meanings good intentions or purposes their prayers and the works of righteousnesse which they have done or intend to do 2. Of those who think to be saved because they hope they do no body any wrong or because they are as they call it of a good nature and of a gentle good and loving disposition and of a sweet temper or because they break not out into great and notorious sinnes of theft murther adultery profane swearing and cursed speaking with the like or if they have been guilty of such staring abominations yet they do many good works which set against their evil works will answer for them and they are perswaded will weigh them down or they rest upon their civility and morality with the love and good report of all their Neighbours 3. Those also that think to be saved by a devotion taught by the precepts of men or by observing a form of Religion and of Godlinesse 4. Those likewise are condemned here who hold and teach and seek justification by works these so remaining can never Rom. 9. 32. 10. 3 5 6. attain to the righteousnesse of God which is not a righteousnesse of works but of faith Secondly This also teacheth the true Vse 2 and right use of
sinne a body of death a body of sinne 5. The Law the strength of sinne 6. The Laws weaknesse to deliver the sinner 7. God offended these are the seven cords of man distresse answerably here is 1. The Sonne of God made man and so man punished sinne punished in the nature that sinned as God is holy he is an adversary to sinne as just he punisheth sinne as true his threatning before the fall could not be made void it must fall on man for to man was the Law given to man was death threatned to man as the first Adam on man must the punishment light now here is a man an Adam the Sonne of God taking to him mans nature of Adam though not by him hath somewhat to offer and God through his Christ the second Adam and through him crucified receiveth a sinner into favour remaineth holy just and true 2. The Sonne of God made man sent for sinne so that here is in this Christ in his low humiliation a propitiation a mercy-seat here is the Lamb of God in whose flesh sinne was damned the sufferings due to sinne he bears GOD suffers the Sonne of God doth all in the flesh for actions are of the person therefore here justice is satisfied sinne is taken away and death is unstinged 3. In the flesh the humane nature of the Sonne of God sinne is condemned and a perfect conformity to the Law in original and actual righteousnesse is performed and brought in before the Lord therefore here is the sinner justified and healed health and soundnesse restored by curing the disease in the very cause and the flesh is delivered and recovered thorowly Here are the Priestly Robes and the Royal change of rayment to cloath a poor naked sinner withal 4. In this Jesus Christ the flesh and sinne are separated Adams sinne and Adams nature divided and mans nature made a Fountain of holinesse and life wonderful high and heavenly things 5. Here is the Law answered in the Comminations and in the Commandments by Christs obedience passive and active 6. Here God by his Son doth that in weak flesh which the eternal Law could not ever be able to do 7. Here is â—od in Christ Jesus reconciling the world to himself God provides the Lamb God condemns sinne God prepares a righteousnesse fulfilling the Laws righteousnesse and if God be thus for us who can be against us if God justifie who shall condemn SECT 3. For the use of this 1. This precious truth in viteth us to behold Use 1 again the love of God to man Here To invite to contemplation 1 Joh. 4. 9 10. Tit. 3. 4. Eph. 2 4 7. Eph. 1. 7. Tit. 2. 11. is love here is love manifested here is bountifulnesse of love shining never the like love manifested never did God manifest the like love to this that appeared in redeeming in mankinde It is exceeding kindnesse Gods great love wherewith he who is rich in mercy loved us the riches of his grace the exceeding riches of his grace in his kindnesse the glory of his grace abounding the grace of God that bringeth salvation Our blessed Saviour speaks of it with emphasis and admiration God so loved the world Paul speaks of it as alone peerlesse God commended Joh. 3. 16. Rom. 5. 8. love to us and John with an index in this was manifested the love of God herein is love All other manifestations of love are not comparable to this great was Gods love to man in the Creation to place him Lord of the visible world to indue him with a soul bearing on it his Gen. 1. 2. own image and likenesse to seat and plant him in a Paradise to provide him a Sabbath to give him Sacraments the Sacrament of life to establish him and of the Tree of knowledge of good and evil to warn him where his danger lay and to blesse him with conjugal society great is his love in his daily providence over him great in the Covenant made to all Nations in Noah great in the particular experiments Psal 36. Gen. 8. 21 22. Ps 107. 8 c. Psal 104. 27 34. men feel in sicknesse and health at Sea and Land great to all creatures his mercy reacheth to the heavens all wait on him for seasonable food David saith hereupon my meditation of him shall be sweet Great was his love to the Elect Angels whom he hath established about his Throne who alwayes behold his face but to whom gave he his own Son what nature did he ever unite so near to himself where or when did he ever such works for any as in earth to condemn in hell to dissolve all the Divels works in heaven to provide Mansions and all in by and through the flesh the flesh of his own Sonne the similitude of sinful flesh flesh indeed but like sinful flesh for a sinful childe of disobedient Adam justly a childe of wrath All creatures here below are for this ransomed captive sinners rightful new and pure use Angels that fell are reserved in chains of darknesse to the judgment Jude â— of the great day no Saviour afforded them but they are set forth to warn us to flee the wrath to come the blessed holy and elect Angels the innumerable company of them are made ministring spirits sent forth for the good of the heirs Heb. 1. 14. Heb. 2. 8. Rom. 8. 16 of this salvation the world to come is put in subjection to man in Christ we are joint heirs with him of all things This love decâ—ared is the powerful way to work on a sinner Hell and wrath the Law and sinne without this proposed do terrifie and vex but the heart flees God and loaths All other love of God is abused by the deceitful wicked hard heart but let this love be set forth and now sin and all the deserts of it wound stab and gore pierce and tear to pieces and yet the heart draws near and drawing near melts down dissolves desires pants after longs for Christ and God in Christ judges it self justifies God while he judges him trusts though God kill him cannot think or say any thing is ill that this God sayes or does This love is the fatnesse of Gods house the River of Gods pleasures the light the life better than life it self this love fills with love this love makes gracious zealous tender of heart noble of spirit and truly lovely this sweetens the crosses sanctifies afflictions and makes out blessings to be blessings 2. Hast thou informed thy judgment 2. To exhort and taken a view of Gods love in this way of salvation Now then let this doctrine come in the power of it to perswade exhort thee to believe to meditate with admiration and to ascend to fixed contemplation 1. Believe this truth this is the work Joh. 6. 29. of God the work that God requireth since we cannot work the righteousnesse of his holy Law that we believe there is no other
cures of bodily miseries here on earth were all to direct us where to seek and finde the cure of all spiritual maladies Christ Jesus loosed the cords of afflictions by loosing the cords of sinne the true method in taking away the cause and thereby the sad effects sheweth the skill of a Physician indeed 4. Here be advised what is the greatest and most shameful perversnesse and that is to continue in sinne that grace may abound Rom. 6. 1. to turn this grace into wantonnesse and lasciviousnesse to professe Christ and live Heathenishly Grace free-grace and not the Law breaks down the dominion of sinne Christ dissolves the works of the Divel he was manifested Rom. 6. 14 1 Joh. 3. 8 5. to take away sinne and in him is no sin he is not faulty in the work he undertook 2. Be perswaded to come to Christ let rhis love draw thee will God take the Use 2. To exhort rise and ground of shewing mercy from thy undone estate there also do thou take thy rise and from thence look unto him what can stand in the way to hinder that love which sinne cannot hinder which sinne drew forth to full manifestations think on 't seriously frequently believingly to turn thee quite about after this God Again be ravished with desires and admiration Oh the heights depths lengths and breadths of this love of God! The Lord strengthen us with might by his Spirit in the inner man that we may comprehend with all the Saints the love of God in Christ in all its dimensions and Ephes 3. 16 18 19. measures to the filling of us with all the fulness of God the fulnesse of this his revealed glory And while thou contemplatest the wayes of Gods grace admiring astonishment will cause thee to cry out Oh the depths both of the knowledge and wisdome of God! how unsearchable are his judgments and his wayes past finding Rom. 11. 33 34 35. out who hath given to him first let him stand forth and it shall be recompensed unto him who hath known the minde of the Lord or who hath been his Counsellor Use 3. To comfort 3. Comfort also springs out and flows hence in abundance first under sinnes guilt and under sinnes motions Die under Rom. 7. 9 13. the feeling thereof let sinne in the thought thereof grow exceeding sinful and abominable in thine eyes as indeed it is in it self view thy self a sinner in the perfect glasse of the pure Law of God behold it in the reflexion of the crucifying death and burial of the Sonne of God for the sinne of the world and let free-grace be glorified and then thou art safe Secondly under temptations of presumption and of despair under the temptation of presumption either that of carnal confidence or that of carnal conceptions of mercy Nothing in us or in any other creature or thing out of God himself was the cause of Gods love to any Christ himself is but the gift of this love of God when thou lookest upon thy self dwell upon thy guilt and filth that thou mayest by faith alone dwell in God and God dwell in thee he sindes thee sinful lost and forlorn and he will save and in saving cannot leave thee such for then he did not save Under the temptation of despair what support is here No sinne no Law made God to loath as in justice he should but to pity and to redeeme Thirdly under the power of enemies Isa 49. 24 25 26. Behold here sinne that sells the sinner occasions the workings of the tender bowels and mercies of the infinite God of God the Father to save Behold here the Lawful Captive the Captive of the Mighty is redeemed and delivered Hitherto of the fourth truth demonsâ—rating the second great doctrine concerning the full salvation which is in Jesus Christ Now let us come to the fifth medium which the Apostle giveth to demonstrate the All-sufficiency of this salvation CHAP. VIII Treating of the fulnesse of salvation by Jesus Christ proved from the end of the sending of Christ intended and attained which was the expiation of sin and the fulfilling of the righteousnesse of the Law both for and in the sinners that shall be saved SECT 1. 5. THe words of the Apostle now to 5. Salvation is full where sin is expiated and the righteousnesse of the Law is fulfilled for and in us sinners be handled are these And for sinne condemning sinne in the flesh that the righteousnesse of the Law might be fulfilled in us did God send his own Sonne here is delivered this glorious truth viz. That the end of Christs mission incarnation and passion being to expiate sinne and to fulfill the righteousnesse of the Law both for and in us doth abundantly prove the salvation of those that are in Christ to be absolute and full Here three affrighting and sinking sentences Opened and while opened demonstrated are savingly and everlastingly answered The awakened sinner when he considers the Law of God and the Bonds of his obedience thereunto as he is a reasonable creature cannot but reason thus 1. I am a sinner and sinne condemns me by the righteous sentence of the Law which I have broken It is answered The Sonne of God is sent in the flesh for sin to be the sacrifice to take it away the Lamb of God slain in sacrifice for the sin of the world God condemns sinne which would condemn thee God condemns it in the flesh of his own Sonne as the Syriack readeth the words in his flesh and the connexion of the words in these two verses doth inforce that sense for he that sent his own Sonne in the flesh to condemn sinne in the flesh and so save the sinner must needs condemn sinne in his flesh and not in our flesh for had we born in our bodies the condemnation due by the Law for our sinnes we had perished everlastingly and had for ever layn under the curse of the Almighty Law-giver but sinne is expiated by a sacrifice of infinite value sinne is condemned in the flesh of Gods own Sonne therefore thou shalt never be condemned for thy sinne 2. The Law requireth perfect obedience and righteousnesse of the creature and continuance in the same I cannot perform the obedience which the Law requireth and were all my former sinnes forgiven I shall sinne again It is answered the Sonne of God hath fulfill'd the righteousnesse of the Law in thy nature for thee for God sent him in the likenesse of sinful flesh he sent him about sinne that he in the flesh the humane nature might fulfill the righteousnesse of the Law therefore he was sent not for himself who was not obliged to the Law but for us to fulfill it for us therefore his obedience is thy obedience his righteousnesse thy righteousnesse The righteousnesse of Christ Jesus the righteousness performed by him is performed for thee not for himself it is thine it is the righteousnesse of God
