as a free Denizon of it who doth so little know how to value such a priviledge Go thy way therefore and be a slave again since thou knowest not how to carry it as becomes one that is free Now I say if God should deal thus with any of you would it not be sad true he will never wholly reverse what he hath done in you and for you but thus far he may go he may let corruption at some times and in some acts prevail over you and he may wholly deprive you of the sense and comfort of your spiritual liberty and would not these be bad enough To walk suitably to it Let me under this Head press another thing upon you viz. to walk suitably to this your freedom wherein doth that consist why in this in being holy and very holy If you so be this will suit with the deliverance from the Law of Sin which you have upon regeneration and which you must therefore be because 't is one great end of God in doing that for you Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life 'T is observable how God ushers in the Ten Commandements with his delivering the people of Israel out of the Egyptian bondage thereby to lay the greater obligation upon them to obey and keep those Commandements Exod. 20.2 I am the Lord thy God which have brought thee out of the land of Egypt out of the house of bondage then the several Commandements follow And as to that particular Command of keeping the Sabbath you find God enforcing of it with this Argument only Deut. 5.15 Remember that thou wast a servant in the land of Egypt c. O how holy how obedient should they be whom God hath brought out of the state of spiritual bondage the obligation rising higher from this deliverance than from the former Christians you should be very holy partly from a principle of gratitude partly because now the life of holiness is made more easie and facil if you be not so now the power of Sin is broken in you it must be from your sloth or something worse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oec Some observe upon the latter-Clause of the preceding Verse who walk not after the flesh c. that now under the Gospel 't is much more easie to live the heavenly life than it was formerly under the Law so that say they if men do not live that Life it must be charg'd meerly upon their own negligence so here I say persons being delivered from the Reign of Sin to them now 't is much more possible nay easie to be holy in their walkings than sometimes it was and therefore if they do not so walk 't is meerly from their idleness and sinful neglects Sirs now the holy Life is made practicable to you what an engagement doth this lay upon you to live it The Apostle here according to that Connexion of the Words which some pitch upon brings in freedom from the Law of Sin as the ground of not walking c. therefore they who are in Christ do not follow the sinful and carnal but the holy and spiritual course because they are freed from Sins power I 'm sure as to the thing 't is the duty of such so to walk upon this account Let me add a third Consideration regenerate persons upon this must be very holy that there may be some proportion 'twixt Nature as renewed in the way of Holiness and Nature as depraved in the way of Sin 'pray observe it so long as depraved Nature was upon the throne you were very sinful therefore now when renewed Nature is upon the throne you should be very holy I do not from hence plead for an equality that I very well know is not possible and the reason is because corrupt nature before Conversion was entire not broken or weakened by any contrary habit or principle but 't is not so with the renewed Nature after Conversion for that hath Sin mingled with it striving against it making opposition to it therefore men cannot be so entirely good after grace as they were entirely evil before grace yet I may and I do plead from hence for some proportion whilst Sin ruled you you were very sinful therefore now Christ and Grace rule you you should be very holy So the Apostle argues Rom. 6.19 20. As you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness For when ye were servants to sin ye were free from righteousness therefore which though it be not express'd yet 't is imply'd proportionably now when you are the servants of righteousness you should be free from sin Upon this threefold Consideration such as are made free from the Law of Sin should be holy Against Sins actual and partial dominion Now that I may be somewhat more particular about this Sin being that which is opposite to Holiness and much of the nature of holiness lying in refraining from sin and also the dominion of any particular sin very ill agreeing with deliverance from the Law thereof therefore in both of these respects I would caution all regenerate persons against it but 't is the latter only that I shall speak a few words unto Where I would be very earnest with you who have passed under the regenerating work of the Spirit to take heed even of the actual and partial dominion of Sin and there is great need of this admonition for though upon regeneration you are secur'd from its Habitual and Vniversal dominion yet as to some particular Sin and some particular evil acts it may have that which looks too much like dominion though strictly and properly it be not so Here therefore I desire you to be very careful that you do not suffer any one sin to reign in you for how would this consist with your being made free from the Law of Sin since as hath been said the power of any one sin and subjection thereunto if it be full and free plenary and voluntary doth as certainly prove its dominion as the power of many nay of all ô take heed that this and that sin do not rule or be too high in you 'T was Davids prayer Psal 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression he goes further and takes in all Psal 119.133 Order my steps in thy word and let not any iniquity have dominion over me Saints are not so freed from the Law of Sin by the Spirit but that there is need of daily prayer and that there be all endeavours and care on their part against it and their care must reach even to this that not any single iniquity may have dominion over them
Verse there is no condemnation to them that are in Christ Jesus That which might endanger as to Condemnation was Sin and there are two things in Sin to endanger about it its Power and Guilt therefore the Apostle shews how such who are in Christ are freed from both of these As to the taking away its Power that is spoken to in the second Verse The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin c. As to the taking away its Guilt that he speaks to in these two Verses What the Law could not do c. As if the Apostle had said If any thing could condemn God's people it would be Sin but that cannot for t is condemn'd it self Christ or God by him hath condemned Sin and so the Sinner himself shall not be condemned by it or for it The guilt of Sin being expiated and the Sinner made righteous upon the imputation of Christs Obedience and Satisfaction which are the two things here asserted surely there is there can be no condemnation to those who have an interest in this Grace And this I judge to be the chief scope and proper reference of the Words which I will endeavour to clear up a little further The Coherence further cleered The Believers Non-condemnation as you have heard is brought about partly by Sanctification in which the strength and dominion of Sin is broken and partly by Justification in which the guilt of Sin is done away and not imputed The First of these is done by the Spirit in the heart within in the putting forth of his mighty power in the work of Regeneration the Law of the Spirit of Life c. The Second is done by the Son for the person without in that Propitiatory Sacrifice which he offered up to God upon which God is atoned reconciled satisfied and so doth acquit the Sinner Now the Apostle having spoken to that act which is proper to the Spirit Vers 2. he here expresly speaks to that which was proper to and to be effected by the Son God sending his Son in the c. And he speaks of condemning sin for sin that is for Christ's being a Sacrifice for Sin and therefore this must properly and strictly refer to Justification rather than to Sanctification Yet I would not be too nice for as in a large sense the Law of sin in the foregoing Verse may point to the guilt as well as to the power of sin so here in a large sense too the condemning of sin may point to the abolishing of the power as well as to the expiating of the guilt of sin Expositors take in both and I would not straighten the Words more than needs though yet I conceive in their main and primary intendment they refer to what is done in Justification The Apostles Argument then stands thus To them for whom God sent his Son all other ways being impossible for sin to condemn sin and in their stead to fulfil the righteousness of the Law to them there is no Condemnation But for Believers and such who are in Christ God upon these terms sent his Son therefore to them there is no Condemnation I shall follow those * Nunc sequitur expolitio vel illustratio probationis qùod scilicet Dominus gratuitâ suâ misericordiâ nos in Christo justificavit id quod Legi erat impossibile Calvin Duobus argumentis consolationem de indemnitate piis confirmavit quorum prius fuit quod Lex Spiritus c. Alterum quod Deus misso filio suo c. Pareus Jam accedit ad probationem sententiae prioris quae fuit de justificatione nempe credentes in Christum esse justificatos seu nullam esse eis condemnationem Piscat in Paraphr Observandum sententiam hanc non cohaerere cum proximè praecedente sed cum priore membro versiculi primi Id. in Schol Vide Cajet in locum Quorum causâ Deus Pater misit Filium suum coaeternum in carne conspicuum fieri iis nulla est condemnatio at qui nostrâ causâ c. Gryn See Dutch Annot. Interpreters who make the main Scope and drift of the words to lie in this I know there are * Firmamentum est in hoc versu superioris conclusionis c. Beza Pertinent ista declarationis vice ad id quod dixit se per legem Spiritus c. et transfert totius hujus negotii causam meritum in gratiam Dei Muscul He proves the foresaid making free because that God being reconciled by Christs death he hath taken away from sin that power which he had granted it over man for a punishment of his first transgression Deod Hic affertur ratio quâ ostenditur istum Dei Spiritum liberatorem nobis donatum esse c. Pet Mart. Ratio superioris sententiae quâ explicat Apostolus quomodo Lex Spiritus c. Justin Hic Versus continet aetiologiam itemque exegesin eorum quae versu secundo dicta fuerunt Vorst So Staplet Streso Râ—lloc c. Several who go another way they making the Words to be rather the further explication or continuation of that Matter which is laid down in the Second Verse The Saints are made free from the law of sin and death how is that brought about why thus God sent his Son into the World by whom he is reconciled to them being reconcil'd upon this he hath taken away from Sin that commanding power that it had before abolished its strength devested it of its former dominion and regency and this they make to be the condemning of sin in the Text. Well! I will not now object any thing against this Interpetation hereafter I shall speak more to it when I come to the more particular opening of the Clause And for sin condemned sin only at present give me leave to prefer the former The words consider'd in themselves Their general sense and meaning Let us now consider the Words in themselves As to their general Sense and Meaning 't is plainly this though somewhat more darkly express'd * Quod impossibile erat logi Deus in Christo fecit Anselm Mens Apostoli hoc loco est etsi verbis obscurioribus expressa id nobis praestitum per gratiam quod Lex praestare non potuit Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl What the Law it standing in such circumstances could not do for the guilty undone Sinner that God through Christ hath fully done for him this is that plain Truth which they resolve themselves into The various Readings of them I find some considerable difference amongst Expositors in the Reading of them * Mihi locum hunc pro virili meâ perpendenti videtur aliquid verborum deesse ad explendam sententiam veluti si sic legamus Nam quod Lex Mosaica non potuit juxta partem carnalem secundum quam imbecillis erat inefficax hoc Deus praestitit misso Filio
say yet lies upon the Law Be you who you will Believers or unbelievers regenerate or unregenerate the Law is of marvellous use to you 'T is a rule to all whether they be good or bad and as so none are exempted from it as is by several Divines sufficiently proved against the Antinomists and it hath too very good and useful effects upon all whether called or uncalled Saints or Sinners Our Apostle who here doth so much depress the Law in respect of Justification doth elsewhere in other respects speak much of its usefulness Rom. 3.19 Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 7.7 What shall we say then is the Law sin God forbid Nay I had not known sin but by the Law for I had not known lust except the Law had said Thou shalt not covet Gal. 3.19 24. Wherefore then serveth the Law it was added because of transgressions till the Seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediator Wherefore the Law was our School-master to bring us unto Christ that we might be justified by faith I must not launch out into this vast Ocean you have variety of * Taytor's Reg. Vitae Burg. Vind. Legis Boltons Bounds c. Baxter in several Treat with divers Others Facessat longè ex animis nostris profana ista Opinio Legem non este regulam Est enim inflexibilis vivendi regula Calvin Treatises upon this Argument namely to prove that the Law is still a Rule and still very useful in those great effects which have been mentioned I refer you to them for further satisfaction This I only touch upon as it lies in my way both that I may prevent dangerous mistakes and also shew you how you are to carry it towards the Law O let it be highly esteemed reverenced honoured by you yea bless God for it for though indeed 't is weak and unprofitable as the Covenant of Works yet as 't is a Rule and as it produces such effects upon the Conscience so 't is of great use and highly beneficial So much for the 2d Vse Thirdly Use 3. Was the Law thus unable to do for the Sinner what was necessary to be done then never look for Righteousness and Life from and by the Law For as to these it cannot do your work unless you could do its work it cannot justifie or save you unless you could perfectly obey and fulfil it O pray expect little from it nay nothing at all in this way you cannot answer its expectations and it cannot answer yours It highly concerns every man in the world to make sure of righteousness and life but where are these to be had only in Christ in the way of believing not in the Law in the way of doing We would fain make the Law stronger than indeed it is and 't is natural to us to look for a righteousness from it because there was our righteousness at first and that suits best with the pride of our hearts Man is not so averse to the Law in point of obedience but he is as apt to rest upon the Law for Heaven and Happiness if he can but do something which the Law requires O this he looks upon as a sufficient Righteousness and as a good Plea for Heaven Especially when Conscience is a little awakened then the poor Creature betakes himself to his doing to his obedience to the Law and this he thinks will do his work till God lets him see his great mistake As 't is * Hos 5.13 said When Ephraim saw his sickness and Judab saw his wound then went Ephraim to the Assyrian and sent to King Jareb yet could he not heal you nor cure you of your wound just so 't is with the convinced Sinner in reference to the Law both as to his practise and also as to his success I would not be mistaken in what I have said or shall further say as if I did design to take off any from Obedience to the Law God forbid all that I aim at is only to take men off from trusting in that obedience and from leaning upon that as their Righteousness We should be doers of the Law for * Rom. 2.13 not the hearers of the Law are just before God but the doers of the Law shall be justified yea we should go as far as ever we can in our endeavours after a Law-righteousness for though that be not sufficient to justifie us before God yet that must make us righteous in his eye * Vide Burg. of Justif 2d p. Serm. 22. p. 215. as to qualitative and inherent righteousness and so we are to understand that Text with many others of the same import * Deut. 6.25 It shall be our righteousness if we observe to do all these commandments before the Lord our God as he hath commanded us But yet when we have gone the furthest the Righteousness which we are to rely upon is only the Gospel Righteousness or the imputed Righteousness of the Lord Jesus if we take up with any thing short of that we are * O nos miseros si vel tantillum nostra salus basi tam infirmá nitatur Beza in 1 Joh. 1.8 miserable and lost for ever As to the Law is it thus weak or rather are you thus weak and yet will you bottom your expectation and confidence there can you fulfil or satisfie it in its demands of perfect personal universal constant Obedience If you cannot then which nothing more certain it can never then do your business nay upon the least failure it will be your enemy to plead against you for the non-performance of its Conditions and so though it cannot as a Friend do you much good yet as an Enemy it can and will do you much hurt What a sad case is the legalist in the Law condemns him because he doth no more obey and the Gospel condemns him because he doth no more believe he 's lost on every hand O this is woful And yet how many precious Souls split themselves upon this rock millions of men look no higher than the Law that is the foundation upon which they build their confidence for Life and Salvation Could we but get into them and be privy to the Grounds of their Hope we should find that 't is not Christ and Faith in him but the Law and some imperfect Obedience thereunto upon which they bottom they deal honestly wrong no body live unblameably make some external Profession perform such duties are thus and thus charitable to the poor c. and hereupon they are confident of their Salvation Now I deny not but that these are very good things I wish there was more of them yet when any rest in them or upon them for Righteousness and Life they set them