contrariety of things that stands out in these Gospel-dayes and rises so stoutly for one against another amazes the best heads and staggers yea confounds the stoutest hearts that are by place and office to manage them here are with us in one womb the old revived strugglings of the holiest and profanest the purest and the subtlest the most for power and the most denying of the power of godlinesse the most zealous and the most formal and richly goodly luke-warme the weightiest grain and the lightest chaffe the deepliest poor in spirit and the loftiest proud in the flesh the heaven-born Sons of marvelous light and the hell-born brats of thickest darknesse these cause difficulty to rule so as to foster the gracious and discountenance the wicked severing the precious and the vile Faith an active faith the faith of the Lords Heroes is the one only helpe this keeps with God in his Word for principles of Policy for upright wayes for support and courage in both against carnal counsels courses confidences and fears the worst of Counsellors These Considerations possesse whil'st with joy in God through Jesus Christ glorying in his works all honourable and glorious and in his wayes all righteous and holy with fears sorrows and prayers because of judgements impendent for the wickednesses of errors divisions profanenesse abounding and for the Magistrates sake and their concernments and for Common-weals and Kingdomes the Innes of the Church for as for the Ministers sackcloth cannot hinder the efficacy of their Prophesying and Witnesse-bearing salutiferous and destructive nor their slaughter do any more than issue forth their resurrection to the fall of the tenth part of the City to be visited and the ruine of seven thousand of men of name let the earth-dwellers the merry world of them beware For the Publishing of this Treatise besides the Importunity of many of the Commissioners of Surrey for the ejection of ignorant and scandalous Ministers who heard part of it delivered in Sermons which wrested from me a concession to their desires two things swayed with me First that in this sleight age tossed to and fro with puffes of windy vaporings which blow high and big and take with many the wholsome old everlasting and absolutely necessary truths of saving doctrine might be laid again before all mens sight to cure if the Lord will this giddinesse of head and secondly that in this notional high-flown conceited age wherein nothing is esteemed but that which goes under the name of Mysterious of a more spiritual dispensation and above Scriptural and the plain truthes of the Scripture are overlook't called low carnal and fit for none but Saints under the lowest dispensation It might be manifest that these truths only are truly heavenly spiritual Gospel-mysteries of the highest dispensation that ever shall be in this world and that upon the review and Christian-experience all might see that the other Novel speakings are low carnal beggarly things belly-breaths the issues of fleshly tumors indigested waterish tympanies and crackes of clouds without rain That I prefix your Highnesses name is an act of boldnesse for which pardon is humbly craved I adventured on it that I might acknowledge the encouragement given to my Ministery two years since at a needful time by your Renowned father now with Christ who openly and really owned it almost opprest by willing my labours at Kingston of which poor labours as they are mine these are some of the fruits presented to your most serene aspect and offered to the service of your faith What remains but prayers promised that your life may be bound up in the bundle of life with the Lord your God your person may abide in the secrets of the most High hid there even in his bosome-love in Christ your heart may remain large wise holy humble and believing your eyes may see the great Council in Parliament assembled full of grace and peace the Lords and yours to his glory and your abundant joy for the good of these Nations and of the people of Christ in all the world In you also through the advice of that your great Council it may be manifest that God doth and will still bless these Nations and make them instrumental to the ruine of Romish Babylon with all that belongs thereto and that out of illuminated zeal for the Gospels the Saints injuries and blood till the vengeance and recompence be rendred to her double which work shall be fulfilled in its time by the Lamb and his called and faithful and chosen On which work your heart set you have the Hosanna of him that waits for the mighty thunderings of the Hallelujahs and is Your Highnesses most obliged for the Gospels and the Publique good Richard Byfield The CONTENTS Chap. 1. AN Explication of the Text in its dependance and manner of laying down with three special observations giving further light to the words and with the foure great truths of doctrine three of them expressed and the fourth strongly implied in the Coherence Chap. 2. The first great truth which is this that there is no salvation by the Law or by any other means save by Jesus Christ Chap. 3. The second great truth The fulnesse of salvation of sinners by Jesus Christ and that set forth by many choice truths which the Apostle in this Text takes for granted Chap. 4. The fulness of salvation by Jesus Christ expressed in the person who is the first efficient cause he that provides this salvation God even God the Father Chap. 5. The fulnesse of this salvation in the Person who undertakes to work it out even Gods own Son Chap. 6. The fulnesse of salvation manifested in the way God taketh to save sinners by his Son Chap. 7. The fulness of a sinners salvation evinced in the outward cause moving God to give his own Sonne and to take such away to save which was the impotency and impossibility of the Law to save and the lost estate of the sinner Chap. 8. The fulnesse of this salvation in the end of Christs mission intended and attained which was the expiation of sin and the fulfilling of the righteousness of the law for and in the sinners that shall be saved Chap. 9 The fulnesse of salvation shines in the person who maketh saving application thereof dethroning corruption of nature and ruling the whole man even the Spirit the holy Ghost the Spirit of the Father and of the Son Chap. 10. The third great truth the lively description of the persons that shall be saved and do partake of this salvation by Jesus Christ viz. They are such who walk not after the flesh but after the Spirit Chap. 11. The fourth and last great truth which is The fulnesse of the assurance and of the consolation of those who are in Christ and walk not after the flesh but after the Spirit THE Gospels GLORY ROM 8. 3 4. Ver. 3. For what the Law could not do in that it was weak through the flesh God sending his own
Sonne in the likenesse of sinful flesh and for sinne condemned sin in the flesh Ver. 4. That the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit CHAP. I. Containeth an Explication of the Text in its dependance and manner of laying down with three special Observations giving further light to the words and with the four great truths of Doctrine three of them expressed and the fourth implyed in the cohaerence SECT 1. THe whole Chapter is the Conclusion The dependance of the words on the former part of the Epistle Their scope is comfort of the large treatise and disputation of the holy Apostle Paul writing to the Romans concerning the Justification and Sanctification of believers in Jesus Christ The Apostle drawes up all that he had delivered in this Epistle for the practice of the Saints and especially for their consolation against all sorts of evils that may befal them in this present Two evils sinne and affliction world Now because there are two sorts of evils which assault their faith and that sorely and dangerously which are the sense of the remainders of sin within them and the manifold afflictions tribulations and temptations that befal them from without two evils sinne and the Crosse sin that dwells in them and the Comfort in Christ to believers against both Cross that attends them from abroad The Apostle against both these doth exceedingly comfort all believers And this he doth not without cause They that believe in Christ do they not finde sinful corruption working in them and is it not as a law in their members doth it not sometimes carry them away captives and is it not alwayes averse and adverse to their holy inclinations unto and delight in the law of the Lord Paul in his own person sets out the estate of a believer to be such in the latter end of the seventh chapter If this be the estate of those that believe and that have in them the beginnings of grace and sanctification How can they be comforted for is not sin to be regarded is not sin the more grievous the more good and gracious God is to them and ought it not so to be do not their souls hate sin the more and are therefore the more troubled because such corruptions stir in them and break forth against God the Apostle grants it all but for full consolation sets Jesus Christ against this evil of sin and asserts that their sins shall not condemn them There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit This is haâ—dled from the first verse to the middle of the seventeenth verse For the second evil true believers are subject to persecutions to afflictions before and above any others they are the 〈◊〉 of contradiction the very strife of tongues how then shall they have comfort Where is the gaine of godlinesse The Apostle saith there is this certaine truth full of Consolation that all afflictions that can befal the believer are so farre from prejudicing his salvation that they promote and assure unto him his greater glory in verse 17. and this argument is continued unto the 31. verse And then in the 31. verse to the end the Apostle breaks out into a triumph of faith over both evil sin and affliction over all that may stand in the way of their comfort not leaving until he hath raised them together with himself in despight of all adverse things to the height of one more than a Conquerour and to the glorying of one that is fully assured In the words of these two verses The The dependance of the words on the former verses To them that are in Christ comfort against the evil of sin proposition for comfort against the sense of sin laid down in the first verse is proved and demonstrated and the meaning of the probation of that proposition given in the second verse is also in these words cleared There is no condemnation to them that are in Christ Jesus That 's the proposition whereof these words in verse 3 4. give the full demonstration and 't is this In Jesus Christ their sins are condemned and the righteousnesse of the Law which is the strength of sin is fulfilled What condemnation can there be where sin is condemned and where all righteousnesse is fulfilled and this is the true case of all that are in Christ besides they are under another law even the command of the Spirit of Jesus Christ after whom they walk and who from Christ is in them lawing of them So that they who are in Christ Jesus are not onely under another Law but the Spirit of life which is in Christ Jesus and from him a their Head and as the second Adam is in them as a Law even the Law of the Spirit of life which delivers them from the Law of sin and death this is the summe of the second verse what is this law of the Spirit It is the Spirit of grace and What is the Law of the Spirit What is the Law of sin holinesse dwelling in us by the Word of the Gospel which hath in us the power and force of a Law What is the Law of sin and death It is the deadly power of sin which hath in all men by nature the strength of a Law to command and commanding reigns through the strength of the holy Law of God unto death or condemnation Now â— observe how the third and fourth verses clear up this nothing but the living spiritual law of the Spirit which is in Christ Jesus can give a sinner an Apostle a Paul deliverance from the power of sin and death but this can this Law of the Spirit of life hath delivered me This is thus made out The Law of God could not do it for that doth not give this Spirit but the Gospel onely can do it because the Gospel giveth the Spirit the Spirit of life which sets free from the Law and power of sin and death This is the dependance of these verses upon the former SECT 2. The words are the summe of the Gospel The manner of laying down the Doctrine of the Gospel here 1. By prevention of an objection Object Might not the Law deliver a sinner explaining the great mystery of salvation which God himself first preached in Paradise to our first Parents miserably fallen which the holy Apostle openeth in this manner He layeth it down first by prevention of an Objection and then by reckoning up the causes of salvation and lastly by re-assuming the description of the persons that have their part therein The Objection is this How doth the Law of the Spirit alone deliver the sinner might not the holy Law of God deliver from sin and death Answ The Law cannot deliver The deliverance of a sinner from sinne and Answ It is the thing impossible to the Law from the damnation of sinne
is that which is the impossible thing of the Law that which is impossible for the Law to do The Law is the holy Commandements of the Eternal God Maker of all things these discover sinne and condemne the sinner but they deliver not from either That which is of use and is of this nature to shew and sentence for sinne cannot possibly work deliverance to a sinner but it is the Gospel that Law of faith that discovereth a Saviour Jesus Christ and in Jesus Christ how a sinner may be made righteous and so be delivered from sinne and how one condemned by the righteous Law may be delivered from that condemning sentence and so be set free from death which sinne deserved God sending his own Sonne c. where it appears that a sinner may be delivered from his sinne and made riâ—hteous and delivered from the Law and not condemned What the Law could not do in that it was weak through â—â—e flesh God sending his own Sonne c. The former Objection may yet be urged for it may be said the Law is righteous and can it not then give righteousnesse and life Answ The Apostle explaineth the Yet the Law is in no fault thing and amplifieth it the Law cannot do it not that there is fault in the Law this impossibility cometh through the weaknesse of mankinde now fallen who are not able to keep the Law The Law is not weak as if not perfectly righteous and holy or as if it had not a promise of life annexed to it but you are weak who are not able to keep it It is through mans weaknesse who is not able to performe the righteousnesse thereof that the Law is become weak the perfect exact holinesse thereof makes through our weaknesse weakning it that none can stand righteous by it nor live by it Hence ariseth the inpossibility of help by the Law Thus the Law is still preserved honourable and is magnified when yet it cannot help us and we are in the fault the fault is wholly ours Again the Apostle displayeth the Gospel 2. By opening the causes of a sinners salvation glory and displayeth the mystery thereof by opening the causes of the salvation of a sinner 1. The outward impulsive cause the impossibility and impotency of the Law to save through the impotency of man who stands bound to keep the Law this is the external impulsive this very thing that the Law cannot help us but condemns our sins and us for our sinnes and curseth us which is not thorough any fault in the Law of it self but only by accident by reason of our corrupt nature this this is that outward thing which moveth God to save sinners that which might move God to come and execute the sentence of the Law that moved God to provide a Saviour That which the Law cannot do through mans default that God doth by sending his own Son 2. The efficient or working cause the first working cause in saving a sinner God God set the accent there it must be noted with emphasis lift up the voice and stay the heart upon that Word write it in great letters It is not my observation that you must not slip over this one syllable but the Apostles divinely inspired as afterwards in this chapter when he saith If GOD be for us and again It is GOD that justifieth God against whom our sins are God whose righteous and eternal Law we have rendred uselesse to an utter impossibility to do us good and that for ever until He put us into another state He is the first agent in the work of our salvation 3. The material cause What course doth God take to save a sinner God sends his own Sonne Gods own Sonne doth take away sin by his passion bearing our sins in his own body his own Son in our flesh in which he was incarnate kept the Law for us and so the righteousnesse of the Law is fulfilled 4. The final cause which is this Redemption is wrought by the Christ of God that the righteousnesse of the Law might be fulfilled in us in us who have made the Law unable to do us any good who have made it to the Law impossible to set us free from sin and death 3. In us may some say in whom lest 3. By describing the persons for whom this salvation is wrought we should be deceived herein to our everlasting undoing while there is such a Gospel such a Saviour we have the persons described for whom all this is done In us who walk not after the flesh but after the Spirit that is in us that believe in Jesus Christ but because many do deceive themselves in saying we believe and do not believe the Apostle useth not those words but taketh up this description which noteth out a believer by the Spirit he hath received and the Spirit by the rule and dominion he hath now in and over him and this rule of the Spirit over believers by this that sin doth not now reign in them though sinne be in them and the ruling of the Spirit and the dethroning of sinne by their walk it is not ordered by the flesh nor at the will of the flesh but their life is ordered by the Spirit of Jesus Christ through the Word of this his grace dwelling in their hearts Thus we see proved in these words that there â—an be no condemnation to those that are in Christ for though the Law would condemn them because they are sinners and there is sinne in them that deserves condemnation yet their sinnes being condemned in Jesus Christ by a righteous God God may pardon them with the good leave of his justice doing no wrong at all to the holy Law SECT 3. For the further opening of the words here are Three things of special observation three things of special observation 1. The diverse acceptation of the word flesh in the compasse of this Text. First it notes mankinde with all its abilities and excellencies upheld in men of 1. The word flesh taken four wayes here God himself in his long-suffering since the fall in these words weak through the flesh Secondly it notes out the humane nature as corrupted with sinne in the words sinful flesh for the flesh of sinne that is mankinde such as sin hath made it not such as God made it soaked with sin under the power of sin weak frail flesh the soul and its endowments beslaved to the flesh to the senses to the sensual apperite to the things the outward man the flesh desireth insomuch that the whole man may well be called flesh Thirdly It notes the humane nature frail and mortal but not polluted with sin In the words condemned sinne in the flesh that is in the flesh of Jesus Christ Fourthly it notes the corruption or sinfulnesse of mans nature in the words walk not after the flesh Now from these several acceptations of the word flesh we gather Four observations from that
the Law as to the point of life and righteousnesse of justification and salvation which is briefly delivered by Paul who in his own person gives us one that is taught of God thereby when he saith I through the Law am dead to the Law never more looking for righteousnesse and justification of life that way that I might live unto God Gal. 2. 19. No life but through this death never thus dead but through the Law when it comes the Law comes sinne revives and we dye and this dying is the way to life even to a living unto God SECT 3. Secondly No sinner can work his own 2. A sinner cannot save himself for six reasons deliverance for 1. We are weak and without strength Rom. 5. 6. There is no strength in us to fulfill the Law no strength to satisfie the justice and so turn away the wrath of God much lesse is there strength in us to recover our lost integrity nor to keep it if we had it again restored to us no strength to help our selves to meet the Lord in the wayes of his saving grace or to choose and walk in the way that is call'd holy no strength for any service unto God 2. We are flesh and in the flesh that is wholly corrupted with sin under the power and reign of sin the poyson of the Old Serpent hath run like water into our bowels and like oyle into our bones from the spirit of our mindes to all our outward members we are leprous all unclean and soaked in iniquity conceived in sinne and shapen in wickednesse we Rom. 5. 6 8. are sinners and ungodly when God in Christ by his death comes in love and â—ity to redeem us we lie in our blooâ— untill he saith to us Live we are dead in sin and trespasses till he qâ—icken us and how can such please God they cannot do Rom. 8. 8. it 3. We are enemies unto God our Rom. 5. 10. 8. 7. Col. 1. 21. 2 Cor. 10 3 4 5. wisdome our savour and smatch is enmity unto God We are enemies in our mindes because they are on evil works our principles our thoughts our reasonings our imaginations are high things lifted up in rebellion against the knowledg of God and the obedience of Christ and as strong holds fortified and kept in a desperate Warre against the Spirit of the Lord which in the Ministry even of the Gospel comes forth to bring us into a blessed captivity and subdue us and our very hearts the worst part of man unto himself and to his obedience the carnal minde of man is not subject to the Law of God neither can be there is no good to be done with it put it off Rom. 8. 7. mortifie it crucifie it crucifie the flesh with the affections and lusts thereof for that is all the good that can be done with it good it will never be but we must be in the Spirit and the Spirit of Christ dwell in us to enable us to such work or else we have no will no heart to it Rom. 8. 13. Oh then how farre are all men from any ability to work their own deliverance 4. We see not our sinfulnesse nor our misery nor can nor will be brought to see it by any other means than by the Scripture the written Law of God which is the only glasse in which we can truly see our selves James 1. 23. Rom. 7. 7. 5. Though the Law hath not lost it's rectitude yet our weaknesse to keep it maketh the Law by accident to be the more against us And 6. Notwithstanding all this that hath been spoken we yet are full of high thoughts of our selves we are proud and secure sinners and are naturally bent to seek to establish our own righteousnesse For the use of this The consideration The use of this hereof should take us wholly off our own legs and bring us to self-denial It should cause us to deliver up our selves to the Law that we might be throughly convinced of these things and that the Spirit might be in and through the Law a Spirit of bondage in us and we might be glad at heart of a Saviour that can deliver us SECT 4. Thirdly No meer creature can possibly 3. No meer creature can save a sinner for six reasons Matth. 16. 26. 1 Pet. 1. 18 deliver us for 1. No creature is above the Law If the Law of God cannot give life it is not in the power of the creature to do it The Creator alone is above the Law 2. No creature nor the whole Creation hath in it a worth to be a price of value for a soul All the treasures of both the Indies all things in this world because corruptible things are not so excellent as a soul and the price of the Redemption thereof at the hands of God is too high for men and Angels it ceaseth for ever in respect of the creature Psal 49 6 8. 3. Whatever any creature can do he owes it for himself and does but his duty 4. Grant yet that some creature could give help could there be any salvation for then for this very cause we should be servants unto the creature and this were to bring us into bondage and not into liberty they are not their own who are bought with a price if the creature did lay down the price we were the creatures servants which to be is absolute slavery 5. Our evils are greater than can be removed by creatures yet removed they must be if any of us be saved and our good that we may be happy is greater than can be by them communicated The evil is the infinite wrath of God the guilt and damning nature of sinne standing in force and confirmed by the strength of an eternal perfect Law the Empire of sin and death the power of the Divel that strong armed man of whom we read Luk. 11. 21 22. The good we stand in need of is a righteousnesse above the righteousnesse of the Law a Resurrection as well spiritual as corporal the communication of the divine nature eternal life and a blessednesse excelling the blessednesse of Adam in Paradise and a Kingdom which cannot be shaken All and every of these are beyond any created power to give or take away 6. No creature could ever think of the way manner or means whereby we might be delivered The world in the wisdome of God upheld for some thousands of years in its wisdome and abilities by its wisdome knew not God much lesse could finde out the way of peace and â—reconciliation for sinners with the God that made them 1 Cor. 1. 21. Markinde was continued and their rational power sustained and the work of the Law written in their hearts was apparent in them and yet with all the glory of God in his works of Creation and general providence preaching to them they perished in their vain imaginations and professing themselves wise in searching to finde out