the Apostle opposes Christ's Sacrifice Vers 5 6 c. and of that he saith Vers 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Vers 11 12. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins But this man after he had offered one Sacrifice for sins for ever sat down on the right hand of God Vers 14. For by one offering he hath perfected forever them that are sanctified The HEATHENS had their Sacrifices which they call'd * Succidaneae dictae si permis hostiis litatum non erat aliae post easdem ductae hostiae caedebantur quae quasi prioribus jam caesis luendi piaculi gratia subdebantur succedebant Gyrald Synt. 17. p. 465. Saubert de Sacrif c. 19. p. 477. Hostiae succedaneae which they offered up to their GODS in case those which they had offered before did not succeed the Lord Jesus by his one Sacrifice did so effectually do what he designed and the Sinner needed as that there is no room for or need of any hostia succedanea 4. The Apostle makes it out from the sanctity of Christ's Person and the perfection of his Sacrifice The Law-Priests offered first for their own sins and then for the sins of the people Heb. 7.27 they ought as for the people so also for themselves to offer for sins Heb. 5.3 the High Priest went once every year into the second Tabernacle not without blood which he offered for * Levit. 16.11 himself and for the errors of the people Heb. 9.7 But now as to Christ he was holy harmless undefiled separate from sinners Heb. 7.26 he had no sin of his own to expiate by his Sacrifice he was made sin but yet he knew no sin 2 Cor. 5.21 Under the Law both Priest and Sacrifice were to be perfect i. e. without any open and external blemish as to the first reade Levit. 21.17 to the end as to the second God gave several precepts about it the Paschal Lamb was to be without blemish Exod. 12.5 the oblation for Vows and for Free-will-offerings the Sacrifice of Peace-offerings were to be without blemish perfect otherwise they should not be accepted Levit. 22.18 to 25. so the red Heifer was to be without spot and wherein there was no blemish Numb 19.2 so the Firstlings of the Cattle Deut. 15.21 and all Sacrifices whatsoever Deut 17.1 And this the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. Deipn l. 15. c. 5. c. quas cum immolabant nisi purae integraeque fuissent minus proficere putabant Gyrald p. 491. HEATHENS themselves made conscience of in their Sacrifices In correspondency to all this in a moral and spiritual sense our Lord's Sacrifice was perfect without the least blemish he offered himself without spot to God Heb. 9.14 he was a Lamb without blemish and without spot 1 Pet. 1.19 5. The excellency of Christ's Sacrifice appears from the great effects of it he put away sin by the sacrifice of himself Heb. 9.26 so that there is no more offering for sin Heb. 10.18 being made perfect he became the author of eternal salvation unto all them that obey him Heb. 5.9 by this Sacrifice sin was condemned abolished expiated God appeased the Law satisfied †Heb. 9.12 eternal redemption obtained O what an excellent Sacrifice was Christ's Sacrifice and consequently what an excellent Priesthood was Christ's Priesthood Of the Evil of Sin 7. Seventhly was Christ a Sacrifice for sin in order to the condemning of it and could it be condemn'd by nothing short of that hence we are informed that Sin is a very evil thing and of a very heinous nature Had it not been a notorious and capital Offender would God have condemn'd and thus condemn'd it would he so severely have punished it in the flesh of his own Son must even this Son be offered up upon the Cross as a Sacrifice for the expiation of it O what a cursed heinous thing is sin that had made such a breach between God and his Creatures that Christ must die or else no reconciliation that had so highly struck at the Honour of the great God that nothing below the sharpest sufferings of his dearest Son could make Satisfaction for it its poison and venom was such that there was no cure for the Sinner into whom that poyson had got but only the precious blood of Christ himself God had such an hatred and abhorring of it as that for the * Grot. de Sat. Christi p. 67. testifying thereof even he whom he lov'd from all eternity must be made a †Gal. 3.13 Curse what a demonstration was this of the transcendency of the evil of Sin Would you take a full view thereof pray look upon it in and through this glass a sacrific'd Christ gives the clearest the fullest representation of sins hainousness True we may see much of that in Sins own Nature as 't is the transgression of God's most holy and most excellent Law as also in the threatnings which are denounc'd against it and further in the dreadful Effects of it both here and hereafter the loss of God's image and favour and eternal damnation is it not a very evil thing What a mischievous thing hath this sin been it cast the falling Angels out of Heaven into Hell and turn'd them into Devils it thrust Adam out of Paradise made God to be an enemy to him who but now was his favourite cut off the entail of happiness and instead thereof entail'd misery and a curse upon all his posterity it made God at once to drown a whole world it laid Sodom in ashes levell'd Jerusalem it-self to the ground caused God to forsake his own people the Jews c. 't would be endless to enumerate all the sad mischiefs of Sin Now I say in these things we may see much of the evil of it but not so much as what we see in the Death and Sufferings of the Lord Christ there there is the highest discovery and fullest representation of it He to be * Isa 53.3 a man of sorrows and acquainted with grief he to be bruised and broken yea and his Father to be †Isa 53.10 pleased in the bruising of him he in his own person to undergo the Laws penalty to tread the ‖ Isa 63.3 winepress of the wrath of God he to be * Phil. 2.8 obedient to death even the death of the Cross he to cry out My God my God why hast thou forsaken me he to be kill'd and slain and †Acts 5.30 hang'd upon a tree and all this for sin O what an excess of evil doth this hold forth to be in it Indeed that the poor Creatures should be so destroy'd in the Law-Sacrifices that so many millions of them they in themselves being harmless and innocent should die and be sacrific'd for mans sin this represents very much of
sin is there is matter of condemnation There 's not a man to be found on earth who upon this account and in this sense is not obnoxious and liable to a sentence and state of Condemnation for * 1 Kings 8.46 there is no man that sinneth not * Jam. 3.2 in many things we offend all * 1 Joh. 1.8 if we say we have no sin we deceive our selves and the truth is not in us Besides those actual sins which break forth in external acts which are committed upon deliberation and with consent of which all are more or less guilty I say besides these there is in all a corrupt wicked depraved Nature which Nature puts forth it self in evil motions sinful propensions strong inclinations to what is evil O that Fomes Peccati those Motus Primo-primi as the Schoolmen call them those inward ebullitions of indwelling sin in impure and filthy desires set forth in Scripture by Concupiscence what shall we say to these are not they sinful is there not in them matter of Condemnation if God should enter into judgment and proceed according to the rigour of his Justice and the purity of his Law surely yes If it be prov'd that they are sinful unquestionably then it follows that they expose a person to Condemnation now how full are our Divines in the proof of that Concupiscence the first risings and stirrings of Corrupt Nature even in renewed and regenerate persons are properly and formally sinful whether they consent or not for Consent is not so of the Essence of sin but that there may be sin without it that may have some influence upon the degree but not upon the nature of the thing it self Those evil thoughts and motions in the Heart with which the best are so much pestred are not meer infirmities attending the present state of imperfection but they are plain iniquities there is sin in them The Apostle speaking of them sets the black brand of sin upon them Rom. 7.7 What shall we say then is the Law sin God forbid nay I had not known sin but by the Law for I had not known Lust except the Law had said thou shalt not covet The holy Law forbids these inward workings of the sinful Nature as well as the exterior acts of sin therefore they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of that Law and being so therefore they are sinful They flow from sin they tend to sin and yet are they not sin when Lust hath conceiv'd it bringeth forth sin Jam. 1.13 This is the Doctrine of our (a) Art 9. Church of the ancient (b) August lib. 1. contra duas Pelag. Ep. cap. 13. lib. 3. contra Julian cap. 3. with several others cited in Chamier tom 3. lib. 10. c. 10. Fathers of the Body of (c) Vide Cham. tom 3. lib. 10. c. 4. c. Chemn Exam. Decr. 5 Sess p. 93. c. Calv. Instit lib. 3. c. 3. Daven Det. Qu. 1. Ward Determ Theol. p. 136. c. Protestants and they make it good by several Arguments of great strength The (d) The Council of Trent anathematizeth all who hold Concupiscence in renewed persons and after Baptism to be sin Sess 5. Bellarm. de Amiss Grat. lib. 5. cap. 7. Valentia de Pec. Orig. cap. 7 8. Perer. Quaest ad Cap. 7. in Ep. ad Rom. Disput 7 8 9. Papists are wholly of another mind And whereas 't is said here in the Text There is no Condemnation c. they carry it so high as to affirm that in reference to Original Sin the depravation of Nature Concupiscence the inward motions and inclinations of the Heart to sin after Baptism Faith Regeneration there is no matter of Condemnation or nothing damnable in them who are in Christ He that will please to cast his eye upon the (e) Non tam significat nullam esse Condemnationem justificatis in Christo ob Concupiscentiam quà m nihil esse in eis condemnatione dignum Bellarm. de Am. Gr. lib. 5. cap. 7. Tollitur damnatio quantum ad Culpam quantum ad poenam Primus Motus habet quod non sit Peccatum Mortale ex eo quod rationem non attingit in quâ completur ratio Peccati c. Aquin. in loc c. Et consistit differentia in hoc quod inillis justificatis nempe in Christo nihil committitur damnabile propter donum Christi tam externum quam internum Intendit itaque per nullam damnationem nullum actum quo meremur damnari Et dixit hoc ad diffetentiam Primorum Motuum qui sunt etiam apud justificatos in Christo ut intelligamus illos non esle materiam damnationis Primi enim Motus non reddunt Sanctos damnabiles tum ob eorum imperfectionem tum quia absorbentur a copiâ Sanctarum actionum continuarum Cajet in loc Hinc patet nec concupiscentiam nec aliud quippiam in renatis esse peccatum damnatione dignum A-Lap Non quod volo ago c. ex iis sequitur involuntarios esse Concupiscentiae motus in renatis ac justis quibus proinde ad poenam imputari non possint Est Quamvis Caro contra Spiritum insultans molestias exhibeat iis qui sunt in Christo Jesu nihil tamen est in iis damnatiois quia dum non consentiunt non ipsi operantur illud sed peccatum quod per Concupiscentiam habitat in Corde Soto Citations here set down which are taken especially out of their Expositors upon the Text may see that this is the Interpretation which they put upon it What no matter of Condemnation nothing damnable in them who are in Christ this is much too high Our Adversaries I suppose though they deny any merit of Condemnation upon the forementioned things yet surely they will not deny but that sin in its full Act merits Condemnation if they will be so absurd the Apostle plainly determines it Sin when it is finished brings forth death Jam. 1.15 Now is there not too much of this to be found even in Saints in Christ and therefore are not they worthy of Condemnation True indeed Sin whether in the conception or in the finishing is not * Ad haec respondetur dimitti Concupiscentiam Carnis in Baptismo non ut non sit sed ut in peccatum non imputetur Aug. de Nup. Conc. lib. 1. cap. 25. imputed or charged upon them and so there is no Condemnation but yet as considered in its own Nature it merits Condemnation it doth so ex Naturâ rei exjudicio Legis onely 't is not so in point of Fact and in Event ex indultu Gratiae as one expresses it Sin is sin in the Children of God and it merits Condemnation in them as well as in others whence is it then that there is no Condemnation to them meerly from the Grace of God who doth not impute this sin to them As Solomon told Abiathar he was worthy of death yet he
in the eye of the world We walk in the Flesh 't is as if he had said we are poor frail mortal men as well as others made with them of the same flesh living in the same flesh and incompassed with the same infirmities of flesh and there is nothing from our outward condition and appearance to gain us any honour esteem or success amongst men thus saith the Apostle we walk in the Flesh But then he adds we do not war after the Flesh h. e. we do not carry on our work and business as we are the Apostles and Ministers of Christ by the flesh it is not humane power or any fleshly advantage which we go upon 't is only a divine power that helps assists and prospers us by vertue of which God's work in our hands doth and shall go on in spite of all opposition from Men and Devils This clearly seems to be the Apostles meaning for it immediately follows v. 4. The weapons of our warfare are not fleshly and carnal but spiritual and mighty through God Well! but now walking in the Flesh or after the Flesh here in the Text carries a quite other sense along with it For the finding out of which we must first enquire what is meant by Flesh Now as to this Enquiry to give you the several acceptations of the word Flesh would be both tedious and unnecessary Expositors generally agree about its sense in this place only I find some few a little varying in their Explications of it They by Flesh here understanding at least wise taking in that sense as well as that which is usual and common the Jewish * Fortasse per Carnem Ceremonias Legis intelligit vultque dicere Christianos illos à condemnatione exemptos liberos â—ffe qui Christo Jesu serviunt non carnali illâ ceremoniarum observatione sed spirituali Mussus Ceremonial Law with the several rites ceremonies appurtenances thereof and so they make the Words to run thus Such are exempted from condemnation who serve the Lord Jesus Christ not according to the fleshly observation of the Ceremonies of the Law but in a spiritual and evangelical manner Now 't is true those may come under this title of Flesh for they are called carnal ordinances Heb. 9.10 and Paul in part speaking of them calls them Flesh over and over Phil. 3.3 4. Yet I conceive they do not fall within the great intendment of our Apostle in these words Our * There is therefore now no obligation lying on a Christian to observe these Ceremonies of Moses's Law Circumcision c. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jews yet indulged themselves in and perform the evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel Dr. Hammond learned Annotator in his Paraphrase upon the Text and also upon the following Verses though for the main he opens it as Others do yet he makes it more specially to refer to the Jews as under the Law and to Christians as under the Gospel What there may be of that notion in the Words I shall not meddle with but rather come to the general and unquestionable interpretation of the word Flesh as 't is here used Where I will consider it 1. more generally 2. more particularly Of Flesh in its more general Notion 1. More generally So Flesh in Scripture commonly notes that corrupt sinful depraved vitiated nature that is in man as he comes into the world This Nature is variously set forth Sometimes by the old man so Eph. 4.22 That ye put off concerning the former conversation the Old man c. Sometimes by the Law in the members warring against the Law of the mind so Rom. 7.23 Sometimes by Sin in the general so Rom. 7.8 Sin i e. the corrupt Nature taking occasion by the commandment wrought in me all manner of concupiscence Sometimes by indwelling sin so Rom. 7.17 Sometimes by the sin which doth so easily beset us so Heb. 12.1 And sometimes by Flesh so here and so in several other places Joh. 3.6 That which is begotten of the flesh is flesh Joh. 1.13 Born again not of the will of the flesh nor of the will of man but of God Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing and v. 25. So then with the mind he means the renewed and sanctified Nature I serve the Law of God but with the Flesh he means the corrupt Nature the Law of Sin Gal. 5.17 The Flesh lusteth against the Spirit c. Once indeed in Scripture this corrupt Nature is set forth by Spirit Jam. 4.5 The Spirit that is in us lusteth to Envy but usually 't is set forth by Flesh And several Reasons might be given of that appellation I 'le name some few but will not in the least enlarge upon them The sinful Nature in man is stiled Flesh Why the corrupt Nature is set forth by Flesh 1. Because 't is convayed and propagated as the Flesh is 2. Because 't is propagated by the Flesh or by fleshly generation 3. Because 't is very much acted in the Flesh or fleshly part 4. Because 't is nourished strengthened and drawn forth by the Flesh or by fleshly Objects 5. Because of its baseness sordidness and degeneracy And by the most of these things the corrupt Nature in Man is distinguished from the corrupt Nature of the Apostate Angels Their's is set forth by * Eph. 6.12 spiritual wickedness because it vents it self in spiritual not in carnal acts such as are envy hatred pride blasphemy fretting at God himself and at his dispensations c But Ours is set forth by the Flesh because 't is conveyed through the Flesh and acted in the Flesh and drawn forth by the Flesh What it is to walk after the Flesh in the general notion of it Now if you take Flesh in this general notion then to walk after it it 's this To have the corrupt sinful Nature to be a mans principle and guide and Not to walk after the Flesh 't is not to have that Nature to be ones principle and guide For the Text brings in these two Flesh and Spirit as different and opposite principles and guides and therefore they who make Flesh their principle and guide they walk after the Flesh as they who make the Spirit their principle and guide they walk after the Spirit Take men our of Christ and such as are unregenerate they walk after the Flesh how why Flesh is their principle and Flesh is their guide the Flesh is that which they act from there 's their principle and 't is that which they act by there 's their guide That which is the spring of action that 's the principle that which puts upon and orders
sets down the Way and Manner how this Non condemnation is carried on That is done two ways partly by the Spirit of Christ partly by the Merit of Christ In order to the Sinners Justification and Salvation two things are necessary 1. he must be freed from the tyranny usurpation and dominion of sin 2. he must be freed too from the guilt of Sin and the Justice of God must be satisfied Now saith the Apostle Both of these are accordingly done the Former by the Spirit of Christ which is spoken to in this Second Verse the Latter by the Merit or Satisfactory Obedience of Christ in his own Person which is spoken to in the Third and Fourth Verses Thus the Apostle clears up the way and method of God in the bringing about of the Non-condemnation of Believers and this in the double reference which the Words will bear with respect to the Priviledge 2. Then Secondly they way refer too to the Character or Description who walk not after c. It might be ask'd How doth the truth of this appear viz. that persons in Christ do thus walk or rather How comes it about that Such do arrive at this spiritual course The Apostle answers The Law of the Spirit of Life hath freed Such from the Law of Sin q. d. I have spoken of the holy and heavenly course of Believers and do not wonder at it you may believe me in what I have asserted for the mighty power of the Spirit of God having subdued Sin and broke its strength and dominion in these persons upon this they are brought to holy walking or therefore they do so walk In this reference several * Lex spiritus vitae quae pertinet ad gratiam liberat à lege peccati mortis facit ut non concupiscamus impleamus jussa legis c. August Octoginr Quaest p. 575. t. 4. Verius certius est quod hoc versiculo rationem reddere Apostolus voluerit non illorum verborum nihil nunc damnationis sed cur hanc quasi conditionem illis verbis adjecerit iis qui non secundum carnem ambulant Stapl. Antidot p. 625. The Apostle proves the Spiritual walking à causa procreante quae est Spiritus Sanctus Piscat He gives a reason why the true members of Christ do walk according to the Spirit Deod Expositers carry the Words but this for their Connexion Some Divines make them to be in part Proleptical as if the Apostle foreseeing some Objections which might be made against what he had laid down did here design to prevent and anticipate those Objections For as to both the forementioned Things doubts and discouragements might arise in some who were in Christ They might object thus Blessed Paul thou saist there is no condemnation to them who are in Christ but how can this be what so much Sin and Guilt and yet no Condemnation can we who are nothing but a very mass of Sin be thus safe and secure as to our eternal state O this we scarce know how to believe And again thou speakest of Walking not after the Flesh but after the Spirit alas who do thus walk when we have so much of Flesh in us and that doth so often draw us to carnal acts c. how is this qualification practicable To obviate this double Objection or Discouragement the Apostle brings in these Words in which he renders both the Priviledge and the Property of persons interested in it real and credible viz by their being freed from the Law of Sin and Death through the Law of the Spirit 'T is as if he had said 't is too true that even such who are in Christ will have Sin in them and sin will too often be committed by them yet for all this I say that such shall not be condemned why because they are freed from the Law of Sin and so consequently from the Law of Death Sin I grant is in them but 't is not a Law in them or to them it still keeps its residence in them but its reign its commanding power is gone now where it is not commanding it shall not be condemning So then this notwithstanding the foundation of a Believers Safety and Comfort stands firm and unshaken And for the Other discouragement here is a kind of tacit and implicit Concession that the people of God are Flesh as well as Spirit and that as to some particular acts through infirmity they may follow the guidance and motions of the Flesh but yet they are not under the Law and command of the Flesh why because they are freed from the Law of Sin there is another Law which hath thrust out that Law of Sin viz. the Law of the Spirit Indeed time was when they were at the beck and command of the Flesh when they walked after it but the Law of the Spirit having taken hold of them now for the main they do not they cannot walk after the Flesh The force of the is Particle FOR opened I come more strictly and narrowly to look into the Words For the Law of the Spirit of Life c. 'T is a Scripture that either is dark in it self or else 't is made so by the various and different interpretations put upon it Which before I can well speak to the first word For must be a little considered and the rather because 't is made use of and insisted upon in some matters of Controversie That which unites Verse and Verse divides party and party this little Word is made to bear its part in some sharp Contests and though to us at the first view it may seem but inconsiderable yet 't is not so to the ROMANISTS who in their arguings against PROTESTANTS make no small use of it They tell us that 't is here to be taken * Subscribit causam praedictae liberationis Soto Apostolus hanc libertatem à lege peccati per Spiritum Dei ponit ut causam ejus quod prius dixerat Stapl. Antid p. 625. With many Others causally as containing in it the Ground of Justification that it points to inherent Righteousness as the Cause of the Non-condemnation before spoken of and by this they attempt to prove that the Believer is not justified by the imputed righteousness of Christ but by his own personal inherent righteousness For say they the Apostle having said that there is no condemnation to them who are in Christ he proves it from inherent righteousness as the proper and formal cause of it there is no Condemnation For the Law of the Spirit c. And that the Argument may be the more pressing and concluding to us PROTESTANTS they urge that Calvin and Beza themselves do make this Law of the Spirit of Life to point to grace regeneration inherent righteousness To whom I reply 1. That 't is not safe either for Them or Vs in matters of great moment to lay too great a stress upon little Words which onely joyn Verse and Verse
Popish Objection closes with another interpretation of the Words but there 's no necessity for that as I conceive In short as was said in the handling of the foregoing Verse we are for inherent righteousness as well as our Opposers though they are pleased very freely to * Becanus Opuse de Justif Calvinist c. 2. Costeri Enchir. c. 6. p. 220. Campian Rat. 8. Against which Calumny vide Chamier tom 3. lib. 1. cap. 2. calumniate us as if we denied the Thing because we deny it to be the Cause or Ground of Justification We are for infallibilis nexus an inseparable connexion betwixt Justification and Sanctification where there is the blood there is the water also for Christ came by both 1 Joh. 5.6 We further hold that Regeneration Habitual and Actual Righteousness are the indispensible Conditions of eternal life and absolutely necessary thereunto Nay some worthy * Pareus in Respons ad Dub. 2. pag. 773. With some eminent Divines of our own Divines go so far as to make them Causa sine quâ non even with respect to Justification But all this is nothing unless we make them the proper formal cause of Justification which we cannot do that being a thing so diametrically opposite to Gospel-revelation This block being removed out of my way now I proceed The Law of the Spirit of Life c. In the Former Verse you had contrary Principles Flesh and Spirit in this you have contrary Laws here is Law in opposition to Law the Law of the Spirit set against the Law of Sin the Law of the Spirit of Life against the Law of Death the Law of Sin inslaving us against the Law of the Spirit freeing us from that slavery In the Words something is imply'd and something is express'd That which is imply'd is this That all Men the very best of them for a time viz. till they be converted are under the Law of Sin and Death That which is express'd is this that Believers by the Law of the Spirit of Life are made free from the Law of Sin and Death The Opening of these things will be my present business for I cannot well pitch upon the Doctrinal Observations till I have cleared up the Sense of the Words and the Apostles main Scope and design in them The Words summ'd up under three General Heads First General Opened viz. the Gracious Deliverance In order to which I will reduce the whole Matter contained in them to these Three Heads A Gracious Deliverance the Subject the Author or Efficient of that Deliverance 1. Here 's a gracious Deliverance hath made me free from the Law of Sin and Death As to the First of these if you consider them as distinct the being made free from the Law of Sin for the better understanding thereof I desire you to take notice of the following Particulars 1. That by Sin the Apostle chiefly aims at the Root Sin the Sin of Nature or the sinful depraved Nature which is in falt'n Man 'T is the same with the Flesh spoken of before as also with the indwelling Sin the Law in the members c. in the foregoing Chapter This is that Sin which hath the greatest power in and over the Soul Particular and Actual Sins do but derive their power from this all that dominion and strength which they have is but delegated the Supream Sovereign Original dominion of Sin is seated in the corrupt Nature there chiefly is that Law of Sin which Believers are freed from yet in subordination to this the power of particular sins and deliverance from that is here also to be taken in 2. The Apostle doth not say that Believers are simply and absolutely made free from Sin onely that they are made free from the Law of Sin There 's a * Non sunt idem Peccatum Lex peccati Peccatum est vitium inhabitans in Carne Lex Peccati dominium peccati quod in Carne non regenitorum plenè exercet Ab hoc peccati inhabitantis dominio efficacia Spiritus regenerantis liberat fideles fraenando illud non vero penit ùs tollendo Pareus Attendendum quod non dicit Non enim Gratia hominem impeccabilem reddit sed fomitis vim minuit c. Corn. Muss Nos it a à morte peccato liberati fumus ut tamen horum malorum non parum adhuc supersit Pet. Mart. great difference betwixt Sin and the Law of Sin a total freedome from the Former none have in this life no not they who are most under the Law of the Spirit The dearest of Gods Children must wait for that till they come to Heaven the onely place and State of Perfection there they shall be perfectly compleatly freed from sin yea from the very Being of it but here the utmost that they can arrive at is to be freed from its power in Regeneration and from its guilt in Justification The Text therefore doth not speak of absolute freedom from Sin for that being unattainable here below is yet to come and so it falls under the glorious liberty of the Sons of God mentioned Verse 21 but the being made free in the Text is spoken of as a thing that is past hath made me free c. and therefore it must be limited to freedom from the Law of Sin onely 3. There is in this life a Twofold Freedom from Sin the One respects its Guilt the Other its Power 'T is a Law in both respects in reference to Guilt as it binds the Creature over to answer at Gods Barr for what he hath done and makes him obnoxious to punnishment in reference to Power as it rules commands and exercises a strange kind of Tyranny and Dominion over the Sinner Now Believers are freed from Sin in both of these respects namely as was said but just now in Justification from the guilt in Regeneration from the power of it But here a Question must be resolved viz. Which doth the Apostle here speak of which of these two parts of the Saints Freedome from Sin is here primarily and principally intended For Answer to which Divines do somewhat differ about it (a) Non damnatur nisi qui Concupiscentiae Carnis consentit ad malum Lex enim Spiritus vitae in Christo Jesu liberavit te à Lege peccati mortis ne scil consensionem tuam concupiscentia Carnis sibi vindicet August contra duas Pelag. Ep. lib. 1. cap. 10. Liberavit quomodo nisi quia ejus reatum peccatorum omnium remissione dissolvit Lex Spiritus vitae in Chrislo ut quamvis adhuc maneret in peccatum tamen non imputetur Idem de Nup. Concup lib. 1. cap. 32. Austine took in Both and therefore he sometimes opens it by the One sometimes by the Other Amongst Modern Expositors (b) A jure peceati i. e. à reatn c. Pet. Martyr Liberatio haec non est Regeneratio quâ liberamur ex parte à peccato inhaerente sed est
peccatorum remissio quâ liberamur non ex parte sed plenè perfecteque à peccatorum quorumcunque remissione Rolloc Paulò post satis patebit de absolutione gratuitâ loqui c. Calvin Some interpret the Words of Freedome from the guilt of sin they making them chiefly to point to that grace which is given out in Justification (c) Liberavit regenerando ad novam vitam Baza Ut intelligamus Legem Spiritus non solum hoc in nobis agere quòd non condemnemur propter imputationem justitiae sed vim peccati in nobis extinguere ut jam non regnet in nobis peccatum sed Gratia virtus Christi Muscul Others interpret them of Freedome from the power of sin they referring them to that grace which is proper to Regeneration The Opinion of the Latter I prefer and shall follow in the insuing Discourse I conceive the Law of Sin mainly refers to the power of Sin and therefore the freedome from the Law of Sin must also mainly refer to the being freed from the power of Sin As to the taking away of its Guilt that the Apostle speaks to in the following Verse for that 's the condemning of it there mentioned in this Verse the taking away of its dominion was chiefly in his eye You have him Chap. 7. sadly complaining of the Law in his Members of the Law of Sin now nothing more evident than that he thereby designs to set forth not Sins guilt but that great though not full power and strength which Sin had in him and if that be the proper notion of the Law of Sin there then why not here And besides the Word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made free both in Scripture and also in Common Authors usually notes the freeing of One who is under bondage and slavery it doth not so properly note the freeing of a Malefactor from his Guilt and from that condemnatory sentence which he deserves as the freeing of a Slave or Captive who is under the Tyranny and Dominion of another and so it falls in exactly with that notion of freedome which I am upon Therefore the Arabick Translator well renders it by Emancipavit me à lege peccati mortis and * Tertull. de Resur Carn cap. 46. legit manumisit me Fuimus enim quasi mancipia peccati mortis sed à Christo manumissi libertate donati sumus A-Lapide Tertullian by Manumisit me in allusion to the Manumission of the Romans when they set their Servants or Slaves at liberty O when a man is once regenerated he hath a blessed manumission he being made free from that cursed servitude wherein he liv'd before under this cruel Master Sin I say this is the strict and proper notion of the word which though 't is true it be here applied to Death as well as to Sin yet that is either in a more large and improper Sense for the Apostle having first spoken of freedome from sin and set it forth by that term which was proper to it he was not sollicitous to be so accurate as to vary his expression for the Other but would make the same to serve for both or else because there is a bondage in Death as well as in Sin and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will agree with it as well as with sin And I desire that this may be considered which I lay a great stress upon the Apostle in this Verse speaks of the Spirit personally considered as in the next Verse of the Son personally considered also it being so we must then interpret their several making free from sin according to that which is proper to them in their personal consideration Now 't is the Spirits personal act to free by regeneration from Sins power as 't is the Sons personal act by satisfaction to free from Sins guilt therefore the First is meant in this Verse where the Spirit is mentioned as the Second is meant it the next Verse where the Son is mentioned 4. The Law of Sin 'T is a Metaphor which our Apostle often uses and in which he seems much to delight you have it often Rom. 7. V. 21. I find a Law that when I would do good evil is present with me V. 23. But I see another Law warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members V. 25. With my mind I my self serve the Law of God but with the flesh the Law of sin What this Law of sin is and in what respects it passes under this Appellation hereafter shall be opened at present onely in General observe that this metaphorical expression notes the (a) Ex adverso Legem peccati mortis appellat Carnis imperium quae inde consequitur mortis tyrannidem Calv. A peccato inhabitante quod instar Legis mihi imperabat malas actiones ad eas me impellebat Piscat Est Lex peccati quia ad peccatum movet incitatque velut Lex quaedam Estius A Lege peccati i. e. à Lege fomitis quae inclinat ad peccandum vel à Lege peccati i. e. à consensu operatione peccati quod hominem tenet ligatum per modum Legis Aquin. Dum absolvuntur à Dominio peccati super ipsos ab obligatione conformandi voluntarias suas operationes Legi peccaâ—i à quo vinculo non absolvebat Lex Cajetan A Lege peccati h. e. à dictamine jure dominatu reatu concupiscentiae A-Lap Power Dominion Tyranny of sin Some make the Law of sin to be no more than barely sin it self but I think it carries a special reference to and super adds the Adjunct of Sin the power of it And (b) Elegantiùs vertisset à jure peccati Erasin Some would have us read it the Right of sin rather than the Law of sin the matter comes much to one So much for the being made free from the Law of Sin In the opening of which as yet I have not taken any notice of the O pinion of Some who make the Law of Sin to be the Old Mosaical Law but by and by I will It follows and Death Now this is either one and the same with sin as being onely an Epethite for it so (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum Apostolus conjunctionem interposuit codem tamen sensu ac si peccatum mortiferum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixisset Piscat Several expound it Sin and Death that is deadly Sin or Sin which is of a deadly nature As the Spirit of life is the living spirit so Sin and Death is no more than deadly sin 't is an expression like that of the Poet Pateris libavit auro i. e. aureis pateris Or else you may take it as distinct from sin and so there is a double Deliverance held forth in the Words One from the Law of Sin an Other from the Law of Death thus the most
of (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Confer supra cap. 7.23 24. ubi utriusque Legis neinpe Legis Peccati Mortis mentio facta est Quare non videtur hic esse Figura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vorstius in Schol. Interpreters open it The Law of Sin is always attended with the Law of Death and freedome from the Law of Sin is always attended with freedome from the Law of Death the power and dominion of Death stands or falls by the power and dominion of Sin But what is this Law of Death * August contra Fortunat. Disput 2. Austine answers the Law of sin is Whoever sins shall dye the Law of Death is Dust thou art and to dust shalt thou return * Lex mortis est mortuum perseverare mortuum est de morte non esse reditum ad vitam Cajes Cajetan makes it to be permanentia in morte the abiding or continuance in the state of Death So Believers are freed from it for though they may for a time be subjected under it yet it shad not always have power over them so as to hold them forever as the Word is used concerning Christ Acts 2.24 they shall arise and live again they are not under the Law i. e. the everlasting evercontinuing full power and strength of Death You have Ver. 10 11. the matter of this Explication If Christ be in you the body is dead because of sin but the Spirit is life because of righteousness But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you But to pass these by as the Law of Sin is the power of sin so the Law of Death is that power and right which it hath over Men by reason of sin for it hath its empire and dominion as well as sin Therefore as you read of the reigning of sin so also you read of the reigning of Death Rom. 5.14 But death reigned from Adam to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reigned as a King as the word imports Death is either Temporal or Eternal both of which carry that in them which may give them the Title or Denomination of a Law but regenerate persons upon the Law of the Spirit of Life are freed from both From the first not simply and absolutely but onely in a restrained sense viz. as 't is strictly a Curse or the fruit and product of that primitive Curse Gen. 2.17 From the second as it notes eternal condemnation for these two are all * Ut sibi respondeant Mors damnatio Estius one they are absolutely freed This Death they being in Christ and by the sanctifying Spirit delivered from the Law of sin hath no power or authority over them I say no authority for 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 20.6 on such the second death hath no power This is the First General in the Words that Gracious Deliverance from the Law of Sin and Death which they hold forth Second General The Second is the Subject of this deliverance This the Apostle puts down in his own Person The Law of the Spirit c. hath made me free from the Law of sin and death Here is Enallage Personae the change of the Person 't was them in the foregoing Verse 't is me in this I have already observed and I would now more fully open it that our apostle throughout this whole Chapter wherein he mainly treats of the Saints Priviledges speaks altogether in the Plural Number excepting onely this one Verse 'T is true where he is speaking of some high act of Grace as performed by himself there he purs it in the Singular Number as Ver. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us And so too where he is speaking of some high Assurance a thing not so common there also he expresses it in the Singular Number as Ver. 38. For I am persunded that neither c. But wherever the great and fundamental priviledges of Believers are before him there he always expresses himself in the Plural Number then 't is us altogether And 't is observable that oven where he speaks of himself as to some special act or enjoyment yet even there as to the main Priviledge he takes in all the people of God You may see this made good in the two fore-mentioned places 't is I reckon but 't is the glory that shall be revealed in us and 't is I am persuaded but 't is shall separate us from the love of God Well! here he puts in himself as the Subject of the Priviledge but 't is not to exclade or shut out Others onely he propounds himself as one great Instance of freedome from the Law of sin by the Law of the Spirit here is application and appropriation as to himself but no impropriation or exclusion with respect to Others He that had so much of Faith and Experience as to be able to apply this to himself had withall so much of Knowledge and Wisdom as to know that it was with Others yea with all regenerate persons just as it was with himself And therefore 't is in the * Observandum est in causâ Gratiae nullum esse inter Apostolum quemvis Christianum duntaxat verum discrimen Non est quod dicamus Paulus suit Apostolus nos non item ex eo quod sibi contigit per gratiam Christi probat hoc quod tribuit omnibus Christianis Muscul Continet Argumentum á Testimonio viz. experientia Apostoli ita fimul Argumentum á Pari quod enim Apostolus in se expertus fuerat id pari ratione omnes credentes in se experiuntur nempe operationem illam Spiritus Sancti regenerantis Piseas Non ego solus sed omnes quotquot in Jesu Christo sunt c. Zuingl Me fidelem quemvis Gomar i. e. quemvis verè Chriftianum Grot. Pronomen me demonstrat ipsum in Christo ambulantem c. personam fiquidem talium induit Cajes In corum personâ de se Apostolus loquitur haec verba Estius Soto will be sure to extend it far though for be glosses upon it Me i. e. Gonus humanum persons of all these that he here thus speaks and this me is inclusive not exclusive every Child of God in the world may say as here Paul doth the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death and indeed every Believer should be so well acquainted with the workings of the Spirit of God upon his own heart as to be able to apply this to himself But why doth Paul here particularize himself and speak thus in the Singular Number in this place rather than in Others I ansiver 1. Because he looked upon himself