contain this doctrine The way God took to save a sinner by Christ is a sweet and sound demonstration of the alsufficiency of the salvation in Christ Jesus and the way was this to condemn sinne in the flesh of his Sonne whom he sent in the flesh and that of purpose to take away sinne Two things are to be unfolded here 1. The way which God taketh 2. The effectualness of that way 1. The way of God is this while he saveth the sinner he will condeme his sin to the low â— Hell and lower by farre and that in the very same nature that hath sinned even in humane flesh That this may be done he sets out his own Sonne to be made flesh he sends him in the similâ—tude of sinful flesh in a true humane soul and body such as sinne had made frail miserable and mortal such a one as ours is He thus sends him for sin that he may bear all their sins charged on him And then in this flesh of his own Son their sinnes shall be condemned the Son of God condemned for their sin and so in that condemnation sin for ever condemned for this end he sends him as one that hath taken upon him the Office of a Saviour by mediation by suretiship and by redemption and as he whom God had designed to this office Consider every step in this way they are Five steps in this way of God 1 His Sons preordination 1 Pet. 1. 20. Ephes 1. 9 five the first step is 1. Gods preordination of the Sonne to be the Mediatour that he in our nature should execute the office of a Mediatour of Priest Prophet and King in a state of humiliation This preordination is Gods eternal fore-knowledge counsel purpose and decree out of his infinite good pleasure within himself appointing his Son to be the Christ to bring the Elect to glory Christ Jesus as God-man is the means of election to be executed he is the cause of our salvation but not of our election In this preordination there was a Councel held between the Father the Son and the holy Spirit In this councel all that concerns mans salvation was determined Act. 2. 23. 4. 28. The Son is set out and by a free voluntary dispensation he yieldeth to be ordained and appointed Rom. 3. 25. And with him an Agreement is made that he should give his soul an offering for sinne and then according to promise in that agreement he should see the fruit of that his travel of soul to his own hearts full satisfaction Isa 53. 10. All that ever shall be saved were given to him before all worlds John 10. 29. 17. 6 9 6. 37 39. Life eternal is promised before the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace that Tit. 1. 2. 2 Tim. 1. 10. is free love and favour with the effects of it was given the Elect in Christ before the world began A book of all is written the Records the most High's Parliament Rev. 20. 15 21. 27. 13. 8. Roles called the book of life the Lambs book of life And accordingly he before he was sent was Preached in Gen. 3. 15. promised to Abraham in Gen. 22. 18. and to David in Psal 132. was prophesied of * Isa 7. 4. 9. 6 7. 53. Jer. 23. 5. was Typified in the Tabernacle and the Ark of the Covenant Heb. 9. and in Melchizedech Heb. 7. 3. was seen in fore-shewes in a humane shape in which of old he appeared frequently to the Fathers as the holy Angels also used to do 2. Gods mission of his Sonne is the second 2. His mission step of this way of God The work thus 1. The Father and the holy Ghost do send and the Son voluntarily condescends to be sent All stoops nothing too dear for the salvation of a sinner The Sonne is brought in speaking thus I have not spoken in secret from the beginning from the Isa 48. 16. A cleare old Testament proof of the Trinity Joh. 7. 28 29. time that it was there am I and now the Lord God and his Spirit hath sent me 2. The Son came not of himself he took nothing on him of his own head apart from the Father in the whole businesse of Redemption 3. The Father gave him out of his bosome he sent him on this great errand he parted with him spared him not but he delivered him up 4. He sent him in his Incarnation in the fulnesse of time but of this Act in the next step 5. He sent him into the world into this miserable vain sinful place he dwelt among men and was found in fashion as a man he sent him not Isa 61. 1. to delight and glory in the world 6. He sent him furnished with gifts he sanctified him separated him from all other as Joh. 10. 36. Joh. 5. 3â— 9. 4. only able and fit for such a work as to save the world and filled him with the Spirit not by measure as he is man and having thus sanctified him he sent him 7. He sent him and gave him work to do and finish and set him a day a season to do Joh. 7. 6. 8 8. 28. 12. 49. 14. 24. Joh. 17. 1 4. it in he neither did nor spake of himself but as the Father which sent him gave him Commandment what he should say and what he should speak he did nothing of himself he doth what he seeth the Father do and spake what he heard and learn't of his father he did all in the very hour of the allotted day and finished his work in the hour of the day set him the work some of it was none of the easiest or fairest work he was not only to preach the doctrine of the Kingdome and to confirm it by Miracles to keep the law and to fulfill all righteousnesse but to be a pattern in doing and suffering yea to be a Ransome a Price a Sacrifice for sinne to suffer a cursed death and to be made sin and a curse for us and this Heb. 10. 8 9. â—oh 3. 17. Act. 3. 26 1 Joh. 4. 9. 10. Joh. 8. 29. Joh. 16. 32 hard and foul work he delighted to perform 8. He sent him not to condemn but to save the world to blesse his people to be a propitiation that in him we might have life 9. He sent him and was with him he never left him alone because he doth alwayes those things that please his Father he never did his own will or sought his own glory but his glory who sent him and when all his Apostles left him alone and forsook him then the Father was with him 10. He sent him with Commission what was that surely most worthy the perusing by us his Commission he opens and reads it was this 1. His Commission was and is to seek and to save that which was lost 2. To dye and rise Luk. 19. 10. Joh. 10. 28. Isa 49. 6. Joh.
6. 39 40. again for his sheep 3. To be the Covenant of the people of the Jewes and raise them up and to be salvation to the ends of the earth 4. To see that no believer perish but that he raise every one of them to everlasting life at the last day and to give faith to all that the Father hath given him that the given of the Father may come unto him 5. To speak comfort to the weary soul 6. To bruise and Isa 50. 4. 61 1 2 3. Joh. 4. 34. 5. 30. Psal 2. 8 9. 3. His incarnation Heb. 10. 5. Heb. 2. 16. crush the enemies and to rule all for the good of the Elect. A gracious Commission 3. The third step is his Sonnes incarnation God sent his own Sonne in the likenesse of sinful flesh God fitted him a body the Sonne of God assumed not the nature of Angels but the seed of Abraham he assumed flesh that is a true and very man consisting of an humane soul and an humane body he assumed flesh and blood not only a soul the more noble part of man but flesh even the beginning of our nature growing from infancy Heb. 2. â—4 Mat. 2. 1. to perfection of age and stature and not a full and perfect man grown at his full stature and ripe age when he first assumed our nature flesh weak dying flesh he assumed into the unity of his person the similitude of sinful flesh the similitude of the flesh of sinne such flesh as sinne hath now made it to be in us sinners not sinful flesh for he never knew sinne but such a soul and body as ours is now by sin and not such as Adams was in the state of innocency that had been great love and great condescension and abasement but how great humiliation to take part of the same flesh and blood of which we consist yet further he took to him the likenesse of sinful flesh in a low and abject condition having no form nor beauty Phil. 2. 6 7 in the form of a servant and not in the forme of the rich the honourable the potent not in the form of a King or of Gal. 4. 4. a Monarch he took flesh made of a woman made under the Law he who was the onely Law-giver and might have been a Law to himself is made of a woman of the seed of Abraham as well as of Adam a Jew under the Law of Moses circumcised and therefore a debtor to keep the whole Law thus made under the Law that he might redeem those that were under the Law See then the Sonne of God the Word who was God is incarnate God manifest in the flesh made flesh of the seed of woman a Virgin the Virgin Mary by conception and by birth by conception by the Holy Ghost by his over-shadowing power sanctifying and making her wombe fruitful In this conception there was the plasmation and forming of the childe Jesus 2. The assumption 3. And the personal union of the humane nature of Jesus Christ The Sonne of God became flesh also by birth born of a woman and brought forth into the world Although therefore he was sent in the similitude of sinful flesh true and very man in all things like one of us yet he was without sinne there was no sinne in his conception no sinne in his birth no sinne in him all his life 4. The fourth step is the work alotted to him by his Father he is sent not only 4. His work appointed to dwell among men which had been a great abasing businesse though it had been to dwell with the Saints on earth but he must dwell among beastly men among fat Bulls of Bashan and be with Mark 1. 13 men set on fire he must be with the Beasts of the Wildernesse farre from the estate of man in Paradise he is sent to fight with Divels the sorrows of death must take hold of him he must be compassed with the pains of hell And which is above and beyond all this he must be numbred with transgressours and bear the sinnes of many even of all the millions which shall be saved he that knew no sin is sent to be made sinne for them and he to bear them imputed to him laid on him on his own body as if he had been the sinner 5. The fifth and last step in this way of 5. Condemnation of sin in his flesh God is this The condemnation of sinne in the flesh of Gods own Sonne Now this hath four distinct things in it 1. The Lord layed on him the iniquities Foure things in that of all the Elect Isa 53. 1 Pet. 2. 2. Sinne indefinitely is charged on him sinne in all its evil came upon him in its condemning power even the curse due to sinne by the Law of God In its defiling power not defiling him but the imputation of the foulnesse and defiling nature of sinne came upon him he was made sinne In its weakning power weaknesses not culpable but miserable weaknesses attending mans nature since the fall but not such as attend particular persons took hold of him he was a man of sorrows and acquainted with grief 3. He who was the holy one and the just was made the sinne-offering 4. God condemned sinne in his flesh the Sonne of God bears our sinnes in his own body on the Tree for sinne the Son is condemned and crucified being made a curse for us sinne would have held down the sinner for ever in hell there sinne hath the mastery over the sinner there it is alive in its full poyson and strength but here sinne is destroyed and utterly abolished it is fully and for ever taken away and that in a legal and exact way of justice the sinner is saved and sinne condemned This is the way and the five steps in this way of God coming to us to save us SECT 2. 2. The effectualnesse and sufficiency of The effectualnesse of this way this way appears in two things principally First In the fitnesse of Christ Jesus for the work he is God to treat with and satisfie God and he is man to deal with man he is the Sonne of Gods love to make us sonnes and place us in Gods love and favour by whom we have access into and stand in his grace accepted in the beloved he is the image of the Father in whom we may see the Father and who repaires the image of God in us and to whom we are to be conformed he is the son of man our brother the second Adam in whom we partake of all that is Job 19. 25 in him our kins-man to whom the right to redeem doth belong Secondly In the sutablenesse of every thing to our distresse as for the distresse we were in here we have 1. Man the offendor 2. Sinne the sting of death 3. Flesh that is to say man made by sin weak miserable and mortal 4. Sinful flesh flesh of