as a pattern And indeed God all along dealt with him as so in reference to pardoning grace he was a pattern 1 Tim. 1.16 that in me first Jesus Christ might shew forth all long suffering for a pattern c. So in reference to renewing grace he shall be a pattern too God would and did so effectually work upon him in the miraculous changing of him in the mighty rescuing of him from the power of ignorance carnal confidence prejudices against Christ enmity to the Gospel and the Professors thereof that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a pattern to all that should be converted of the freeness and efficacy of converting Grace And therefore if He was thus freed from the Law of sin it should then be so with Others also for what was done to him was not done to him as a meer single or private person but as to One that was to be an instance or pattern of the Grace of God towards many 2. Because he was the Complainer therefore he shall be the Triumpher because he was the Combater therefore he shall be the Conqueror And as you have him in the * Ponit se pro Exemplo ut prius infirmitatum Luctae ita nunc fiduciae Imo verbis quasi praeit quibus singuli hanc consolationem nobis applicemus Pareus foregoing Chapter in the person of Believers complaining of the Law of sin so here you shall have him in the person of Believers too triumphing over the Law of sin he being made free from it by another and an higher Law But to close this Head be thou who thou wilt if thou beest a gracious person and one upon whom the Spirit hath put forth his efficacious power thou as well as Paul art made free from the Law of sin Therefore to make this the more indefinite and universal the Syriac not without an Emphasis saith * Et quidem non sine Emphasi quasi admonente Paulo ut singuli credentes hoc sibi beneficium applicent Beza Beza reads it not me but thee the Law of the Spirit of Life hath made thee free from the Law c. The Third General in the Words is the Author or Efficient of this freedome from the Law of Sin and Death and the way or manner how 't is effected 't is by the Spirit of Life and 't is by the Law of the Spirit c. Now here lies the greatest difficulty and that wherein Expositors do most differ I find no less than Four several Interpretations put upon these Words 1. First Some would have them to refer to the sanctity and perfect holiness of Christ's Humane Nature This say they is the Spirit of life in Christ Jesus and the Law of the Spirit of Life is the power and virtue of Christ's unspotted holiness and purity to acquit and make free the Believer from the Law of Sin and Death h. e. from the guilt of sin and Condemnation So that they bring the matter to this the Habitual righteousness of Christ as Man being imputed and made over to the Believer upon this he is discharged from all guilt and look'd upon by God in Christ as perfectly righteous This Interpretation is that which * Cùm adeò imbecilla sit vis Spiritus in nobis quomodo inde possumus colligere nullam esse condemnationem c. quoniam inquit vis ista Spiritus vivificantis quae tà m imbecilla est in nobis perfectissima potentissima est in Christo nobis credentibus imputata facit ut perinde censeamur ac si nullae prorsus reliquiae corruptionis mortis in nobis inhaererent Nunc autem de perfectâ sanctitatis humanae naturae Christi imputatione disterit c. Beza in Paraphr Distinguit Legem Spiritus vitae quae est in ipso Christo Jesu ab eâ quae in nobis est ab co effecta i e. perfectam naturae nostrae in Christo sanctificationem ab eâ quae in nobis est duntaxat inchoata Nam illa quidem nobis imputata cum perfecta sit nos liberavit c. Explicandum est igitur istud de tertiâ Justificationis nostrae gratuitae parte quae consistit in Sanctificatione ipsâ Jesu Christi nobis communicata Idem in Notis Et porro Vis illa Spiritus vivifici cujus fons est in Christi carne facit ut peccatum seu vitiositas illa cu us reliquiae adhuc in me supersunt quae me alioqui condemnationi adjudicarent efficere nequeat ut conde â—ner quoniaru quod est in me duntaxat inchoatum in Christo perfectissimum est cui sum insitus This way goes Hemingius Elton Parr Streso c. Thâ—s Downham interprets it Of Justific Book 1. Chap. 3. Several Expositors some of Whom are of great Eminency do pitch upon Yet with submission I shall crave leave to prefer another before it For 't is very well known though I shall not in the least concern my self therein that some very worthy Persons do question the truth of the Thing viz. the formal imputation of Christ's Habitual and Original righteousness they making the sanctity of his Humane Nature to belong to his Justitia Personae rather than to his Justitia Meriti or Justitia Fidejussoria and they looking upon it onely as the necessary qualification of his Person to fit him to be a Mediator and also as that which was necessary in order to the meritoriousness of his Obedience but denying that it is directly and formally made over by imputation to the Believer But as to this which is the Veritas Rei as I said before I will not at all concern my self about that I am onely to enquire whether this Interpretation be proper to the Text and rightly grounded upon it which is the Veritas Loci And truly that I question very much and must say with the learned De Dicu Nescio an id spectaverit Apostolus c. I know not whether that was the thing which the Apostle here had in his eye I humbly conceive the Words without great straining cannot be brought to this Sense their main scope and intendment looking to a quite Other thing And that branch of them in Christ Jesus upon which they who close with the Exposition before us lay so great a stress will bear another explication much more easie and genuine as you will hear by and by 2. Secondly Others understand by the Law of the Spirit of Life and the Law of Sin and Death the Law of Faith and the Law of Works or the Evangelical and the Masaical Law You read Rom. 3.27 of the Law of Faith and of Works two very opposite and contrary Laws now by that twofold Law Some open the Law of the Spirit and the Law of Sin and Death Thus * I ex ergo Spiritur vitae est Lex Fidei Nam Moysi Lex est Spiritualis quia prohibet peccare non tamen viâ—ae c. 'T is too
large to be written out Ambrose expounds it The Law saith he of the Spirit of Life it is the very Law of Faith * Chrysostome distinguishes much to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc The Law of Moses was a Spiritual Law because it forbad Sin but it was not the Law of the Spirit of Life because it could not remit Sin and so quicken the dead But this Law of Faith is the Law of the Spirit of Life because it doth not onely restrain Sin but it also restores from death c. This Law in Christ Jesus that is by Faith doth free the Believer from the Law of Sin and Death The Law of Sin is that which dwells in the members which persuades to that which is contrary to the Will of God the Law of Death is the Law of Moses because it kills Sinners And no wonder that this Law should be the Law of Death when the Gospel is to some the savour of death unto death and so he goes on in the further explication of it Amongst modern Interpreters Pareus follows this Exposition making the Law of the Spirit of life to be the Doctrine of the Gospel and the Law of sin and death to be the Law of Moses The Gospel saith he is the Law of the Spirit because 't is attended with the conveyance of the Spirit the Law of Moses was spiritual but not the Law of the Spirit because it did not convey the Spirit And that was the Law of Sin because it discovered sin irritated sin made sin to be sin and of Death too because it had a killing virtue in it 2 Cor. 3.6 The letter killeth but the spirit giveth life Thus Pareus who after he had laid down and opened his Opinion thus concludes With submission to other mens judgments I judge this to be the most plain and genuine meaning of this place This way very many * Lex Spirituâ— c. est doctrina Evangehi fide apprehensa Osiand Fortasse legem Mose intelligit per legem peccati mortis à quâ etiam lege liberati sumus in vulgato Jesu Christi Evangelio Massus Utraque est Spiritus Sancti ut actoris utraqne est Spiritus nostri directivaâ— sed haec est Spiritus Sancti quatenus est vivificator noster in Jesu Christo c. Cajetan Legem peccati vocat literam Legis quae peccatum excitare solet damnationem revelare Vatabl. Opponitur haec Lex Spiritus Legi Mosaicae Crell Posset etiam per Legem peccati mortis intelligi Lex Mosis c. Perer. Vide Lud. de Dieu in loc Baldwin Dr. Hammond in Paraphr Others go either as to the whole or as to the most considerable part of it But neither shall I close with this Interpretation and that for two Reasons I. Because though the Gospel may very well be stiled the Law of the Spirit of life yet it sounds somewhat harsh to call the Mosaical Law God's own Law the Law of sin and death There is I grant something of truth in it and it may admit of a very fair and sound explication but then there must be a great deal of stating and limitation and cautioning before you can come at it And therefore many * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost Legem peccati mortis non ausim cum quibusdam accipere pro Lege Dei c. Quamvis enim peccatum augendo mortem generet Paulus tamen ab hâc invidiâ consultò supra deflexit Calvin His verbis non significatur Lex Mosaica c. Pet. Mart. Expositors do not approve of the application of this title to the Mosaical Law Nay our Apostle himself warns us against it whose way and custome it was whenever he had touch'd upon any thing which might seem to reflect any disparagement upon the Law presently to subjoin something for the vindication of its honour Rom. 7.7 What shall we say then is the law sin God forbid when the commandment came sin reviv'd and I dy'd and the commandment which was ordained to life I found to be unto death c. yet saith he the law is holy and the commandment holy and just and good was then that which was good made death to me God forbid but sin that it might appear sin working death in me by that which is good that sin by the commandment might become exceeding sinful No man did ever depress the Law more than Paul did in the matter of Justification yet in other respects none did ever more vindicate and exalt it Well! this is one Reason why I shall not fall in with this Sense A Second is this because the Apostle here is not treating of the Law-state or Gospel-state or of the Covenant-aà ministration proper to either but he is more closely treating of the State of Nature and of Grace of freedome from Condemnation by the taking away of sins power and guilt in pursuance of which he pitches upon Sanctification by the Spirit and Satisfaction by the Son And therefore though the Former Notion may be taken in yet certainly that which directly falls in with the Latter as that Sense will which I shall presently give must be most agreeable to the Apostles Scope in this place 3. Thirdly by the Law of the Spirit of life in Christ Jesus Some understand nothing but the very Spirit of Christ Jesus They make the Law of the Spirit to be the very Spirit it self and nothing more thus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Theophyl Oâ—cumen Theodor. say the same Lex Spiritus i. e. Lex quae est Spiritus Aquin. Chrysostome and his Followers This is a very good foundation to build upon but yet without some further addition it will not so fully reach that special matter in the Words which hath a great weight and emphasis in it 4. Fourthly therefore Others do interpret them not onely as pointing to Gods Spirit but to make it the more express they consider the Spirit of God as renewing as regenerating as working the new and heavenly life in the Soul with great power and efficacy The Spirit is stiled the Spirit of life both as he is a living Spirit himself and also as he is a quickening Spirit to the Creature as he makes Sinners who were * Eph. 2.1 dead in trespasses and sins to live by working Grace and Regeneration in them and so life thereby But what is the Law of the Spirit of Life why 't is the mighty power of the regenerating Spirit put forth upon men in order to the freeing of them from the power and dominion of sin There are I know sundry other explications given of it (a) Lex-Spiritus vitae una eademque est quae Lex Dei sicut una eademque est Lex peccati mortis Nihil damnationis erit his qui Lege peccati quae est Lex mortis liberantur Legi Dei quae est Lex
this Law of the Spirit had taken hold of him he was under the Law of Sin before the mighty power of the regenerating Spirit did effectually work in him to convert and sanctifie him Sin had its full power and dominion over him He gives a sad account of this Eph. 2.3 Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh c. And Tit. 3.3 For we our selves also were sometimes foolish disobedient c. 'T is true even after Conversion you have him complaining of the Law of Sin Rom. 7.21 I find a law that when I would do good evil is present with me c. but there was a great difference between that Law of Sin which he was under before conversion and that which he was under after conversion as you shall hereafter understand And thus it is with all men in the world before regenerating Grace in the natural and unconverted state all are under the Law of Sin Every man is born a subject and vassal to Sin and is as he comes into the world under the power tyranny and domination of a cursed Nature Sin is that truly Vniversal Monarch which hath all men before they be converted under its Empire and Soveraignty let them be High or Low Bond or Free in other respects till they be renewed and rescued by the Law of the Spirit of Life they are all under Sin 's command and regency For the proof of this in the General I shall onely refer you to Rom. 6. from the 12. to the end where you have the Law of Sin and the Sinners bondage under its dominion set forth in great variety of Expressions I will not recite any of them 't is best to take them together as they lie in the whole discourse of the Apostle For the better handling of the Truth before us I will 1. Open this Law of Sin and show what is included in it and why that is set forth by this Metaphor Then 2. prove that Men whilst unregenerate are under this Law of Sin How Sin is a Law what this imports Yet since without any prejudice or disadvantage to the Matter contained in each of these Heads they may be spoken to conjunctly as well as apart and because too the putting of them together will somewhat shorten the work therefore that shall be my Method The word Law as a * Dr. O of the Power c. of Indwelling Sin ch 1. 2. Worthy Person hath observed to my hand is taken either properly or improperly Properly so it is the Edict or Sanction of a person or persons in Authority wherein he or they do order and enjoyn something to be done backing his or their Commands with promises of rewards as also their Prohibitions with threatnings of punnishment this is the nature of a Law in the strict and proper notion of it Now if you insist upon this its exact consideration and take in all in this Description so Sin cannot be said to be a Law or to impose a Law upon the Creature the reason is obvious because it hath no Right of Dominion or rightful Authority which is essentially requisite to the Law-maker and to the validity and obligation of the Law The power of Sin is but usurp'd it hath dominion de facto but not de jure God never gave the corrupt Nature in Man any Authority to be or to make a Law which should bind his Creatures He himself hath made excellent Laws which are unquestionably and universally obligatory and he hath set up Magistrates his Vicegerents to whom he hath delegated a power of making Laws which shall in a lower degree be obligatory also but now for Sin what hath that to do with this Law-making or Law-obliging Authority So that this Consideration of a Law doth not at all suit with it yet there is something in the Description that will suit with it well enough insomuch that it may be truly called the Law of Sin Sin is a Law as it commands the Sinner For 1. A Law is a commanding thing It lays its imperative injunctions upon men and expects their Obedience it doth not barely notifie or represent to Men what they are to do or not to do nor only advise and persuade them to do so and so but it commands Authoritatively It carries dominion in it Rom. 7.1 Know ye not the law hath dominion over a man as long as he liveth this is wrap'd up in the very nature of it and is inseparable from it Now in this respect Sin is a Law it commands the Sinner to act so and so lays its precepts upon him in a very imperious manner assumes a strange kind of Authority over him though justly it hath none therefore you read of the reigning of Sin of obeying Sin of the dominion of Sin Rom. 6.12 14. this is the nature of a Law in general in reference to which Sin hath this appellation of a Law In this respect such as are in the Natural State may too justly be said to be under the Law of Sin for it hath the Command over them and doth from time to time lay its Commands upon them the Subject is not more under the Law of his Soveraign nor the Servant of his Master than the Sinner is under the Laws of Sin it commands very proudly and he as tamely obeys O there 's the Law of Sin There are indeed two things in a Law 't is a commanding and 't is a condemning thing it first commands men to order their actings according to what it prescribes and if they do not so do in case of disobedience then they are by it try'd and condemn'd Unregenerate persons are in both of these respects under the Law of Sin 1. Sin hath a commanding power in them O that is upon the throne in their Hearts it rules them and with a strange kind of Soveraignty orders them to do what it pleases it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords it over them as the words are Rom. 6.12 14 And as there is this domination on Sins part so there is subjection on the Sinners part no sooner doth it command but 't is presently obey'd it doth but speak the word and 't is done if it will have such a Lust gratified the Sinner readily yields to it As the Centurion speaks of his Soldiers Matth. 8.9 I am a man under authority having Soldiers under me and I say to this man go and he goeth come and he cometh do this and he doth it just such a power or soveraignty hath Sin in and over graceless persons they are at its beck according to its commanding propensions they order and steer their Course may they not therefore be said to be under the Law of Sin Then 2. for the Other property of a Law as 't is a condemning thing that belongs to Sin too ô 't is not
onely of a commanding but also of a condemning nature And which is not usual where it commands and is obeyed there it condemus which shows the difference betwixt the Law of sin and all other Laws they do not condemn where they are obeyed 't is onely the breach or non-performance of them which makes a person liable to Condemnation but herein lies the cursedness of the Law of Sin upon the obeying of it it becomes a condemning Law and it onely condemns where 't is obey'd But observe how this comes about for there is a difference in this double Act of the Law of Sin to command that is Sins proper and natural act to condemn that is Sins act onely eventually or meritoriously it rules of it self directly and propenly but it condemns onely as it lays the foundation of Condemnation by another for there is another Law which formally is the condemning Law viz. the Law of God upon the violation of it And this speaks the inexpressible misery of the Unregenerate they are under that Law which tyrannically commands them here and which upon their obeying of it will most certainly condemn them hereafter Sin a Law as it backs its Commands with Promises and Threatnings 2. Secondly that I may further clear up this Expression of the Law of Sin let me compare it with other Laws Divine and Humane Take the Law of God or Men they are usually back'd with * Some therefore defins a Law Ordo rectam gubernandi rationem includens ex prudentiâ prodien◠transgredientibus prenam obtemperantibus praemium decernens See Wendel Polie l. 2. c. 11 Rewards and Punnishments and 't is convenient it should be so if not for the strengthening of the Laws in themselves yet however for the furtherance of mens Obedience to them for men generally do not obey them upon the Authority of the Legislators or the intrinsick goodness of the Matter of the Law but as they are thereunto either allured by Rewards or deterred by Punnishments these are the things that do most prevail with them to yield their Obedience to the Laws both of God and Men. Answerably now to this Sin Indwelling in the Corrupt Nature will be backing its Commands with Promises and Threatnings it will be pretending to Rewards and Punnishments which though in themselves they are but sorry things yet they have a great power and efficacy upon besotted Sinners For instance Sinner saith Sin I enjoyn thee to fall in with me and my ways to do as I bid thee do I will that thou dost go and swear and steal and be filthy and profane Sabbaths and please the flesh c. here 's the Laws or Commands of Sin well how doth it strengthen and back them why thus Sinner do but obey me and here are such Profits Pleasures Delights Honours Preserments all of which upon thy complyance with me shall be thine if thou wilt but be my loyal Subject and do what I would have thee thou shalt live at ease flourish in the world pass thy days in mirth be respected by all with a great many more Promises of this nature therefore why do'st thou demur why do'st not thou presently submit and obey Particularly you read of the pleasures of sin Heb. 11.25 now it represents and heightens these to Sinners and by them urges and almost enforces Obedience to its Commands O saith Sin do but hearken to me and do thus and thus then what a delightful pleasant Life will you live how will all Comforts then flow in upon you then your good days will begin when you once resolve to comply with my Laws but 't will never be well till then And are all these promises and sollicitations of Sin in vain no! the poor deluded Sinner believes hearkens yields closes with them and knows not how to resist its Commands back'd with such promises and rewards But if these soft and mild insinuations these enticing and alluring Arguments will not do Sin then appears in the Lionsshape and begins to menace and threaten it alters its language and saith Sinner wilt thou cast off my Laws and chuse to be subject to some Other then look to thy self and take what follows wilt thou engage in a course of Duty and fall in with a strict and godly life then know what will be the fruit of this much better than thine O thou cursed Lyar thou must expect the loss of all that is good the undergoing of all that is evil thou must look for nothing but prisons reproaches derision contempt poverty persecution and what not thou must bid adieu to all thy Comforts prepare for the carrying of an heavy Cross live a pensive afflicted Life this will cost thee deer expose thee to the loss of Liberty Estate Relations Credit nay of Life it self O how doth Sin to draw and hold the Sinner in vassalage to it self and to keep him off from the way of holiness bestir it self and summon in all its Threats and Menaces And may not unrenewed Souls too truly be said to be under the Law of sin in these respects with what efficacy doth it entice them to what is evil by what it promises and deter them from what is good by what it threatens Do not these promises and threatnings of Sin carry it with men in their natural state the former for Sins of Commission the latter for Sins of Omission that they know not how to withstand them O that what we do see every day was not too full a demonstration of their being under the power of Sin as promising and as threatning By this you understand what there is in a Law in the strict notion of it that is applicable to Sin upon which the Apostle might ground his Metaphor of the Law of Sin 't is a commanding thing and it urges and seconds its Commands with promises and threatnings both of which are proper to a Law One thing further I desire you to take notice of and 't is this that Sin considered as simply commanding so 't is not a Law but it then becomes formally and compleatly a Law when it commands and the Sinner obeys so that he owns the power of it and willingly subjects himself to its dominion ô now 't is a Law indeed As it is in the Laws of Vsurpers they meerly as imposed by them are no Laws because not made by persons in lawful Authority but if a people freely own these Usurpers and willingly put themselves under subjection to them them to them their Laws become valid and obligatory so here as to Sin it hath not the least right to any dominion over the Soul it hath no power but what is by usurpation and therefore its Laws are meer nullities but yet if men which is the Case of the Unconverted will voluntarily put themselves under its Government and consent that it shall rule them to them de facto it becomes a Law and hath the force and authority of a Law though de jure it