to rellish temporal things only or chiefly and to have no rellish of spiritual things the things of Jesus Christ or to savour spiritual things no otherwayes than carnally as when our Saviour spake of the gift of the Spirit that living water to the woman of Samaria she said Lord give me of this water that I may not thirst nor come to this Well to draw Job 4. 15. And when he said to the Jewes that there was bread of life of the which whosoever should eate he should never dye some cryed out Lord evermore give us this bread Good words but arising Joh. 6. 33 34. wholly from earthly apprehensions of the things of which Christ spake 7. In the reign of some particular lust Gal. 5. 19 20. or known sinne as uncleannesse covetousnesse malice pride profane swearing railing drunkennesse gluttony when we live in any manifest work of the flesh 8. In the power of carnal princâ—ples 2 Cor. 10. 4 5. reasonings and objections against faith and holinesâ—e these are strong holds these are the flesh's fortifications which while they stand undemolished the flesh reigns these be the in-works when they are taken and sleighted the flesh is dismantled and led Captive but not till then 9. In the hatred of the godly the hatred of the brethren which is the not loving Gal. 4. 29. 1 Joh. 3. 14 1. of them we cannot know them to love them but can finde them out to reproach to shoot out the mouth at them a strange perversenesse when we can quickly discern them to slander them and call them hypocrites who though they will not swear yet will lye when we cannot see who are godly Do not all offend in many things yet can privily Psal 11. 2. shoot at the upright in heart when we can see them well enough to shoot at them but we cannot see Christ in them to do them offices of love brethren Mat. 25. 43 45. we cannot love this brotherhood what is this communion of Saints well said here is flesh all over 10. In the speaking evil of the Gospel and of Christs name or way and in an heart alienated from the life of God 1 Tim. 5. 14 Eph. 4. 18. from a godly life a life in which God is seen and in which it is evident that the man hath seen and known God as he hath revealed himself in his Word he is an adversary that is glad of an occasion to speak reproachfully of Gods way he is in the power of Heathenisme whose heart cannot close with the power of godlinesse Thus far for a more general discovery of the reign of the flesh SECT 4. In particular the flesh being a close enemy and in the times of the Gospel it And in matters of Religion its reign discovered as standing with the State policy of this Queen Regent to have somewhat of God and of Christ seemingly and for a colour that she might sit fast in the chaire and reign still indeed let me shew you her in the Throne and descry the Regency of the flesh in the choicest works and means of Religion And here we lay down this for a certain truth that There is not any outward duty profession or priviledge of Gods people which the flesh will not take to and suck to her self advantage out of it she is such an hypocrite and in her wickednesse hath wit at will Therefore see her Regency 1. In prayer they that live and walk 1. In prayer Prov. 28. 9 Isa 1. 15. in sinne and disobedience to the Word of God may make many prayers but an abomination to the Lord are all their prayers and the Lord saith I will not heare when ye multiply prayers for the flesh hath the rule in them while they pray and it is thus discovered First if an Heathenish spirit act them Seven wayes Mat. 6. 5. which thinketh God is well-pleased with the work done or the cries of a natural heart with a few good and holy words with much speaking or with the number and tale of our prayers a touch and outside of the duty Secondly if a Pharisaical spirit act Mat. 6 5. them which thinks to merit at the hands of God and prayes to be seen of men and to be accounted for devout Thirdly if things spiritual be asked as savoured onely under carnal notions and for carnal and worldly ends chiefly Fourthly if the things of this life be asked onely as there are multitudes who never offered any desires to God that were the desires of their hearts but what were for health when they were sick or for successe in their earthly Affairs or for deliverance when they were in distresse and dangers or for a plentiful Harvest and good Crop with such like or if the things of this life be asked chiefly if God should give us Solomons priviledge and then we have not Solomons heart nor Davids one thing nor Agurs discerning feare of sinne and temptations with preferring of contentation with food and rayment if the requests we offer up in the words of prayer be never so spiritual and in the work the affections stir and are jogging and make a great noise but it is all but for the time of prayer when the constant bent of the heart is for covetousnesse and the heart is set upon riches or the things of this life or if the things of life be asked as temporals and not that they may be spiritualized and sanctified to us in their use they cry as the young Ravens cry and pray as rhe Lyon hungry roars and seeks his meat of God Fifthly if temporal afflictions and judgments make us pray and cry but not sinne nor spiritual judgments such prayers have not the heart to God in them they are the howlings of wolves and God Hos 7. 14 so reckons of them Travellers captives sick folks sea-men and all under extremities will cry unto God in their troubles and the Lord hears so as to deliver them out of these distresses but if when they are delivered sinne be still their Idol and spiritual plagues are not felt lamented nor prayed against but rather danced under their prayers are but the cries of swine when they are pinched and the cryes of nature to the Lord of nature Sixthly if sinne and the wrath of God because of guilt and consciences gripes and sentence or if the Laws threatnings and denunciations of judgments out of the word and the work of the spirit of bondage which is upon us if these do cause us to pray cry out and repent but yet there be no workings of the Spirit of grace and of Adoption nor sinnes filthinesse and offence do put us to grief and be a burden and heavy load further then it is abominable to the light of nature and is cryed shame on in the world this kinde of sorrow for sinne is no more than what may be found in a Cain or in a Judas Seventhly if we pray and
because we pray we now think our selves free to commit sinne we have been at prayer therefore we may be at our lewdnesse we have been at Church in the fore-noon of the Lords day therefore we may dance about the May-pole and keep Revels in the after-noon this is like the Harlot who saith to the young Wanton I have peace-offerings with me this day have I paid Prov. 7. 14 15. my vows therefore came I forth to meet thee 2. In reference to the Law of God for though the flesh is not nor will be subject 2. In reference to the holy Law Sixwayes to the holy Law yet the wily wisdome and subtilty thereof will make use of that also and that most perniciously And the Reign of the flesh sheweth it self herein diversly as First when we seek righteousnesse and Rom. 6. 14. 9. 32. 10. 3. salvation by the Law while under the Law we are under the Dominion of sin so long as we go about to establish our own righteousnesse as did the Jewes and as it is found in all men by nature a Phil. 3. 4 5 draught whereof we have excellently and to the life drawn up in Mat. 19. 16 17. to ver 24. this is to have confidence in the flesh Secondly when we take the Law to be no more than as a Law commanding the Ro. 7. 7 9. Mat. 5. 21. to the end of the ch outward man and to forbid nothing but grosse acts of sinne or to require no more than the outward duty and so we are alive we know not sinne which reacheth to the heart and hath its seat there in the deceitfulnesse and wickednesse thereof nor know we lust or inordinate affections and concupiscence to be sinne and therefore we blesse our selves or flatter our selves in our own eyes in our natural estate Thirdly when and whilest that we cannot endure to hear the holinesse of the Law opened and urged and we love not the righteousnesse and purity of the Commandments yet we will have the saying of the Commandments and the publick reading of them as part of Divine service and hold this better than all preaching and without this we care not for Minister or preaching Fourthly when all the fruit of the coming of the Law and Commandment is onely to revive sin and to strike us dead I take the Apoâ—â—les phrase the meaning whereof is this That the Spirit of God doth accompany the Law and the spiritualnesse of the Law being such as Rom. 7. 9. reaches to the thoughts and desires of the heart as well as to our words and deeds when it is opened the Spirit of God brings it home to the conscience with power this is the coming of the Law now when the fruit of it thus coming is this onely to revive sinne and to kill the sinner to ptovoke sinne so that it works in the sinner all manner of concupiscence and then comes the threatning and the curse and slays us and strikes us dead if this be all that we receive by the Law the flesh yet will hold the Chair for we wiâ—l dislike the preaching of the Law we cannot endure these men of sowre spirits these Legal Preachers we will lay the fault on the Minister and if we can but get from under this dinne oh we like the respousal to every Commandment Lord have mtrcy upon us and incline our hearts to keep this Law this God shall have and then we are at quiet and alive again though our sinnes live in us and we live and continue in them love and plead for them Fifthly when there is nothing in us that is subject to the Law of God nothing that holdeth proportion with the platforme of holinesse laid down in the Law Rom. 8. 7. but that only is found in us which rebels frets pulls away the shoulder and esteems all grievous for then we are wholly flesh Sixthly when we never received any further work of the Spirit than that of the spirit of bondage and yet because thereof we conclude we have repented and our estate is good whereas by the Law we should be shut up to the faith of Christ in the Gospel which having changed and made us anew we should live to God and delight in the spiritualnesse and purity of the Law with judging and condemning our selves thereby and justifying God therein the work of the spirit of bondage is to bring to the knowledge of sinne to work the sense of Gods wrath against sinne and to fill with terrours upon awakenings and there is no further work of the Spirit when there is no hâ—tred of the pollution of sinne no heart-forsaking of the sinnes of the heart no hatred of sinne in the sinfulnesse of our nature whence all transgressions do come when no further work did we ever finde than the convictions of rhe spirit light great and convictions strong but the will the heart not created anew that there might be conversion and healing now though these convictions may be not onely of sinne through the Law but of the sinne of unbelief and of righteousnesse and of judgment even of Christ and his Kingdome and righteousnesse through all the good Word of the Gospel yet the flesh may and will still keep the Chair 3. In reference to God and his worship 3. In reference to God and his worship Two wayes Col. 1. 21 22. Isa 66. 1 3 Psal 106. the flesh can yield to assume unto it and choose both Gods name and service with great state and thereby perk up the higher First with the mixture and blending of mens devices our own inventions the commandments of men to teach the fear and worship of God and the rudiments of the world these are savoury these are devotions humility and wisdome these are the rules to which the flesh lyeth level Secondly with philosophical speculations wisdome of words great swelling words of vanity and the worshipping of Angels disputes about words and genealogies Col. 1. 18. 1 Cor. 2. 3 1 Tim. 6. oppositions of science fables depths unwritten traditions vented for Apostolical these and such like the fleshly-minded is puffed up withall it loves to be intruding into things it knows not it would be reputed seraphical by amazing the simple with high-flown notions 4. In reference to Christ and to his 4. In reference unto Christ Eminently in Antichristianisme Gospel his Profession Ministry and Ordinances all these to choose never did the flesh get more by any thing she appears like a Lamb she puts forth the two Horns of Christs vicegerency and beauty external she gets on the sheeps skin and cloathing she hasps to her both the Keyes the Key of knowledge and the Key of Discipline the Keyes of the Kingdome of heaven she will be infallible and give the sense of Scripture unerringly be the Holy Father and the Holy Mother-Church she will exercise and conjure the Divel and cast him out and do a thousand more such