can challenge no such thing This for a Law in its proper sense Sin is a Law according to the improper acceptation of a Law 2. Secondly the word Law is taken improperly for any thing that hath an impelling or impulsive virtue in it which though it be not strictly and properly a Law yet it may pass under that appellation because it hath the virtue and force of a Law and doth that which a true and proper Law uses to do And so an inward operative lively Principle that which efficaciously moves and acts a man or impells and urges him so and so to act may be stil'd a Law because of its powerful and authoritative influence in and upon the man in his acting a Principle is a Virtual Law or that which is equivalent to a Law inasmuch as it inclines urges impells with power and efficacy to such and such operations which are suitable to it And therefore when Sin is the Principle which acts a person in his general course and which doth efficaciously excite and impell him to those things which are suitable to its own nature I say when 't is thus there Sin may be called a Law and there 't is the Law of Sin So that when Paul here supposes himself before his Conversion to be under the Law of Sin he means that then Sin was his principle the sole and active principle in him that which with a strange kind of power and efficacy did urge excite impell him to wicked and sinful acts all along in that state The Law of Sin notes the power of Sin as hath been shown now that is twofold Moral or Physical I will not upon several accounts undertake to justifie this distinction in the rigid acceptation of things I onely make use of it to help your conceptions in that which I am upon Sins moral power lies in its being a Law for that 's the power of a Law its physical power lies in its being a Principle for that 's the power of a principle As to its Moral power it directs and regulates prescribing to the Sinner what it would have him to do and in a sense commanding him to do accordingly as to its Physical power it doth so and so excite and act by its inward effectual powerful inclinations and impulsions I distinguish here between a Law and a Principle because I now consider the Latter strictly in it self and not according to the improper application of the word Law to it And I make use of this distinction of Sins twofold power not as designing to assert any specifical difference betwixt them possibly something might be objected against that I onely design thereby to set forth the several ways and modes wherein Sin doth exert its power for though 't is very true that Moral and Physical power as considered in themselves and when applied to such and such things are distinct kinds of power yet when they are applied to sin they are but different modes the Nature of the thing admitting nothing more Now to bring this to the Point in hand Unregenerate persons are under the Law of Sin inasmuch as in that state Sin the depraved Nature is the principle which acts them and which strongly effectually nay impetuously inclines and excites them to what is sinful Every Agent hath its principle which acts it strongly and irresistibly as Natural Agents in natural acts have their principle working with great efficacy in them the Fire burns and cannot do otherwise because 't is determin'd and influenc'd by that natural principle which is in it so Moral Agents in Moral acts have their efficacious principles too which work as strongly and powerfully in them the difference being always preserv'd 'twixt Natural and Free Agents But now these principles are very different according to mens different state where 't is the Law of the Spirit of Life in Christ Jesus there the Spirit is the principle and the New Nature too in the Soul as the principle doth with a great deal of power and efficacy excite and quicken to what is good 2 Cor. 5.14 The Love of Christ constraineth us But where it is the Law of Sin there Sin is the principle which doth also strongly excite to what is evil The Natural man hath no other principle than this and 't is very active in him it ever workng with great power and strength to draw out his corruption and so he is under the Law of sin I conceive this Law of Sin as to its most proper import notes the activeness and efficacy of a principle rather than the authority or Soveraignty of a Law though that be the word here used But however 't is best to take in both notions and in both the Doctrine holds true so long as any man is unrenewed Sin is both a Law to him to command rule and govern him and also a principle powerfully and efficaciously to act him in his whole course in both respects before regeneration 't is nothing but the Law of Sin By which expression the Apostle seems to superadd something to what he had said Ver. 1. he had there spoke of walking after the Flesh thereby intimating the Flesh to be the principle by which men out of Christ do act but now here in calling it the Law of Sin or of the Flesh he intimates the power and strength of that principle in those persons 't is a commanding principle in them which takes in the sum of both the significations which I have been enlarging upon it rules and acts them as it pleases it hath over them the authority of a Law and in them the energy or efficacy of a principle both of which do center and are comprehended in one word the power of Sin So much for the First Thing to show what the Apostle means by the Law of Sin and in what respects 't is so stiled 1 Quest Wherein doth Sin act as a Law in the Vnregenerate Two Questions here arise the answering of which will give further light into the Doctrine the First is this How or wherein doth Sin as a Law exert and put forth its power and dominion in and over unregenerate persons In the answering of this should I fall upon particulars Answ to set forth the various workings of Sin in the matter or kind of them or the various arts and methods of Sin in the manner of its working it would occasion a discourse too large for my present design I will therefore limit my self to two General Heads under which the several particulars will fall The Law of Sin shews it self partly with respect to what is Evil and partly with respect to what is Good You may understand its workings in the Vnregenerate by its workings in the Regenerate for 't is the same in both onely in different degrees Now how doth it work in these that you shall see in our great instance in the Text Paul complaining of this Law as in himself shews how it did
should be uttered by the heart of man Sinner do'st thou know what thou saist pray thee make a little pause be persuaded to consider what thou do'st is this spoken in good or rather in bad earnest do'st thou resolve upon it wilt thou stick to it ô then thou art a meer vassal thou putt'st thy self under the reign of the worst Tyrant in all the world from this day forward thou must carry chains and fetters about thee from this act of thine Sins reign commences therefore if it be not yet done let it never be done if it be done let it be rescinded speedily but I forget my self The lowest act of the Will in order to the constituting of this Law of Sin is Election or Choice there 's Good and Evil Holiness and Sin set before the Soul and it chooses the evil before the good this is a sad evidence of Sins power Isa 65.12 but did evil before mine eyes and did choose that wherein I delighted not Isa 66.3 4 c. they have chosen their own ways and their Soul delighteth in their abominations c. But though I say that this is the lowest act of the Will in Sins being a Law yet even this is enough to put a person under that Law The godly man chooses the way of Holiness Psal 119.30 I have chosen the way of truth the Sinner chooses the way of Sin this he prefers before the Other Now should there be nothing more than this choice supposing it to be deliberate full and peremptory that would be enough to evince Sins dominion for wherever it hath the preference it hath the power But there are higher acts of the Will than this which do more highly constitute and more fully demonstrate the Law of Sin and which are to be found onely in the Vnregenerate As namely when the Will doth not meerly choose embrace prefer Sin before Holiness but 't is pertinaciously set for Sin its full purpose and resolution is for Sin against Holiness the Sinner says he hath sinn'd and so he will do still he 's fixed and obstinate in his wickedness instead of cleaving to the Lord with full purpose of heart as Barnabas exhorted the Christians at Antioch to do Acts 11.23 he cleaves to Sin with full purpose of heart Jer. 2.25 I have loved strangers and after them I will go Jer. 8.5 They hold fast deceipt they refuse to return Jer. 44.16 As for the word that thou hast spoken to us in the name of the Lord we will not hearken to thee but we will certainly do whatsoever goeth out of our own mouth c. Now wherever it comes to this that Sin is thus enthron'd in the Will there most certainly 't is the Law of Sin But I must yet go one step further there is one act of the Will higher than this too viz when the heart is wholly set for Sin and is not onely resolvedly but also impetuously carried out after it Eccles 8.11 Because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil Jer. 50 38. They are mad upon their idols Eph. 4.19 Who being past feeling have given themselves ever unto lasciviousness to work all uncleanness with greediness Jer. 8.6 Every one turned to his course as the horse rusheth into the battel Here the power of Sin rises high indeed when the Will doth not barely consent to it but 't is eager and fierce for it ô this speaks not onely its own great wickedness and most woful depravation but also the Sinners full subjection to Sin this is the Law of Sin with a witness where 't is thus it may easily be known who bears Rule in the Soul Sin never arrives at this heighth of power in the Regenerate this is altogether inconsistent with Grace upon Conversion the Will is sanctified and the sanctified Will can never carry it thus towards Sin You see what that is in the interiour faculties of the Soul which doth constitute and evidence the Law of Sin in unregenerate persons I might instance also in the exteriour parts of the Body for though Sins power doth mainly reside and put forth it self in the Former yet it reaches to these also therefore the Apostle brings them in upon this account Rom. 6.12 Let not sin reign in your mortal bodies c. 13. neither yield you your members instruments of unrighteousness unto sin c. 19. As ye have yielded your members servants to uncleanness c. When the Body is prostituted to Sins drudgery the several parts thereof imploy'd in its service as the Eyes to let in external Objects for the exciting and feeding of Lust within the Feet to run on Sins errands the Tongue to utter vanity and frothiness c this is a great demonstration of a mans being under the Law of Sin 'T is true it chiefly reigns in the Heart there 's its imperial Seat or the Pallace where it hath its imperial residence that 's the inward Citadel where its main strength doth lie but yet from thence it issues out its Laws and Edicts to the Body also and that is its out ward Fort or Territory where it hath a great strength and command also Indeed the Law of Sin is best discerned as to Others by its venting of it self in and through the Body for so long as Sin keeps in its power within the interiour Faculties of the Soul 't is known onely to the Sinner himself but when that once breaks out in Sins committed in and by the body as intemperance drunkenness uncleanness c. then it becomes discernible to all to whom such Sins shall be known And though 't is certain that Sin may have its full dominion in the heart without the external eruptions of it in the Life in gross and corporeal acts yet where they are added they infallibly discover that Sin lords and domineers O therefore how evident is it that all who abuse and defile their bodies who use them as instruments for Sin and wear them out in its service are most perfectly under the Law of Sin But 't is not thus with any who are truely sanctified Sin hath not the command of their Bodies they * Rom. 6.19 yield up their members servants to righteousness unto holiness they look upon their Bodies as the * 1 Cor. 6.19 Temples of the Holy Ghost and accordingly they keep them holy they know they are themselves * 1 Cor. 6.20 bought with a price and that their Souls and Bodies are both Gods and therefore both to be imploy'd in the glorifying of God they scorn to let their Bodies be drudges to Sin and Satan and in this respect they are not under the Law of Sin 3. Thirdly the Law of Sin and its different workings in the people of God and Others may be opened by the modification of the act of Sin As 1. Where Sin is committed industriously and designedly there 't is the
Silas Acts 16.23 they were thrown into prison the Jaylor charged to keep them safely he throws them into the inner prison made their feet fast in the stocks yet for all this they were delivered how Suddenly there was a great earthquake so that the foundations of the prison were shaken and immediately all the doors were opened and every ones bonds were loosed what could have brought these persons under these circumstances out of prison but the miraculous interposures of the mighty power of God and that did it effectually Thus 't is with men in their Natural State Sin and Satan have them fast bound secur'd in chains and fetters they cannot stir hand or foot to help themselves are fully under the power of their enemies how are these now released why God comes and the Spirit comes by renewing grace and therein he opens the doors of their hearts though shut up very fast knocks off their fetters conquers the Guard that is set upon them breaks all the power and force of Sin and so rescues them from that thraldom and bondage which they were under ô the power of renewing grace well might Paul say Eph. 3 20. according to the power that worketh in us The truth is in the freeing of a Soul from the Law of Sin no less power is put forth than that very power of God put forth in the raising up of the Lord Jesus from the dead so the Apostle makes the parallel Eph. 1.19 20. and that was much above that power which was exerted in the rescuing of the forementioned persons out of their confinement It had been morally impossible that ever the Children of Israel should have been freed from the power of Pharaoh and that woful bondage they were under if God himself had not made bare his arm and brought them out with a strong and mighty hand as 't is Deut. 6.21 Psal 136.12 but 't is a much harder thing to free the Sinner from his spiritual bondage he being under a sadder captivity and held therein by a far greater strength than what Pharaoh had ô surely no deliverance could be expected from Sins dominion unless infinite power was engag'd in the bringing of it about therefore how necessary as well as efficacious is renewing Grace but more of this when I come to the third Observation One Use I have finished several Others should have been made of the Point in hand as to shew you yet further how you may find out your particular Cases whether you be under the Law of Sin or not how you may be freed from this Law if as yet you be not so why you should labour after this freedom c. But these things will as well fall in under the next Observation and therefore I will there insist upon them ROM 8.2 For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death CHAP. VI. Of Regenerate Persons being made free from the Law of Sin The Second Observation spoken to viz. That persons truly regenerate are made free from the Law of Sin This is 1. cleared and stated where 't is shown that the freedom is not to be carried further than the Law of Sin How Sin is in the best yea and hath a great power in them and yet they are not under the Law of Sin when persons may be said to be so or what that is which constitutes the Law of Sin That not to be found in those who belong to God The Observation 2. confirmed by Scriptures and Reasons 'T is 3. applied First by way of Examination Mistakes about things which look like freedom from the Law of Sin and yet are not so Five Particulars instanc'd in Secondly all are exhorted to make out after this freedom One Direction in order to it Thirdly suth as are made free c. are exhorted 1. To be humble 2. To stand fast in their Liberty and also to walk suitably thereunto 3. To bless God Fourthly Gracious persons are comforted from hence THe Sum of these Words after the giving their proper sense and meaning hath been drawn into three Observations The 2. Observ spoken to the First of which hath been spoken to the Second now follows and 't is this That persons truly regenerate are made free from the Law of Sin this is the priviledge of all such and that which always accompanies the State of Grace or Regeneration viz. freedom from the Law of Sin Paul being such a person here saith he was made free from the Law of Sin For the better opening and stating of this Truth the first thing to be done The opening and stating of it I must necessarily inmind you of some things which in the explication of the Words and elsewhere too I have had occasion to insist upon As 1. Though the Apostle here speaks in his own person the Law of the Spirit of Life hath made me free c. yet the thing spoken of is not to be limited to him individually considered but to be extended to all who are regenerated and sanctified his knowledge of it might be somewhat special but the thing it self is common and general in all Saints 2. That the freedom mentioned in the Text refers to the being made free from the commanding reigning power of Sin rather than to the being made free from the condemning power of Sin 3. The Apostle speaks of it as an act that is past hath made me free c. therefore that freedom from Sin which the Saints shall have hereafter in their glorified estate is not here primarily intended but rather that which they have already upon their sanctification 4. This especially must be observed which I must more enlarge upon that the thing which the Saints are freed from is but the Law of Sin So the Apostle here states it Saints freed from Sin only in the Notion of its being a Law and therefore the Words are to be carried no further than to deliverance from that in Sin which doth properly denominate it to be a Law or which doth belong to it in the notion and appellation of a Law so far the Saints in this Life are made free from it but no farther For the preventing of mistakes and the due bounding of the Point two things must be laid down and made good As 1. That this freedom is not to be taken simply and absolutely for perfect deliverance from the very being and inhesion of Sin but only for deliverance from Sin in the notion of a Law The highest Saints God knows and they themselves know too well in their present state are far from being wholly compleatly perfectly made free from Sin in this respect yet the very lowest Saints are truly and really made free from the Law of Sin There 's a great difference 'twixt the inbeing and the Law of sin 'twixt the residence and the reign of sin betwixt Sins mansion and Sins dominion Sin will have a being in Gods people