ever mans eye saw or eare heard of of presumptuous sinne even of the sinne unpardonable and unto death but it is subdued and broken or destroyed so that it hath not dominion There is not a full deletion and taking away of the being of sinne He that saith he hath no sinne deceiveth himself and there is no truth in 1 Joh. 1. 8 10. him 3. These holy walkers after the commands of another ruler even of the holy Ghost dwelling in them do confesse as much and do retain the sense of their sins and sinful natures and do hold them contrary to the Spirit contrary to its lustings 1 Joh. 1. 8 9 and contrary to their walking 4. There is not in them a blotting out and taking away of all the sad ruines which sinne hath made upon man-kind these shall not be taken away from them untill the coming of the Lord Jesus Christ the second time when the last enemy death and the grave shall be destroyed as it is promised in Act. â— 19 20. then there shall not be so much as a scarre of the woâ—nds which sin hath made SECT 2. In the second place observe when we say that their sinnes should not hinder 2. Whose sins hinder not comfort and assurance and what sinnes their comfort or assurance we â—peak of the sinnes of such as hold on in this walk retaining their integrity otherwise the fall of a David or of a Peter will take away their comfort in holy wayes and the joy of their salvation untill it be unfeignedly repented of and they recovered of such falls We yield that all sinnes in their own nature and by the law of works do make against all comfort but there are great sinnes the manifest works of the flesh which the spiritual may fall into and these for thâ—t time destroy the comfort of the most holy of Saints who are guilty of them Neverthelesse while the regenerate are guilty of these sinnes after calling these in them compared with the unregenerate that live and walk in the same sinnes may be said truely to be of infirmity and to be but falls in their walk although they are not in their own nature sinnes of infirmity There are sinnes of infirmity viz. Sins of infirmity and there are sinnes that may be fallen into of infirmity Now the sinnes which are sinnes of infirmity of these we speak in this doctrine These are such sinnes as have been found in the best and choicest of Gods Servants upon earth who have kept their holy watchfulnesse and while they have kept it Infirmity is when the serious purpose What infirmity is of holy and humble walking with God both general for our whole course and special for our particular wayes and actions is present and firm but to performe what we unfeignedly desire and diligently endeavour is wanting Sinnes of infirmity Rom. 7. 18 And what are sins of infirmity in generaâ— Psa 19. 13. are such as â—nto which presumptuous sinnes are opposite Sinnes of infirmity are opposite to sinâ—es which are done willingly to sinnes against knowledge and conscience I say not sinnes with knowledge and conscience The most knowing and conscientious being truely godly and gracious may see those sinnes which wicked men neither see nor feel but those sinnes which are against knowledge and conscience they are as a thief in the candle as gravel in the shooe of a Traveller More particularly sinnes of infirmity In particular Psa 19. 12. 1. Are secret sinnes which we know not yet knowing our ignorance or defect of full and cleare sight whereby many sinnes may scape us we repent of them as did David saying Who knoweth his eâ—roâ—s â—clâ—nse thou me from secret sinnes 2. They are imperfections and failings cleaving to our good works and to our best actions 3. They are such as arise from want of age in Christ and do accompany the state of a Babe An infant is infirm 4. They are such as proceed from want of strenâ—th where there hath been but little means or though great meanes yet enâ—oyed but for a little time 5. They are sudden indeliberate breakings out contrary to our bent and purpose when our judgements are clouded by some sudden temptation after which we are sensible of our failing mourne complain labour to â—amend and to get ground of our corruption Sinnes of infirmity are found in the regenerate only who have the life of grace begun No weaknesse where no life Weaknesse is properly in those who have and retain a sincere universal and constant inclination to spiritual things as the best No infirmity where the Spirit of Christ dwells not Although the inhabitation of the Spirit be no cause of weaknesse but of strength No infirmity in those that have not gracious principles for in such the deadly law of sinne hath dominion No failings where no right judgement to place us upon high and supernatural ends and aimes Infirmities are in those only that have espoused love to Jesus Christ Infirmities are those sinnes which are the matter of dayly humiliation and the objects of dayly mortification It is not of infirmity to please our selves in our weaknesse to plead for it or to allow of it There are infirmities which are not possibly to be rooted out when yet the upright strive daily against them as forgetfulnesse heavinesse of Spirit distractions in duty sudden passions fears secret fugitivenesse of heart from under the presence of God some kind of rashnesse and rudenesse of spirit in our approaches to God covetings or hanckerings after the creature inordinately with many of like sort and there are infirmities more easily subdued as are all the frailties which break out in gestures words and actions the Apostle gives us the ground of such a distinction when he saith In many things we offend all If any man offend not in word Jam. 3. 2. the same is a perfect man and able also to bridle the whole body SECT 3. Now having treated thus of sins of infirmity What is meant in saying sins of infirmity shall not condemn this doctrine sheweth First that these sinnes of infirmity shall not condemn those that are guilty of them Not as if their great sinnes shall condemn them no for Jesus Christ mediates not only for lesser sinnes but for the greatest sinnes and God forgiveth iniquity transgression and sinne sinnes of all sorts and of all sizes but the meaning is that Christ is such a propitiation that these are covered such an Advocate that he pleads to the Father that these by 1 Joh. 2. 1. the tenour of the Covenant of grace be wholly passed by he is such an high Priest as is touched with the feeling of our infirmities for though he never knew what it was to sinne no not of infirmity he knew no sin yet he was tempted and so Heb. 4. 15. is touched with the feeling of the state of one that cannot be free from some touch of defilement when he
THE GOSPELS GLORY without prejudice to the LAW Shining forth In the glory of God the Father the Sonne the Holy Ghost For the SALVATION of SINNERS who through grace do believe according to the draught of the Apostle Paul in Rom. 8. ver 3. 4. Held out to publick view By the Ministerial labours of Richard Byfield M. A. Pastor in Long-Ditton and teaching on Thursedayes weekly in Kingston upon Thames Surrey Justitia legis fides est Christiana Ambros tom 5. in cap. 2. Epist ad Rom. LONDON Printed by E. M. for Adoniram Byfield at the three Bibles in Corn-hil next door to Popes-head Alley 1659. QUid illam legem naturalem excluserat praevarâ—catio Adae ac propemodum aboleverat in pectoribus humanis regnabat superbia inobedienti âque sese diffuderat Ideò successit â—sta per Moysen ut nos scripto convenâ—ret omne os obstrueret ut totum mundum faceret Deo subditum Subditus autem mundus ei per legem factus est quia ex praescripto legis omnes convincuntur ex op ribus legis nemo justificatur id est quia per legem peccatum cognoscitur sed culpa non relaxatur videbatur lex nocuisse quae omnes facerat peccatores sed veniens Domâ—nus Jesus peccatum omnibus quod nemo poterat evitare donavit chirographum nostrum sui sanguinis effusione delevit Ambro. Tom. 3. Ep. lib. 9. Epist 71. ad Irenaeum Because the prevarication of Adam had excluded that Law of nature and had almost abolished it pride did reign in mens breasts and disobedience had diffused it self therefore this Law written by Moses hath succeeded that it might sue us with a writ and might stop every mouth that it might make the whole world subject to God but the world is by the Law made subject to him because out of the prescript of the Law all men are convinced and no man is justified by the works of the Law that is because by the Law sinne is known but the fault is not released the Law did seem to have been hurtful which had made all men sinners but the Lord Jesus coming hath freely forgiven sin to all which no man was able to escape and hath blotted out our hand-writing with the shedding of his own blood TO THE MOST ILLUSTRIOUS HIS HIGHNESSE Richard LORD PROTECTOR Of the Common-Wealth of England Scotland and Ireland with the Dominions thereunto belonging Grace and peace here and glory hereafter HUmane Creations in civil Societies God doth own And unto every humane Creation for our Lord Christs sake we owe submission this is our well-doing according to the Will of God Here supreme and sent of the supreme is order and beauty bands and beauty Lawes against evil-doers and for encouragement of wel-doers with execution of those Lawes for which purpose they beare the sword are of necessity that Magistracy in its various Creations may attain its end But in the Church all things are of God and whatever is of man is alien to that Society The grand enemies of the Church under the New Testament are the Dragon the Beast the false Prophet this last is the most dangerous the Beasts and Dragons spiritual wickednesse and power the animating vivacity of that lustful Whore Babylon the Great the Woman that rides the beast And the Beast is a Beast whether arising out of the sea or out of the earth or ascending out of the bottomlesse pit And the Dragons poison and paw is in all and all to mischief the Church of Christ This Paradise he affects to be in because not his place but chiefly out of his love his love to work ruines there How slily how insensibly slides in this old Serpent humane here humane of what note soever and Satan presently Acts it Christ knew it well who said to Peter Get thee behind me Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men The love-feasts shrowd divisions presently destroy the Lords Supper and harbour slie and spotty Heretiques and deceivers Prelacy in the ministery though brought in ad tollenda schismata to take away schismes brings forth the man of sinne and with him the mystery of iniquity An Easter day fill'd the Christian world East and West with miserable contentions and turn'd the Professors of Christs name after formalities and meer Nifles The retired solitarinesse of some eminently devout filled it with Monkery Nunnery and the swarmes of the orders of such Commandments of men received to teach the feare of God do Null the Commandments of God Mens opinions chosen for the rationality or the depth of them have proved the depths of Satan Mens Inventions entertained for their suitablenesse to humane Policies have while served the lusts of men in Magistracy trampled on Magistracy enthroned Tyranny and suborned for sacred Maximes that are the hornes to push at and gone all the godly and the power of godlinesse Such as these No Bishop no King Christs Kingdome is an enemy to Caesar Christs simple Ordinances for worship without the pompe of humane Ceremonies are not for the State and Majesty of Princes That is the world knows his own and will know nothing but his own It hath been long and lamentably experimented that the evils of the Church have ever disturbed the state That which corrupts men and sets up lust must needs be against God and against Magistracy which is from God The Gospel in its purity will help all this evil will bring with it all good this Gospel is one the name of them that hold that one faith is sacred the name Christian The love it teacheth and worketh is the bond that knits them together in one brother-hood love is for Communion not for single standing separating nor dividing It s power is as sweet as strong as beautiful as powerful as good as commanding Administrations there are in diversity but one Lord there is from whom as there is but one Church one body for whose edification all those are given One body in Communion distinguished into several but no severed fellowships or Churches for order and edification-sake Absolutenesse in severed Companies is of Primacy affected The 24. Elders are one community about the Throne and the Lamb and are more able to advise than one that arrogates because he loves to have Praeeminence The Instituted order in Administrations of the New Testament is Apostles Prophets these the Scriptures now supply lay the Bible in the midst and consult therewith and there you have them then Teachers Deacons Governments these Christ Jesus by his Spirit gifts and by his Church owns One way and one heart go together Diversities of wayes nurses up divisions of heart O Princes let Christ the King of glory in his Gospel and Gospel-Administrations come in These things belong unto the wise these concern the supreme primarily and Grace Wisdome and Prudence discerns closeth with and establisheth them The strange crossenesse and