Vnsanctified in both of these ways are under the Law of Sin but with the Sanctified 't is not so especially in the latter respect Indeed Sin on its part will often be laying its Commands upon them magisterially and imperiously enough but they do not on their part yield obedience or subjection to those commands possibly now and then through infirmity they may hearken to something that Sin enjoyns but as to their general course and to the bent and purpose of their hearts they say Sin shall not reign ever us Sin is onely then a Law when it hath habitual universal entire absolute dominion and when the Sinner gives up himself in willing ready total subjection to it now it s never thus bad with the Regenerate Sins power never rises so high where grace is in this respect every Child of God is made free from the Law of Sin And in this notion the Apostle here takes the Law of Sin in the * At inquies quomodo Paulus se liberatum jactat à lege Peccati qui cap. praecedente quaestus sit-se adhuc mancipari Legi Peccati adhuc servire Legi Peccati Dixit se carne ei servire at mente Legi Dei Si carne tantum non mente ergo verè liberatus à mente enim non à carne fidelis aestimandus est c. Adde quod lex peccati non eodem prorsus modo hic sumitur atque praeced capite Hic significat plenum illud peccati Dominium cui totus homo naturalis extra Christum constitutus subjectus est c. Illic autem per legem peccati intelligebantur reliquiae quaedam istius Dominii quod peccatum non in totum hominem fidelem sed in membra sive in carnem ejus tantum i. e. in corruptam naturam adhuc exercet c. Lud. de Dieu former Chapter he speaks to it as it notes the power and strength of the relicks of Sin and as its power is but somewhat broken and so he 〈◊〉 too much of it but here in the Text he speaks to it as 't is in its full power and strength and so he was freed from it Several of these things have occurr'd in what goes before but they being most necessary and proper in this place I could not but again mention them Having thus stated the Doctrine and given you the explication of it I am now Secondly to make out the truth of it and to prove that persons truly regenerate are made free from the Law of Sin And surely so it is The Obs proved by Scripture and Reason as certain as the unrenewed are under this Law so certain are the renewed freed from it Paul here attests it as to himself the Law of the Spirit c. and elsewhere he asserts the same in a more general manner That Text is not impertinent to my present purpose in the 2 Cor. 3.17 Where the Spirit of the Lord is as the Spirit of Life as renewing and regenerating there is liberty or freedom from the Law of Sin for I conceive the Apostle doth not onely speak of liberty of Spirit in opposition to bondage of Spirit or the Spirit of bondage but also of the liberty of the State in opposition to the State of bondage and that too is not to be limited only to the liberty of the Gospel state in opposition to the bondage of the Law though I grant the Words are brought in more immediately upon that account but it is applicable to persons with respect to their inward and spiritual state as by the sanctifying Spirit they are freed from the power of Sin and from that bondage which they were under to it in their natural condition So that the liberty here spoken of is in a great measure one and the same with the being made free from the Law of Sin in my Text and if so then you see how positively 't is asserted where the Spirit of the Lord is there is liberty So again the Apostle Rom. 6. speaks much of the Law or reign and dominion of Sin which he having dehorted from V. 12. let not Sin reign in you c. he then backs his dehortation with a promise V. 14. For Sin shall not have dominion over you because you are not under the law but under * Homo consideratur ante Legem sub Lege sub Gratiâ in Pace Ante Legem non pugnamus sub Lege pugnamus sed vincimur sub Gratiâ pugnamus vincimus in Pace non pugnamus quidem Aug. Lib. Octog Quaest 66. in Expos quarund Propos Ep. ad Rom. grace the grace here mainly intended is that assisting helping strengthening grace which always accompanies the Gospel or new Covenant state the Law commanded much but gave no strength for the doing what it commanded but the Gospel where it requires duty it always enables a person to perform it Now upon this grace Paul assures Believers that they endeavouring on their part and making vigorous resistance to sin it should not have dominion over them because they should certainly have such strength and assistance given them from God as that their endeavours should be successful against all Sins assaults This I say is the Grace primarily intended in this place yet you may take in too Converting and renewing Grace and then the words will run thus Sin neither hath nor ever shall have dominion over you who are Believers because you are not under the Law i e. that Law which only discovers Sin but doth not help to conquer it which leaves the person as it finds him without any charging of his heart or state but you are under grace i.e. regenerating grace which always delivers from and secures against the dominion of Sin And besides these Scripture-proofs in point of Reason it must needs be so because upon regeneration there is another active operative commanding principle infused into the Soul viz Grace now Grace and the Law of Sin are inconsistent It may consist with sin for otherwise there would be no Grace in this lower world but it cannot consist with the Law of Sin or with Sin in its full and absolute dominion power Two contrary principles cannot be together in the same Subject in their full vigour and strength the like caeteris paribus may be said of contrary Powers if Sin be the principle in its full efficacy so as to make it a Law then there is no grace because if this was in the Soul it would certainly break the full strength of the opposite principle True grace is a commanding thing as well as Sin there is such an holy pride in it that it disdains and scorns to be subject to Corruption or to let Sin be above it it can though not without reluctancy bear the inbeing of Sin but it cannot bear Sin as a corrival or competitor with it in point of rule and dominion Here the elder must serve the younger to allude to that of Jacob and Esau
thy fetters love thy dungeon be fond of thy bondage and prefer it before liberty what is this but madness not to be parallel'd what ingratitude is this to thy Saviour what cruelty to thy self as to thee I may well alter Tiberius's ô gentem c. into ô animam ad servitutem natam Further I pray you think of this if Sin rule you will Christ save you you cannot but know the contrary you know that he rules wherever he saves that he will be the Governour Where he is the Saviour that Sins yoke must be taken off and * Matth. 11.29 his yoke taken up or no salvation and yet shall Sin be obey'd and be thy Lord and Sovereign rather than Christ The business comes to a narrow issue let Christ rule thee and hee 'l save the but let Sin command thee and 't will condemn thee the Law of Christ and of the Spirit is the Law of Life but the Law of Sin is the Law of Death but these things have been insisted upon O that this Spirit which frees from the Law of Sin would shew you what there is in the Law of Sin men do not endeavour to get out of it because they are not convinc'd of the evil that is in it did they but know what it is they would choose to dye rather than to live under it And as for you let me ask you how you carry it in other respects you hate the Tyrant without will you love the Tyrant within you groan under the Laws of men when they are a little heavy shall there be no groanings under the far heavier Laws of Sin you will not be called slaves to any will you be content to be indeed slaves to Sin is a barbarous Turk cry'd out of when a Devil and a cursed Nature are never regarded But one Consideration more as God made you at the first you had nothing to do with this Law of Sin no he made you for his own government to be subject to himself his Law was written within you to command and act you in your whole course how then came Sin by this power how did it get up thus into the throne why onely by the first Apostacy from God Adams Fall was Sins Rise its reign commenc'd from mans rebellion 't is a meer upstart and intruder God never design'd this power to it will you now by your liking of it and continuance under it give an after-ratification or approbation of its power It hath depriv'd you of your primitive liberty and will you not endeavour to regain it when Sardis was taken by the Grecians Xerxes commanded that every day when he was at dinner one should cry aloud Sardis is lost Sardis is lost that hereby he might be inminded of what he had lost and stirr'd up to endeavour the regaining of it ô Sirs your Original Liberty is lost Sin hath got it out of your hands this we proclaim in your ears from time to time that you may never be quiet till you have recovered it and yet will you do nothing in order thereunto will you e'ne sit still under this inexpressible loss ô that 's sad All this hath been spoken to set you against Sins dominion to excite you to the most earnest endeavours to be rid of its soveraignty to cause you to fly to the Spirit of Life that you may be made free from the Law of Sin to work holy purposes in you that Sin shall no longer reign over you that you may say with the Church Isa 26.13 O Lord our God other Lords besides thee have had dominion over us but by thee onely will we make mention of thy name O that I might prevail with some Soul to say with respect to Sin Ah Lord other Lords have had dominion over me lust pride passion covetuousness sensuality have ruled me just as they pleas'd but I desire it may be so no longer I am resolved now onely to be subject to thy self ô do thou dethrone Sin and inthrone thy self in me let me be brought under universal hearty ready subjection to thy Laws and let not the Law of Sin carry it in me any longer c. One Direction given for the Sinners being freed from Sins power In what ways and by what means a poor enslaved Sinner may be made free from the Law of Sin is a very weighty enquiry and I would hope that some Sinners being convinc'd by what hath been spoken have it in their thoughts For answer to it there 's one Direction only which I shall at present give 't is this Get into the regenerate state regenerate persons are the adequate Subjects of this freedom they and none but they are freed from Sin as a Law Paul so long as he was unconverted was as much under this Law as any person whatsoever but as soon as it pleased God to convert him he was made free from it This deliverance depends upon the state it must be the state of regeneracy till which Sin will keep up its regency and soveraignty in the Soul ô as you have heard when Grace once comes into the heart the kingdom of Sin goes down and the kingdom of Christ goes up therein but never before All your strivings endeavours convictions purposes promises will never make Sins throne to shake and fall till you be renewed and sanctified Therefore pray much for the regenerating Spirit and attend much upon the regenerating Word in order to this great work Joh. 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdom of God Jam. 1.18 Of his own will begat he us by the Word of truth c. 1 Cor. 4.15 In Christ Jesus I have begotten you through the Gospel 't is this Spirit and this Word which must renew and bring about the new birth in you and so deliver you from the power of darkness and translate you into the kingdom of Gods dear Son as the Apostle speaks Col. 1.13 But this will be more properly enlarg'd upon when I shall come to the third Observation therefore here I 'le say no more about it VSE 3. To such who are made free from the Law of Sin first by way of Counsel 3. I will direct my self to those who by the Spirit of Life are made free from the Law of Sin something to them 1. by way of Counsell 2. by way of Comfort By way of Counsel I 'le urge three duties upon them 1. The first is hearty and deep humiliation and this is incumbent upon such partly upon what is past and partly upon what is present Regenerate persons to be deeply humbled though they be made free from the Law of Sin First hath the Lord been so gracious to any of you as to bring you out of the Natural bondage to dethrone and bring down this Sin which did at such a rate domineer over you ô you must be deeply humbled upon your taking a view of what is past
who shall deliver me from the body of this death I thank God through Jesus Christ our Lord Titus 3.3 4 5. For we our selves also were sometimes foolish c. but after that the kindness and love of God our Saviour toward man appeared not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost he lays it upon the kindness and love of God which indeed are admirable in the freeing of a Soul from the Law of Sin by the regenerating Spirit this kindness of God should draw out the thankefulness of every gracious heart So much for this Vse of Counsel VSE 4. Comfort to regenerate persons upon their being made free from the Law of Sin A word in the fourth place for Comfort I would have every truly gracious person upon this Truth to be even filled with joy what glad tidings doth it bring to thee whoever thou art upon whom regenerating Grace hath taken hold it tells thee thou art made free from the Law of Sin Sin may and doth trouble thee but it doth not rule thee it lorded it over thee too long but now its dominion is gone from the very first moment of thy Conversion thou hast been made free believe it and take the comfort of it What think you had not Paul great joy in himself when he uttered these words the Law of the Spirit c. thou maist say the same concerning thy self the new birth having pass'd upon thee why therefore shouldst not thou be brimful of joy also This is so great a thing that the sense and comfort of it should revive and cheer thy Spirit under all outward evils the Laws of Men possibly may be somewhat heavy upon thee thou maist groan under such and such external pressures there may be much of bondage in thy outward condition but the Law of Sin is abolish'd thy Soul is made free the spiritual bondage is taken off is not this well very well Under the Law how were the poor Servants overjoy'd when the year of Jubilee came which gave them a release from all their servitude ô Christian thou hast liv'd to see a glorious Jubilee wilt not thou rejoyce So also when oppressed Subjects are freed from cruel Vsurpers 't is a time of great rejoycing mens joy then runs over and will be kept in no bounds or limits what a full tide of joy should be in their Souls whom God hath graciously delivered from Sins tyranny and usurpation ' True Sin never had any right to rule yet de facto rule it did therefore triumph over it as though its authority had been just as the * Hoc illi in malis suis indulgente fortunâ ut de eo populus Romanus quasi de vero Rege triumpharet Florus lib. 2. cap. 14. people of Rome once did with a mean person That Sin which once had you under is now brought under it self and 't is subdued therefore cannot much hurt you Adonibezek himself when in chains Bajazet when in an Iron Cage the fiercest Enemies when broken in their power cannot do much mischief God be blessed so 't is with Sin and therefore as to the main state fear it not I know you lie under many discouragements you feel such cursed inclinations to evil Sin doth so often prevail over you repeated back-slidings afflict you greatly your corruptions daily pursue you c. Well! I would have you to be very sensible of these things and mourn over them but yet know the reigning commanding power of Sin is gone notwithstanding all these yet 't is not the Law of Sin How much good may an unregenerate person do and yet Sin reign in him and how much evil may a regenerate person do and yet Sin not reign in him Under the Law every scab did not make one a Leper neither doth every prevalency of Sin make one a slave to it The Spirit of Life hath freed you from its dominion that being duely stated and that too in such a manner as that you shall never again be brought under it Sin shall not have dominion over you c. Rom. 6.14 Is all this nothing or but little in your thoughts is not here sufficient matter of great joy ô know what God hath done for you and make the best of it Being freed from the Law of Sin you are freed from Guilt Wrath Hell eternal condemnation for the Apostle having said there 's no condemnation c. he proves his assertion by this for the Law of the Spirit of Life c. And where 't is not the Law of Sin there 't is not the Law of Death these two Laws are link'd and fast'ned each to the other therefore he that is delivered from the one is delivered from the other also Believers there is but one thing remaining to be done for you which in due time shall most certainly be done too and that is to free you from the very being of Sin and from all those remainders of power which yet it hath in you do but wait and a little time will put an end to these also be of good comfort Sin is dying and weakening and wearing out every day shortly 't will dye indeed so as never to molest you more As you are justified its guilt is gone as you are sanctified its power is gone it will not be long before you will be glorified and then it s very being shall be gone too here in Grace Pharaoh's yoke is broken but above in Glory Sin shall be like Pharaoh drowned in the bottom of the Sea ô let every regenerate Soul greatly rejoice in these things So much for the Second Observation ROM 8.2 For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death CHAP. VII Of the power of the Holy Spirit in the making of persons free from the Law of Sin The Third Observation viz. that 't is the Law of the Spirit of Life which frees the Regenerate from the Law of Sin How this is brought about by the Spirit by the Spirit of Life by the Law of the Spirit c. what this imports Of the necessity sufficiency efficacy of the Spirits power for and in the production of this Effect The particular ways and methods of the Spirit in it opened Of its workings at the first Conversion Of its subsequent regency in the renewed Soul Vse 1. Of the greatness and glory of the Spirit his Godhead inferr'd from hence Vse 2. To show the true and proper Cause of freedome from the Law of Sin where men are exhorted 1. To apply themselves to the Spirit for this freedome 2. In case it be wrought in them to ascribe and attribute the glory of it only to the Spirit Saints exhorted 1. To love and honour the Spirit 2. To live continually under the Law of it 3. To set Law against Law The third Observation handled