First what man is since the fall of Adam Take him with all abilities in his best estate here out of Christ he is but weak frail mortal and sinful flesh mortal and sinful man he is flesh that is carnal sensual and wholly corrupted with sin he is utterly unable to keep the holy Law of God to fulfill the righteousnesse of the Law to make satisfaction to Gods justice for the least sin by all the righteousnesse he can by himself attain unto And therefore wholly unable to escape condemnation Secondly We may here learn that the flesh that is man consisting of body and soul though frail and mortal even weak dying flesh enfeebled in his abilities and operations both of body and mind is not in that regard sinful for then the Son of God who became flesh who took on him our nature a true humane soul and body and our nature infirme frail and mortal our very flesh and blood must needs have been defiled with sinne but he knew no sinne he was the Lamb without spot and blemish therefore the flesh or body of man is not evil as it is flesh and blood nor the desires appetite or weaknesse frailties and diseases that attend it no more than the minde the top of the soul the will and affections of the soul are in themselves evil God is the former of our bodies as well as the Father of our spirits and God is not the Author of sinne this is diligently to be heeded against the dreams of most Hereticks old and new against the general sayings of Philosophers and the common and usual conceits all men have of the flesh or body as if that were the evil sinning blame-worthy part in them but their souls their hearts their minds the spirit of the minde that they think to be good and holy and to receive its defilement from the body And therefore men place all Religion in some observations of abstinence bodily bodily exercises as Touch not this taste not that and handle not the other or in some neglecting of the body macerating and punishing it and denying satisfaction to the poor flesh in the natural desires thereof unto which weak body there is an honour due whereas all that defiles a man is from within from the heart and soul of man from these good hearts of ours comes all wickednesse as our Lord Jesus teacheth Thirdly here we are taught that there is something in man farre worse than death mortality frailty or any disease or pain even that which brought all this upon him and that is sinne which we make so light of sinne is the worst thing in the world sin is farre worse than affliction than all deaths Fourthly here may be seen how near the Lord Jesus Christ the Sonne of God came unto us he came so near that he took to himself in nearest union not only our souls which are spiritual substances but our very bodies he took to him our flesh and blood he took to him our whole nature and that in the condition which sinne had brought it unto the very likenesse of sinful flesh our infirme nature a soul subject to some kind of ignorance to affections of love anger and sorrow a body subject to hunger thirst nakedness cold wearinesse a frail mortal man he was but wholly without sinne yea tempted as we are like us in all things sin only excepted he became flesh He did not assume our nature as it was in our first Parents in their innocency but as it is now since the fall he came not into the world in the form of a King or some great Monarch or of an honourable person or rich and wealthy no nor of a free-man but of a servant he became Phil. 2. 7. poor and destitute of all naked flesh 2 Cor. 8. 9. Behold the grace the great love of the Lord Jesus Christ behold it till thy heart be loose from all that men here admire and doat upon and begin to draw towards this Lord the Son of the most High who disdained not to come so low to seek after and exalt thee 2. Here we have the persons distinct 2. Three distinct persons and works of those persons distinct in a sinners salvation with their distinct workings who are employed in the salvation of the Elect 1. God the Father he is sending his own Son he is condemning sin he is salving and keeping whole and untoucht the righteousnesse of the Law 2. Then the Sonne of God Jesus Christ he is incarnate he becomes flesh he payes the price of Redemption by suffering the damnatory sentence of the Law he fulfills the righteousness required in the commands of the Law And lastly The Spirit he unites to Christ that this might he in us through faith he applies and brings home with power all this that the Father and Son have done he thrusts out the flesh the power of corrupt nature and regenerates sanctifies and rules in them so mightily that they walk after the Spirit In us who walke not after the flesh but after the Spirit Who 2 Sam. 7. 23 Deut 33. 29 are like unto Gods chosen who are thus saved of the Lord whom God the Father and the Sonne and the Spirit thus redeeme for whom these three yet one God do thus go forth and work and are so employed to deliver from sinne and damnation Blessed and happy art thou O Israel of God whether Jew or Gentile thus saved of the Lord 3. We have also here the summary 3. The two wayes given to mankind in which everlasting life might be obtained comprehension of all the wayes that ever God gave to mankinde to obtaine life by that is the Law and the Gospel We have likewise the onely way by which mankinde fallen can possibly be delivered and obtaine everlasting life which is the Gospel And further how these two the Law and the Gospel mutually do work The Law comes but is found weak unable and the deliverance of a sinner thereby a thing impossible yet this Law takes off the sinner from his great confidence leaves him at a losse shuts him up to Christ and to faith in him when that shall come to help The Doctrine or Law of Faith in Christ Jesus that establsheth the Law every way and doth that for the sinner which the Law could not do By it Gods love and Christ Jesus the Sonne of God the Saviour God in Christ is made known the Spirit is given the flesh oâ— corruption of nature subdued righteousnesse fulfilled sinne condemned and the sinner saved And withal the words are so composed that the summe of the Gospel is briefly orderly plainly practically or as it may and must fall into practice and fully set down here to our edification and consolation abundantly SECT 4. Having thus farre unfolded the words here are four precious and important 4. grand truths truths three in the text and one in the context We have three most glorious and necessary truths
Law might be fulfilled in us In the Law there is the righteousnesse of the commands and the righteous just damnatory sentence of threatnings against the transgressors of those holy commands Now God sent his Sonne and held the fore-mentioned course in laying our sinnes upon him that the whole righteousnesse which the Law requireth of us might be fulfilled in us who are in Christ by faith whiles by Jesus Christ it is fulfilled for us and for our sakes in our roome and stead and so the Law is while fulfilled for us fulfilled in us who are in Christ by faith And then secondly the holinesse and righteousnesse of the precepts is fulfilled in us whiles by this faith which unites us to Christ receiveth his Spirit draweth from Christ sanctifying grace and purifieth the heart a new obedience in all uprightnesse and integrity respecting the whole Law is begun and more and more encreaseth in us in this life is of that growing nature that it will go forwards hold on fight out its way persevere and overcome and at last be perfected in glory thus the righteousnesse of the Law is in us by faith Christs righteousnesse in obedience and sufferings for us reckoned to us as ours and by the same faith holinesse in truth begunne and growing up to perfection in us See here the Gospel fights not against the Law as the Law is not against the Gospel The Gospel acquits those whom the Law pronounceth guilty but not as considered nakedly in their guilt that were against the Jus the right of the Law but by the intervening of and the guilty considered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price and satisfaction of the Sonne of God and this is agreeable to the jus the right of the Law The Gospel sets them free from condemnation notwithstanding their sinnes because it brings in God condemning their sinnes in the flesh of his Sonne and the Sonne bearing the condemnation of sinne laid on him of God in his own flesh The Gospel while it acquits from the Law purifieth the sinner and gives him an heart and power to judge himself to love the holinesse and righteousnesse which the Law requireth and in this work upholds him with delight in the inward man till holiness be perfected So the Gospel fulfills the Law every way in Christ and in us fulfills the righteousness of the Law for us and in us and while for us in us 6. The person applying and the manner of application of this salvation even the Spirit the Spirit of Jesus Christ who in all those that are delivered from condemnation by Jesus Christ is uniting them to Christ and regenerating and sanctifying them This Spirit sets himself up in the throne and pulls the flesh out of the throne and he reignes in them and orders their lives This person even the holy Ghost and his work making this salvation to come home with saving efficacy is mentioned implyedly in these words In us who walk not after the flesh but after the Spirit Thus the Apostle hath set out lively the second great Doctrine The third is a description of those for The third whom God sent his Sonne to become flesh to condemn their sin in his flesh and to fulfill the righteousness of the Law in them these persons are plainly and lively described thus they are those who walk not after the flesh but after the Spirit They are known by their walks that is by the tenour and course of their lives in which they deliberately set themselves with continuance and progress which course of life is framed after the guidance and rule not of the flesh that is of their corrupted nature but of the Spirit that is the Spirit of Christ which by the Word ingraffed in them dwells in them and orders their conversation 4. We have also a fourth point of excellent worth for the comfort of sin-burdened and mortified souls which the word of connexion for leadeth us unto There is no condemnation to them that are in Christ though there be much sin in them for the Spirit of life in Christ Jesus and from him coming into them is as a Law that hath delivered them from the Law of sin and so from the Law of death and all this is most evident for in Christ their sins are condemned and they justified and sanctified for see they as men set at liberty do walk after the Spirit and not after the flesh This then is the precious truth which lyeth in the coherence concerning the riches of their assurance and consolation who are in Jesus Christ The sins of those that walk after the Spâ—râ—t shall never be to their condemnation neither shall hinder from them the benefit of all the salvation that cometh by Christ nor â—et ought they in the least kind to hinder their full assurance their comfortable walking in their obedience their constant combating against the flesh nor their full dedition to the Law of the Spirit of life as to that which will give them full deliverance from the Law of sinne and death CHAP. II Containing the first great truth which is this that there is no salvation for any man by the Law or by any other means save onely by Jesus Christ. SECT 1. Having drawn up four choice truths of saving knowledge absolutely necessary to everlasting blessedness and sound comfort compactly delivered by the holy Apostle in this portion of Scripture I 1. Doct. No salvation but by Christ Gal. 3. 21 22. come now to handle those four truths at large the first of them is this There is no salvation for any man by the Law or by any other meanes whatsoever but onely by Jesus Christ. If there had been a Law given which could have given life Verily righteousnesse should have been by the Law but the Scripture hath concluded all under sinne saith this Apostle that the promise of faith of Jesus Christ might be given to them that beleeve These are opposite the Law and the Promise the concluding of all under sin and the giving of life and righteousness the faith of Jesus Christ whereby we believe and the works of the Law the giving of the promise which is a reward reckoned of grace to him that believeth Rom. 4. 3 4 5 and the paying of a debt which is a reward to him that worketh If then the Law could save there had been no need of the Promise the Promise were in vain nevertheless the Law is not against the Promise but it shuts all men up to the Promise where life and righteousness is alone to be had by believing in Iesus Christ But may there not be found some other name besides or together with Iesus Christ by which a sinner may be saved for answer hear the Apostle Peter as the mouth all the rest of the Apostles saâ—ing to all men and to all the people oâ— Israel Jesus Christ Acts 4. 10 11 12 of Nazareth whom ye crucified whom God raised from the dead