TWo Observations I have gone through I come now to the third and last 'T is the Law of the Spirit of Life which frees the Regenerate from the Law of Sin or thus 't is by the mighty power of the living and regenerating Spirit that any are deliver'd from the power and dominion of Sin This is the great effect here spoken of and the Apostle shows who is the Author and Efficient of it or how 't is brought about the Law of the Spirit of Life hath made me free from the Law of Sin I shall as much as conveniently I may contract in what I have to say upon this Point that I may draw towards the close of this Verse which I fear I have staid too long upon The Spirit frees from the Law of Sin Now here observe 1. The Spirit frees from the Law of Sin he is the true and proper Agent in the production of this Effect In reference to which you may consider him either essentially as he is God or personally as he is the third Person distinct from the Father and the Son in both of which considerations he makes free from the Law of Sin As to the first so there can be no question made of the thing * Factum Spiritus S. factum filii Dei est propter Natun◠Voluntatis unitatem Sive enim Pater faciat sive Filius sive Spiritus Sanct. Trinitas est quae operatur quicquid tres fecerint Dei unius est operatio Aug. in Qu. N. T. Quaest 51. because the Spirit so considered acts in common with the two other Persons and a they with him what the Father doth and the Son as God that the Spirit doth also and so vice versâ I speak of (b) August in Enchirid. c. 38. actiones ad extra which onely are indivisae As to the second so the thing is also clear because 't is the Spirits personal and proper act to weaken and dethrone Sin in the heart for as 't is the Sons proper act to free from the guilt so 't is the Spirits proper act to free from the power of Sin that being a thing done within the Creature this person is the proper author of it it belonging to the Son to do all without and to the Spirit to do all within The Father and the Son are by no means to be excluded yet 't is the Spirit which doth immediately bring about in the Soul that blessed freedom which I am upon If you cast your eye a little upon what lies very near the Text you 'l find all the Persons mentioned as all concurring to the advancement and promoting of the good of Believers 't is (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen Chrysostomes observation upon the Words That saith he which the Apostle always doth going from the Son to the Spirit from the Spirit to the Son and Father ascribing all to the Trinity that here he doth also For when he said who shall deliver me from the body of this death I thank God through Jesus Christ our Lord heshews that the Father doth this by the Son then he shews that the Spirit also doth this by the Son when he says that the Law of the Spirit of Life which is in Christ Jesus c. then he brings in again the Father and the Son v. 3 4. But I say this freedom from the Law of Sin 't is the proper and immediate effect of the Spirit therefore 't is said * 2 Cor. 3.17 where the Spirit of the Lord is there is liberty the meaning of which Scripture I had occasion to touch upon before That which God once said to Zerubbabel in reference to the building of the Temple * Zech. 4.6 Not by might not by power but by my Spirit is applicable to deliverance from Sins dominion which is not brought about by any external and visible force and strength but onely by the internal effectual operations of the Holy Spirit How the Spirit of Life comes in 2. Secondly observe this is done by the Spirit of Life he doth not say onely the Spirit had made him free from the Law of Sin but he joyns this with it the Spirit of Life What is contain'd in this as 't is consider'd abstractly and in it self I show'd at my first entrance upon this Verse but I conceive it here hath some special reference to the effect spoken of it being either a description of the Spirit who frees from the Law of Sin he is a living Spirit or it pointing to the special time when the Spirit doth this viz. when he quickens and regenerates a man or it noting the way and method of the Spirit wherein or whereby he frees from the Law of Sin that is by working the spiritual Life or regeneration The Spirit who renews when he renews by renewing brings Sin under these are distinct things and yet are all couch'd in this Spirit of Life I might enlarge upon each but I will not because that which I have in my eye doth not much depend upon them The Law of the Spirit frees from the Law of Sin 3. Then observe thirdly 't is the Law of the Spirit by which this is done 'T is a Metaphorical expression as was shown in the opening of the Words the Law of the Spirit is the power of the Spirit as the Law of Sin is the power of Sin Here is Law against Law power against power the power and efficacy of the Spirit against the power and efficacy of Sin The Apostle elsewhere speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inworking power Eph. 3.20 according to the power that worketh in us that is the same with the Law of the Spirit in the Text so that when he saith the Law of the Spirit c. he means this that through the mighty power of the Holy Ghost authoritatively and effectually working in him Sins power was abolish'd its dominion brought down its kingdom in him destroyed and not only so but likewise Christs kingdom was erected in him for this Law of the Spirit doth both conjunctly wherever it dethrones Sin it also at the same time inthrones Christ and Grace in the heart When I was upon the Law of Sin I told you it hath a twofold power a moral and a physical power in reference to both of which 't is called a Law so 't is with the Spirit he hath his Moral power as he doth persuade command c. and he hath his Physical power as he doth strongly efficaciously incline urge impell the Sinner to such and such gracious acts yea which is highest of all as he doth effectually nay irresistibly change his heart make him a new Creature dispossess Sin of its regency and bring him under the Scepter and Government of Christ The difference betwixt the Law of the Spirit and the Law of Sin And herein the Law of the Spirit is above the Law
strongly defended of old by Austine against the Pelagians and of late by the Dominicans and Jansenists against the Jesuits and I could wish the Controversie had lodged there but there are other persons and parties concerned in it Well! I am thus fal'n upon it but I 'le presently get off from it for it being a point only incidental in my passage I am not bound to stay upon it In short therefore this I assert that Gratia liberatrix est Gratia efficax Soul-freeing Grace is effectual Grace where-ever and whenever the Spirit undertakes to deliver any man out of Sins power he doth it effectually he then puts forth such a mighty power as that he infallibly doth effect what he designed which is all that * Non aliam irresistibilitatem propugnant nostri quam realem efficacem operationem cujus vi effectum certò vel infallibilitèr existit Ames Coron Art 4. c. 3. Dicimus Gratiam efficacem quae operatur velle perficere adeo potenter in opere conversionis quovis opere salutari voluntatem movere ut certò caûsalitèr tollat non resistibilitatèm aut connatam aut adnatam aut etiam omnem actualem resistentiam sed actualem resistentiam vincentem adeo ut gratia semper eliciat consensum acceptationem ac proinde eo momento impossibile sit quod voluntas non annuat aut de facto resistat D. Ward Conc. de Grat. discrim p. 31 32. Divines mean by that so much disliked word irresistibly As the power of Nature take it at its best cannot much further this freedome so the power of Nature take it at its worst as to the final issue shall not be able to hinder it The Scriptures which hold forth the efficacy of saving grace in general are applicable to that particular branch of it which I am upon Cant. 1.4 Draw thou me we will run after thee Joh. 6.45 Every man that hath heard and learn'd of the Father comes to me Jer. 31.18 Turn thou me and I shall be turned Ezek. 36.27 I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them there 's much in each of these Texts to prove what is before me might I but stay upon them 'T is in the acts of Grace as 't is in the acts of Providence in which sometimes the stream runs with such a mighty force that there 's no resisting of it Isa 43.13 I will work and who shall let it and so I say 't is in the acts of Grace it works with such a power that none can let it Our Apostle himself here before Conversion was as much under the Law of Sin as ordinarily any are and yet as soon as the renewing acts of this Spirit took hold of him he yielded presently and made no prevailing opposition * Acts 9.5 6. indeed at first he was at his Who art thou Lord but 't was not long before he threw himself down at the feet of Christ saying Lord what wilt thou have me to do So much for the threefold consideration of the power of the Spirit with respect to the effect here mentioned making free from the Law of Sin The Ways and Methods of the Spirit in making free from the Law of Sin The Second thing propounded was to show In what Ways or Methods the Holy Spirit doth exert his power in the making a person free from the Law of Sin For the explaining of which we must distinguish of his Workings they are either those which are at the first Conversion by which Sins habitual dominion is destroyed or those which follow after Conversion and continue the whole life by which Sins actual dominion is prevented and kept down by the first he makes free by the second he keeps free from the Law of Sin With respect to each of these workings the Spirit hath his different Ways and Methods which therefore must be distinctly spoken unto 1. As to the first in the general he puts forth his power in and by the doing of the main work viz. the Converting of the Soul He comes and (a) Acts 26.18 turns it from Sin to God brings about the (b) 2 Cor. 5.17 new Creature in it (c) Gal. 4 19. forms Christ therein (d) Col. 1.13 translates it out of one state into another and herein you have the Law or mighty power of the Spirit exerted I say the mighty power of the Spirit for this is a work which calls for such power without which it would never be done ô 't is no easie thing to convert a Sinner indeed there 's nothing more difficult than that is Though all things are alike easie to an Almighty Agent as God and his Spirit are yet as things are considered in themselves and as we conceive of them so some are more easie or hard than others are as here 't is easier to create a World than to convert a Soul the new Creation is more difficult than the old for in the latter there was nothing to oppose or make resistance but in the former there 's Sin Satan a wicked heart within a cursed World without all uniting and combining in all their strength to oppose to their utmost the work of Conversion there the matter was indispos'd and unfit to be cast into such a form and that was all but here 't is not onely unfitness but renitency reluctancy the highest opposition that is imaginable it being so it follows that that must be a mighty power by which the work is done notwithstanding all this resistance The Spirit therefore puts forth such a power whereby he makes * Zech. 4.9 mountains to become plains cuts his way through the very rock conquers all that vast hoast which is mustered up against him in spite of all opposition converts the Sinner here 's the Law of the Spirit Now upon and by this he frees from the Law of Sin for upon Conversion Sin is as much depos'd and pull'd off from the throne as * 2 Kings 11. Athaliah once was then its Reign expires from that time forward it must not any more lord it as before it did but this hath been already spoken to Observe it 't is the Law of the Spirit of Life which frees from the Law of Sin 't is not absolute or meer power that doth it but 't is power as regenerating as changing the heart as implanting the divine Nature by which Sin is brought under How he exerts his power upon the Vnderstanding But more particularly in freeing from the Law of Sin this is the way of the Spirit 1. He effectually works upon the Vnderstanding that being the leading faculty and there being in it several things by which in special Sins dominion is kept up and he working upon reasonable Creatures in that way which best agrees with them as such therefore there the Spirit of God begins and first exerts his power upon that
it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. bridle and command the affections and put forth its power over sensual pleasures This is certain the Spirit of God doth authoritatively lead and govern the Children of God in their course and by virtue of that constant regency which it keeps up in and over them Sins power is kept down here also is the Law of the Spirit freeing from the Law of Sin VSE 1. It informs as of the greatness and glory of the Spirit I have done with the Doctrinal part let me make some short Application Where first we see what a great and glorious person the Spirit of God is he 's the Spirit of Life by a mighty power he delivers from the Law of Sin the corrupt nature with all its strength and advantages cannot stand before him that which to the Creature is invincible he overcomes with ease ô he that doth such great things must needs be a great Spirit the excellency of the effect proves the excellency of the agent Some from this very passage fetch an Argument to prove the Godhead of the Holy Ghost (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Alexandr in Thesaur Assert 34. p. 235. t. 5. Cyril from his being the Spirit of Life (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de Spir. Sanct. p. 206. Chrysostome from his making free from the Law of Sin Hast thou not saith he heard Paul saying the Law of the Spirit c. doth the Spirit make slaves free it not having liberty in its own nature if it be created and in subjection it self it cannot make others free The Argument may be thus drawn up He that in the way of primary efficiency is the Spirit of Life to quicken the dead Soul and the Spirit of Liberty to free the enslaved Soul he is God but the Holy Spirit of God in this way is and doth all this ergo I put in these words in the way of primary efficiency because other things as means or instruments by a derived and subordinate power may have some influence upon these things and yet not be God but whoever doth produce them by an immediate primary underived power as the Spirit doth certainly he is more than a bare Creature he is truly God To make free from the Law of Sin is work for a God and for a God only for to this infinite knowledge is requisite in order to the finding out of all the secret recesses and close workings of Sin and also infinite power for none below that is fit to grapple with so great a power as that of Sin so long as 't is finite against finite the match is but equal and so there would be no victory if therefore the Spirit carries through such a work as this it speaks him to be infinite in his knowledge and in his power and consequently to be God But this I do but touch upon here hereafter if the Lord give leave I shall have occasion to speak more fully to it VSE 2. The true Cause of the Sinners being made free from the Law of Sin 2. Secondly we have here the assignation of the true and only Cause of freedome from Sins bondage Mistakes about this are very dangerous and yet nothing more common than for men to run themselves upon such mistakes The Apostle here speaking of his being made free from the Law of Sin what doth he fix upon as the proper Cause thereof doth he resolve it into the power of Nature alas that 's a thing so feeble and weak that corrupt Nature despises it not fearing that that will ever do any great thing against it Doth he resolve it into his own * Neque liberum arbitrium quicquam nisi ad peccandum valet si careat veritatis viâ August de Sp. Lit. c. 3. liberum arbitrium captivatum non nisi ad peccatum valet Aug. adversus duâ—s Pelag Ep. l. 3. c. 3. Free-will no that he understood little of I challenge the whole world to give me one instance of a Sinner that was ever by the power election and determination of his own Will made free from the reign of Sin The Will as now constituted is so corrupted that 't is rather for the continuance than for the shaking off of Sins dominion ô 't is loath to be delivered even by a foreign power it likes its bondage so well One of the greatest things that the converting Spirit when it so works hath to do is to bow and incline the Sinners Will so as to make it willing to accept of deliverance from Sins yoke and he 's never brought to this till the day of Gods power dawn upon him Psal 110.3 Thy people shall be willing in the day of thy power The Evangelist setting down the proper Causes of Regeneration first removes the false ones among which mans Will is one and then assigns the true one Joh. 1.13 Which we born not of blood nor of the will of the flesh nor of the will of man but of God the same holds true of that which is a Consequent upon regeneration viz. being made free from the Law of Sin How can he that is a captive himself deliver others out of their captivity how can that bring down Sins power which is it self most under that power This was not the thing in Pauls eye when he was giving an account of his happy state 't was * De corpore mortis hujus non liberum hominis arbitrium neque Legis Sanctum jusiumque mandatum sed sola nos liberat gratia Dei per Jesum Christum Lex euim Spiritus vitae c. Fulg. de Incarn Grat. c. 16. Free-grace and not Free-will that he magnified Again doth he resolve it into any thing out of himself as the Word Ordinances the means of Grace c. no! 't is very true that these God having set his divine stamp upon them he also being pleas'd to accompany them with his own presence and blessing may be productive of high and great things yet as consider'd in themselves they are but means or instruments and therefore do not operate from any natural or instruments and therefore do not operate from any natural or inherent virtue but onely as they are us'd by the first Cause and as the Spirit of Life puts energy and power into them * 2 Cor. 10.4 Our weapons saith the Apostle are not carnal but spiritual and mighty through God to the pulling down of strong holds c. the same may be said of all Gospel-institutions O how many live under the most effectual means the Ordinances of God in the most lively and powerful administration thereof and yet Sin stands its ground and keeps up its full power in and over them 'T is not Goliah's Sword that makes execution upon the Enemy unless it be wielded with Goliah's arm the Word is the * Eph. 6.17 sword of the Spirit which
the Spirit He 's the great agent in your Regeneration deliverance from Sins Soveraignty illumination conviction turning to God believing mortification c. from him your light life strength liberty joy peace do all proceed why do you not more love and honour the Spirit O love the Son for what hath been done without but love the Spirit also for what he hath done within the whole management of Soul-work within in order to salvation now lies upon the hands of the Spirit let him be adored and honoured by all Saints 2 To live under the Law of the Spirit As you have found the Law of the Spirit in your first Conversion so you should live under the Law of the Spirit in your whole Conversation There is the power of the Spirit at the first saving work that is here spoken of and there is in what sense you have heard the continuation of it in the whole life now this you are to labour after I mean two things 1. you are to live under the constant influences 2. under the constant government and rule of the Spirit Blessed is the man that hath it always working in him and ruling of him what a life doth he live who ever lives under the Spirits authoritative guidance Col. 3.15 Let the peace of God rule in your hearts c. I and let the Spirit of peace rule in your hearts 'T is a great motive to men to come under the rule of Christ to consider that where he rules there he saves and 't is also a great motive to sanctified persons to live under the rule of the Spirit to consider where he rules there he comforts his governing and his comforting go together he that is acted by the Spirits command and yields up himself to the Spirits guidance shall neither want peace here nor come short of Heaven hereafter 3 To set Law against Law Set Law against Law the Law of the Spirit against the Law of Sin You yet find too much of this latter Law and it goes to the heart of you that Sin should yet have so great a power over you well what have you to do in this case why set Law against Law power against power the power of the Spirit against the power of Sin this should humble you that should support you That power which could baffle Sin when in its full strength can it not subdue it in the remainders thereof that power which could bring you in to God in spite of all opposition is it not sufficient to keep you now you are brought in to God 1 Pet. 1.5 We are kept by the power of God through Faith unto salvation that very power is put forth for your establishment now which was put forth for your Conversion at the first ô fear not the Law of Sin against you so long as the Law of the Spirit is for you When you are beset and enemies press hard upon you see that you improve both for duty and comfort this power of Gods own Spirit Thus I have finish'd the three Observations which take in the summe of this Verse Rom. 8.2 Reader the Contents of this Chapter were insisted upon only in the close of a Sermon I having under the former Head the Law of Sin exceeded the bounds allowed by the Press cannot upon this Head the Law of Death make any considerable enlargement From the Law of Sin and Death CHAP. VIII Of the Law of Death The connexion 'twixt Sin and Death Where 't is the Law of Sin there 't is the Law of Death Regenerate persons are made free from this Law that opened with respect to Death temporal and Death eternal Vse 1. Men persuaded to believe that Sin and Death go together dehorted from thence not to sin Vse 2. Of the happiness of Gods people Of the Law of Death THe Apostle here sets a twofold Law before us the Law of Sin and the Law of Death the former I have been large upon the latter I must dispatch in a few words And Death The word Law is not repeated but according to that interpretation which some put upon the Words 't is to be * Ut Lex ad utrumque ex aequo referatur Erasm Of the twofold Sense of the Words repeated 't is the Law of Sin and 't is the Law of Death too as if the Apostle had said The Law c. hath made me free both from the Law of Sin and also from the Law of Death In the * See pag. 152. opening of them I told you there is a twofold Sense given of them 1. Some tell us there is in them the Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein one thing is set forth by two words therefore they render this and Death as being onely an Adjective or Epethite of Sin thus the Law c. from the Law of Sin and Death that is from deadly Sin or from the Law of Sin which is of a deadly nature 2. Others take the word substantivè making the Law of Death to be a Law by it self as well as the Law of Sin as if this Death was not to be melted into Sin and the deliverance from it into the deliverance from Sin but that they are distinct things and point to distinct deliverances Now both of these Senses are very true and good and indeed I know not which to prefer From the First The Matter contained in them one single point offers it self to us viz. That Sin is a deadly thing From the Second these three which mutatis mutandis perfectly answer to the three former under the Law of Sin 1. That men by Nature and before Regeneration are under the Law of Death 2. That upon Regeneration or such as are Regenerate are made free from the Law of Death 3. That 't is the Law of the Spirit of Life which frees from the Law of Death The due handling of these Heads would take up a great deal of time but I having already staid too long upon this Verse and upon some other Considerations I am necessitated to contract and therefore for the better shortning of the work I must pitch upon another method wherein I may draw all into a narrow compass Three things abserv'd in the Words That Sin and Death go together Three things onely shall be observ'd 1. That Sin and Death go hand in hand together There 's an inseperable connexion or conjunction betwixt them they come here in the Text very near each to the other there 's but an and betwixt them and that too is copulative the Law of Sin and Death And well might the Apostle put them together when God himself in the methods of his Justice and in the threatning of his Law hath so put them together and surely what he hath so joyn'd no man can put asunder When Sin came into the world Death came along with it the one trod upon the heels of the other if man will sin he shall