the saved may have no other grounds in themselves to look for mercy but their doings and ways abominable and loathsome and they might be loathing and abhorring themselves as they look to receive mercy that it might be for ever known and acknowledged by them that God doth all not for their righteousnesse but for his own names sake Mark there also how God layeth down this as the reason and ground of making Covenant with any taking them to be his people and promising to be their God For I will saith God be merciful to their transgressions and I will Heb. 8. 9 12. remember their sinnes no more Likewise this is evident from the manner of disposing the heart of the federate of him whom God receiveth into Covenant he is brought to this frame even to smiting on his breast standing aloof off not lifting up so much as his eyes to heaven in sense of unworthinesse and conscience of guilt and filth and to say God be merciful to me a sinner To be ashamed Luk. 18. 13 14. Ezek. 16. 62 63. Mâ—t. 11. 28 1 Joh. 1. 7 9. and confounded and never open his mouth any more because of his shame when God is pacified towards him for all that he hath done So also the promises made to confession of sinnes the invitations of the Gospel to the sinneburdened and sick with sin The prayers and arguments used in prayer by Gods people such as this for thy names sake O Lord pardon mine iniquity Psa 25. 11. for it is great This were strange Logick a strange art of reasoning but that this is all that in us doth move God to pardon even that which deserveth damnation our sinnes our sinfulnesse and this is that only thing besides his own bowels of tender compassions which causeth him to will our salvation and to will the giving of a Saviour and to will the appointing of all means and effectual workings in and by those means useful to salvation Our lost estate by sin moved Christ to come to seek and save and moved God the Father to send him to seek and save Mark the arguings of the godly the bottome on which they fasten their foot when they sue for justification and cry for mercy Enter not into judgement for no flesh Psa 142. 2 Psa 130. 1 2 3. Jer. 14. 7. living can be justified in thy sight And out of the depths of the guilt and filth of sinne have I cried unto thee c. And Do thou it though our iniquities testifie against us for we have sinned against thee for our back-slidings are many So runs the Gospels summe This is a faithful saying and worthy of all 1 Tim. 1. 15. acceptation that Christ Jesus came into the world to save sinners And the subjects of the grace of the Gospel Publicans Sinners Harlots A Manasseh A Mary Magdalene 6. The pattern of Gospel-mercy Saul 1 Tim. 1. 16. with ver 12. 13. Phil. 3. 4 5 6. made a Paul Saul the pattern in what he was before conversion obtaining mercy a Persecutor a Blasphemer injurious full of Pharisaical confidence of his own righteousnesse which held his eyes blind-fold ignorant of Christ and his heart malignant to all that was of Christ and so the chief of sinners this Saul obtained mercy for a pattern these were his meritorious works his previous dispositions his free-will power to the obtaining of saving mercy the pattern in the grace abounding in his conversion the grace of 1 Tim. 1. 14. faith and love which is in Christ Jesus that is which is truly Christian the pattern in the work upon him remaining after Gal. 2. 19 20 21. Phil. 3. 5. 6 7 8. 1 Tim. 1. 15 Rom. 7. 7. to the end of the ch conversion the pattern of mercy to all sinners that shall afterwards believe in Jesus Christ to eternal life in all these through the conflicts they shall sustain in their spiritual warfare SECT 3. Be informed and directed hence in four Rom. 8. 2. The use 1. To inform us things 1. In the right use of the Law in respect of life and justification which is this first that righteousnesse cannot be had by the Law but the curse and therefore secondly Gal. 3. 10. Rom. 7. 13 look upon it that sinne may be known that sinne may become to thee exceeding sinful when thou findest that it worketh death in thee even that Law kills thee which is good holy just and spiritual thirdly make use of it to conclude Gal. 3. 23. Gal. 3. 24. Phil. 3. 8 7 9. thee under sinne and shut thee unto faith in Christ and fourthly that thou mayest be schooled unto Christ fifthly that thou mayest renounce thine own righteousnesse which is by the Law as losse and dung as offalls and dogs-meat that thou mayest winne Christ and be found in him who is true food riches and the best gain sixthly that by the body of Christ Jesus crucified for sinners thou mayest be delivered from the Law of thy first husband legally inasmuch as he is dead even Rom. 7. 4. the Law as it is a Covenant that so thoâ— mayest be free to be married unto another even to the Lord Jesus Christ risen from the dead that thou mayest bring forth fruit unto God and no more bring forth fruit unto thy self dead fruit that hath self-ability for the principle and spring and self-glorying for the end which must needs make the best of works done after the holy Law to be dead fruit carrion-like stinking and abominable 2. In the right use of the disability thou findest in the Law to help and deliver this is by accident Lay the blame altogether upon thy self for there lyeth the cause thereof let thy corrupt nature thy flesh be charged with it that the Law may be magnified and kept honourable in thy esteem and that God the holy Law-giver may be justified and cleared when he therein judgeth thee Say with blessed Rom. 7. 10 14. Paul the Law is holy and the Commandment holy and just and good the Law is spiritual but I am carnal sold under sin 3. In the right use of the weaknesse and wickednesse of the flesh when thou feelest Phil. 3. 3 4 the same Have no confidence in the flesh in thy natural abilities priviledges performances Place no confidence in them for ever for flesh defiles them and makes to it self-advantage of them Never trust thine own heart any more for Prov. 28. 26. this is the property of the fool that is not wise towards God the more thou feelest the motions of sinne in thy members look out and betake thy self to Christ to free-grace so much the more Is there not a cause hast thou not weakned the holy perfect Law bring out thy sick and weak thy blinde and halt thy deaf and dumb thy leprous and dead bring them out before this Lord Messiah The great miracles he wrought in the perfect powerful present
the lusts thereof this the words import not after the flesh but after the Spirit is the spiritual mans walk Thirdly and whereas the flesh would impose upon the most spiritual he glorifies the Spirit and condemns the flesh the flesh is rejected but the Spirit is chosen for guide and leader this refusing and choosing is his daily work daily and continually in his wayes and walks he is refusing to walk after the flesh and choosing to walk after the Spirit the language of his walks and conversation is this not the flesh but the Spirit not the walk after the flesh but the walk after the Spirit 2. Therefore for the second use here is 2. Of comfort singular comfort to all whose wayes are holy who have the Spirit of Christ the orderer of their lives God will account of thee by the course of thy life the wicked while their lives are vain earthly carnal and they like not the way of the holy and choose not the Word and Spirit for their rule and guide they plead Ps 50. 16. and please themselves in the goodnesse of their hearts God knows them for wicked and so will judge them thou complainest of thy heart and mournest over thy vain thoughts thy weaknesses but holdest fast the way which is called holy thy walk is directed heaven-ward Remember now God reckons thee to be as the way is which thou hast chosen whose walks are spiritual they are spiritual they Rom. 8. 1. are in Christ Jesus and not in Adam flesh may lust in them but they fulfill not those lusts for look upon their conversation they walk in the Spirit they walk after the Spirit and that from the power of the Spirit in them as the spring of life as the quickning commanding renewing inward life The Holy Ghost hath his Throne in the heart of those whose walks he frames whose walks are after his minde these holy walkers are in the Spirit in the Sonne and in the Father as their walk doth evidence undoubtedly That this comfort may flow forth clear and strong it will be needful to give here somewhat of Consideration and somewhat of Caution SECT 9. For Consideration Consider seriously Where four relieving considerations 1. What of the flesh may be where the Spirit rules cast under seven heads Jam. 1. 14 15. these four things following First What of the flesh may be where the Spirit reigns there may be 1. The lustings of the flesh contrary to the Spirit In sinne there is first the evil suggestion or first motion the first rising and peering out of sinne This is in the most gracious and spiritual but with great difference for to the unregenerate and wicked it is the babe of his bosome but to the godly it is the brat of Babylon happy would he be esteemed of him that could take and dash them against the stones Secondly delight ensnaring and bird-liming the soul this may be in the godly but it is stollen and of treachery from the inmate the flesh for his chosen delight is in the Law of God his delight is to do Gods will that is within his bowels but as for the wicked his Psal 1. 2. 40. 8. inward parts are very wickednesse he looks and welcomes and with the whole heart closes with the ensnarings of sinnes motions he would not willingly have it to have check in any case no not so much as from his conscience within Thirdly Consent of will this in the godly is but partial but in the unregenerate it is a full consent Fourthly the Act or Commission in a formed thought in word or in deed This in the godly is seldome and then that which he would not but in the wicked it is common and usual and yet not so oft as he would Fifthly persisting in it and making the actings of sinne their way in which they choose to stand and walk taking pleasure therein this in the regenerate is never much lesse doth the godly man continue in sinne obstinately pleading for it and scorning reproof much lesse doth he take a pride in it and boast of accomplishing his sinful desires blessing the wicked whom the Lord abhorreth and hating the godly that fear to sinne in whom the Lord taketh pleasure 2. Sinnes motions may be lively in Ro. 7. 23. the members of the truly godly but not so as to be able to bring forth fruit unto death as the phrase is in ver 5. of Rom. 7. for as lively as they be the godly watch them the more that they shall not be fruitful Death is not their Lord nor hath them under its power now as it was while they stood married to the Law the Covenant of Works but God is their Lord unto whom they bring forth fruit as married to Christ risen from the dead Therefore sinne may stirre lively but not be fruit-bearing in them but in the ungodly the motions thrive as the birth in the belly which they seek carefully to midwife and suckle hugge in the bosome and dandle on their knees because there is no life of God in them they being altogether in death and abiding in death as the Apostle Johns expression is in 1 John 3. 14. 3. Evil may be present when they Rom. 7. 21 would do good To will that which is good is present with the godly but through the flesh that is by reason of the corruption of their natures in which no good dwelleth there is evil adjacent to that willing and easily beletteth them 4. Grievous untowardnesse awkernesse Rom. 7. 14 19 20. Heb. 12. 1 indisposednesse and aversenesse sometimes And this is the more burdening and pressing down begirting and encompassing the more they presse unto the spiritualnesse of any duty neverthelesse unto spiritualnesse in duty they presse on they stirre up themselves thereto and their backwardnesse dulnesse and deadnesse with all formality they mourn over and judge 5. The Law of the members or corruption of nature which no sooner stirs Ro. 7. 23. but it is presently in the members of the body and there is working as a Law this Law of the members making Warre and rebelling against the Law of their minds yet their inner man and such a man they have in them and others have not that is the Master they own his Law is their Law the other they own not but take for a Rebel and his Law for tyranny 6. Yea there may be a Captivity Rom. 7. 23 24 25. under the Law of the members but it is a captivity in their esteem under which they cry out of their wretched condition cry for deliverance and rest not untill they can upon experience blesse God for Christ their deliverer 7. Sometimes they may have a 2 Cor. 12. 7 thorne in the flesh Some special sinne troubling some great temptation or sore affliction or some Satanical molestation with which they may be buffered sorely that they might be kept more humble under choice