dye Rom. 5.12 Wherefore as by one man Sin entred into the world and Death by Sin even so Death passed upon all men for that all have sinned Ver. 17. For if by one mans offence Death reigned by one c. here 's Death and the Law of Death too by Sin it hath got a power over men so as to reign over them Had there been no Sin there had been no Death if man had continued in his sinless and innocent state he might have been * Vide Grot. de Sat. c. 1. p. 18. mortal i. e. under a posse mori he being but a Creature and made up of contrary principles but he had not actually dyed much less had he been under a necessity of dying if he had not sinn'd Death did not come into the world upon Gods meer dominion and Soveraignty or meerly upon the frailty of the humane Nature as Pelagians of old and (a) Mors non erat poena vel effectus transgressionis Adami sed conditionis naturalis consequens Socin de Statu primi hominis Vide Praelect Cap. 1. contra Paccium Cap. 5. Socinians of late assert but as the (b) Calov Soc. Prost p. 250. Hoorn Soc. conf vol. 1 l. 3. c. 4. p. 583 c. Franz Scho Sacr. Disp 1. p. 7. fruit and punnishment of Sin Immortality was a part of (c) Molin Enod Grav Qu. de statu Innoc. Tract 3. p. 62. Gerhard Loc. Com. de Imag c. t. 1. c. 4. p. 199. Zâ—â—em de Imag. c. c. 8. Art 2. Moretâ—n's threefold state of man p. 1. c. 2. p. 35. Gods Image at first imprinted upon man that image being defac'd mortality took place You know in Gods dealing with our first Parents how he back'd his Command or Prohibition with the threatning of death Gen. 2.17 Of the tree of knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye they disobeyed this most equitable Commandment and thereby brought death both upon themselves Gen. 3.19 and also upon all their posterity Besides the guilt of this Sin made over to all mankind by imputation there is mens personal sin habitual and actual which renders them yet more obnoxious unto death and that too not onely to temporal but also to eternal death Rom. 6.21 the end of those things is death v. 23. the wages of sin is death The Apostle in James 1.14.15 treats of the first and last of Sin shows where it begins and where it ends sets down its rise progress and final issue But every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth forth sin and sin when it is finished it bringeth forth death Sin is the issue of Lust and Death is the issue of Sin So that our Apostle here in the Text might upon very good grounds link and couple Sin and Death Where 't is the Law of Sin there 't is the Law of Death 2. Observe that 't is the Law of Sin and the Law of Death which is here coupled together so that where 't is the Law of Sin there and there only 't is the Law of Death When Sin is reigning and commanding then 't is ruining and condemning 't is the power of Sin that exposes to the power of death Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness 'T is true every sin in its own nature deserves death the Scripture knows no such thing as venial sin it being judge all and every sin is mortal indeed as to event the Apostle saith there is a Sin not unto death 1 Joh. 5.17 but as to merit every Sin be it what it will deserves death Yet God is so gracious as that Sin shall not condemn and end in death where it doth not command 'Pray mark it how in the words the Law of the Spirit is join'd with Life and the Law of Sin with Death as where the power of the Spirit is there is Life so where the power of Sin is there is Death I know the Death in the latter Clause doth not carry a direct opposition to the Life in the former for the Life there referring to Grace and Regeneration and not to Glory hereafter the Death which refers to eternal Condemnation and the misery of the future state cannot be look'd upon as directly opposite to that Life yet there is a truth in the Parallel As upon the Law of the Spirit there is Life spiritual and eternal so upon the Law of Sin there is ' Death spiritual and eternal too Further I know there is a great disparity betwixt the Spirits working Life and Sins working Death the Law of the Spirit works Life in the way of proper Efficiency and Causality the Law of Sin works Death only in a final consequential meritorious way yet here also we may speak by way of Parallel as the power of the Spirit works Life in its way so the power of Sin works Death too in its way That which I drive at is very plain if I be so happy as to express my self clearly about it Regenerate persons are made free from the Law of Death 3. Observe that such who are brought under the power of the regenerating Spirit they are made free from the Law of Death This was Paul's happiness here laid down and 't is the same to all that are regenerate the proof of which I need not insist upon for this deliverance undeniably follows from the former they who are made free from the Law of Sin by that Grace are also made free from the Law of Death it being the Law of Sin which subjects the Creature to the Law of Death The power or right of Death stands or falls by the power of Sin so that if the person be freed from the latter as you have heard every regenerate person is it certainly follows in the course and methods of Gods Grace that every such person shall be freed from the former too for the Law of Death is penal or the effect of the Law of Sin now take away the Cause and the Effect ceases Quest How is this to be understood But a little explication will be necessary How may Regenerate Persons be said to be made free from the Law of Death For answer to this Answ you know Death is either temporal or eternal I do not instance in spiritual Death because though 't is very true that the Saints upon the Law of the Spirit are made free from this Death yet I conceive that is not so much intended here the former lies in the separation of the Soul from the Body for a time the latter in the everlasting separation of both Soul and Body from the love and favour and presence of God This separation from God is
Mihi placet ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nominativus positus sit absolutè loco Genitivi ut sensus sit cum enim effet impossibile c. Erasm Fateri necesse est Panli orationem mutilam esse imperfectam nifi dicamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positum esse absolute loco secundi Casus quo Graeci eo firmè modo utuntur quo Latini Casu auferendi c. Justin Some would read it absolutely and change the Nominative Case into the Genitive the Greeks using that Case as the Latines do the Ablative in that form of expression thus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law being unable in that it was weak through the flesh God sent c. Some take it in the Accusative Case and put in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impossible part of the Law God performed or made good by the sending of Christ Some change the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was the impossible of the Law or to the Law that God supplied by the sending of his Son this comes neerest to our Translation * Impossible legis i. e. impossibilitas implendae legis ex eo procedebat quoniam Lex infirma erat per Carnem Tolet. Some make the impossibile Legis to be taken Substantivè for impossibilitas implendae Legis which impossibility of fulfilling the Law proceeded from hence because the Law was weak through the flesh ‖ So Camerarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Articâ constructione usitatà accipi commodè potest pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Propter impotentiam Legis eò quod per camem erat infirmata Pare Some tell us the Words are an Atticism and they make a double Atticism in them 't is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the sense of them runs thus For the impotency and inability or because of the impotency and inability of the Law therefore God sent his Son The * Quùm impotens esset Lex propter infirmitatem carnis c. V. Syr. Ob defectum virium legis quo laborabat in carne c V. Arab. Et cum impotentes cramus ad praestandum mandata legis c. V. Ethiop Ancient Versions bring it in with a Since or Because Since there was an utter impossibility or inability in the Law to justifie or recover lost man therefore God pitch'd upon another way viz. the Incarnation Obedience Satisfaction of his own Son I thought it not amiss to put down these several Explications and Readings of the Words for the satisfaction of more inquisitive persons concerning the Expression it self and the Coherence of the Matter but as to the plain Sense that our Translators as I said before give us very well For what the Law could not do or because of the Laws inability to do in that it was weak through the flesh therefore God sent his Son c. The Sum of the Words in Two Proposi ions I pass from the Letter of the Words to the Matter contain'd in them and that may be sum'd up in these Two Propositions 1. There was something to be done by and for the Sinner 1. Prop. which the Law could not do it was under an impossibility of doing it 2. Therefore the Law could not thus do 2. Prop because it was weak through the flesh For the better understanding of which Propositions 4 Questions answered it will be necessary to resolve these Four Questions 1. Of what Law doth the Apostle here speak 2. What was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law could not do 3. How is the Law said to be weak 4. What is meant by the Flesh from which the Laws weakness proceeds First Of what Law doth the Apostle here speak 1. Quest What Law is here meant when he saith What the Law could not do I answer Of Gods own Law and that too in its strict and proper acceptation Answ For the Word Law is taken sometimes in an improper allusive Metaphorical notion as in the Verse foregoing where you read of the Law of the Spirit and of the Law of Sin which is nothing but the power and commanding efficacy of the Spirit and of Sin But here in this Verse 't is to be taken in the strict and proper notion of a Law viz. as it notes that declaration or revelation which God the great Law-giver hath made of his Will therein binding and obliging the reasonable creature to duty I know Some understand the Law here of that * Lex mentis quae impleri non poterat propter carnem peccati Tolet. Crediderim ego non hic legem Mosis sed legem illam mentis accipiendam esse Justin Potest de lege mentis intelligi quam supra dixit velle facere bonum sed per infirmitatem fragilitatem carnis implere non posse Orig. Law of the Mind spoken of Chap. 7.23 which lies in strong propensions efficacious and commanding impulsions to what is holy and good springing from the Sanctifi'd nature in regenerate persons But I conceive this interpretation is not so genuine nor so well suiting with the Apostles Scope in the words where he is treating not of the Law which is in some persons but of the Law which is imposed upon all of that Law the righteousness of which was to be fulfilled as it follows Vers 4. and therefore it must be understood of Gods own Law that being it which Christ was to fulfil and satisfie and not any other Law Since then the Words point to the Law of God we must bring the Question into a narrower compass and enquire What Law of God is here spoken of For answer to which that I may as much as I can avoid unnecessary excursions I shall only say this That 't is either that Primitive Law which God impos'd upon Adam and in him upon all mankind upon the keeping of which he promised Life upon the breaking of which he threatned death it being the Summary of the Covenant of Works Or else 't is that Law which God gave the people of Israel from Mount Sinai namely the Decalogue or Moral Law Which Law was but a new draught of the Law first made with Adam for that being by his Fall much defac'd nay almost quite obliterated as it was written in his heart it pleas'd the Lord to copy it out again and to write it afresh in Tables of Stone in fair and legible Characters And this too was a Scheme or Transcript and Summary of the Covenant of Works first made with Adam though it was not given to the people of Israel purely and absolutely as the Covenant of Works for in reference to its end and design there was much
in it of the Covenant of Grace For Matter and Substance they were both but one and the same Law the Terms and Conditions of both were the same * Rom. 10.5 Do and Live but there were certain appendixes of Grace to the Moral Law which were not in that made with Adam in the state of innocency as is fully made out by several * Camero de tripl Foedere Coceius de Foedere Bulkely on the Covenant p. 57. Writers upon the Covenant so that it was a mixt thing there being something in it of the Covenant of Works and something also of the Covenant of Grace Now the Law considered as first given to Adam and then as renewed to the people of Israel so far as in both it was the Covenant of Works is the Law here spoken of as being concluded under an impossibility of doing what was requisite to be done 'T was not the Ceremonial Law which the Apostle here had in his eye but the * Legem dicit non praecepta Sacrificicrum et caetera quae erant umbra usque ad tempus Christi data sed illam quam c. Hieron Quare nihil est quod quisquam cavilletur illud quod Paulus ait Impossibile fuisse Legi non ad Moralem sed ad Ceremonias referri P. Martyr Moral Law it self which if it was necessary might be evinc'd by several Considerations but this one is enough he speaks of that Law the righteousness of which was to be fulfilled in Believers For Law in the 3 verse must be expounded by Law in the 4 verse now 't is the righteousness of the Moral Law which is fulfilled in us Ergo. 'T is very true Paul insisting upon the Laws weakness doth sometimes direct his discourse to the Ceremonial and sometimes to the Moral Law and it would be of great use to us to understand his Epistles if we could exactly hit upon the true notion of that Law of which he occasionally speaks but undoubtedly here 't was the Moral Law as the Covenant of Works of which he affirmeth that it could not do c. Let this suffice for answer to the First Question The Second is 2d Quest What is the thing which the Law could not do What doth this impossible of the Law refer to or what is the thing in Special which the Law could not do To this 't is answered several wayes You read vers 1. of exemption from condemnation now this the Law could not do the Law in separation from Christ and especially in opposition to Christ can condemn millions but it cannot save one person from condemnation thus * c. nempe condemnationem ab homine auferre Piscat Some do open it You read vers 2. of being made free from the Law of sin and death herein too was the Law impotent it might lay some restraints upon sin but it could never bring down the power of Sin †Aptissimus mihi sensus videtur ut illa verba non modo sequentia sed multo magis praecedentia respiciant c. ut in carnis contumaciam domandam vires non haberet Contz Some apply it to this There is the blessed empire or regency of the Spirit over the Flesh as also the full and perfect obeying of the Laws commands neither of these could the Law effect so ‖ Duo quantum ad propositum spectar subordinata sunt quae Lex nequit efficere Alterum est Dominium Spiritus super carnem alterum hinc consequens est perfecta praeceptorum Legis executio Cajet Cajetaine opens it There is the amendment and reformation of the life and manners this the Law could not do this explication †Dr. Hammond Some six upon The Text speaks of the condemning of sin this the Law could not do it can condemn the Sinner but it cannot in a way of expiation condemn sin it self So * Quae erat impossibilitas Legis nempe id facere quod Deus deinde fecit in Carne Filii sui condemnare peccatum Lud. De Dieu De Dieu paraphraseth upon it ‖ Quid est illud quod legi erat praestitu impossibile Abolere peccatum reddere justos liberare à jure peccati mortis dare ut justitia quam docebat exigebat in nobis impleretur Muscul Musculus puts many things together What is it saith he that was impossible to the Law he answers to abolish sin to make righteous to free from the Law of Sin and Death to give that the righteousness which it taught and exacted should be fulfilled in us All these several explications are very true but further there 's the reconciling of God and the Sinner the atoning and propitiating of an incensed God the satisfying of infinite justice the paying of vast debts contracted the justifying of the guilty the giving of a right and title to Heaven with many other such-like great things Now the Law was under an impossibility of doing or effecting any of these insomuch that God must send his Son or no * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Significat Legem fuisse imbecillem invalidam ad justificandom hominem Peter Disp 3. in c. 8. ad Rom. justification no reconciliation no atonement no satisfaction no paiment no pardon no righteousness no salvation which will be by and by particularly made out in the two most eminent branches of the Laws impotency I must mind you that I am in all this speaking of the Moral Law The inability of the Ceremonial Law abstracted from Christ who was the pith and marrow and who put energy and efficacy into all the types rites shadows of that Law I say its inability to do any thing further than to point or direct and lead to Christ is easily granted 'T is the very thing which the Apostle largely insists upon the proof of in his excellent Epistle to the Hebrews Chap. 7.18 19. For there is verily a disannulling of the Commandment going before for the weakness and unprofitableness thereof for the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 9.9 Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience So Heb. 10.1 For the Law having a shadow of good things to come and not the very image of the things can never with those Sacrifices which they offered year by year continualy make the commers thereunto perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 's a total negation of the power of the Ceremonial Law And that Law had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also for the Apostle adds vers 4. it is not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the blood of Bulls and Goats should take away sins thus it was with that Law of which 't is very clear Paul speaks in these places And it was
legis impotentiam aliò ut Legem absolvat à culpá quam dat carni viz. nostrae i. e. corruptae nostrae naturae Muscul Ne quis parum honorificè Legem impotentÃae argui putaret vel hoc restringeret ad Ceremonias expressit nominatim Paulus defectum illum non à Legis esse vitio sed Carnis nostrae corruptelâ Calvin through our Flesh 't is not so in and from it self but only through our depraved nature 't is meerly by accident et aliundè that it lies under this impotency The Law is not to be blamed but we had not we finn'd the Law would have been still as able and mighty in its operations as ever it was did it but meet with the same subject it would soon appear that it hath the same power which it had before Adam fell So that I say the Law is not at all in the fault but only we because of the Flesh Observe here the wisdom and care of our Apostle where-ever he seems to tax the Law there he will be sure to vindicate it As where he speaks of its irritating of corruption he there layes the blame upon his own wicked nature not at all upon the holy Law Rom. 7.8 9 10 11. Sin taking occasion by the commandment wrought in me all manner of concupiscence for without the Law sin was dead For I was alive without the Law once but when the commandment came Sin revived and I died And the commandment which was ordained to life I found to be unto death For Sin taking occasion by the commandment deceived me and by it slew me Yet vers 12 13 14. The Law is holy and the commandment holy and just and good Was then that which is good made death unto me God forbid But Sin that it might appear Sin working death in me by that which is good that Sin by the commandment might become exceeding sinful For we know that the Law is spiritual but I am carnal sold under sin And thus we should carry it with respect to the Laws weakness O in it self 't is mighty and powerful but there is sin in us by which only the Law is made weak there therefore the blame must lye Could we but get rid of this Sin we should soon find what a mighty thing the Law is so mighty that nothing would be too high or too hard for it 2 Secondly Take heed that you do not cast off the Law upon this pretence 'T is indeed weak as to such ends but yet 't is a Law and that which is obligatory to all even to Believers themselves under the Gospel State and Covenant Shall we because of this weakness especially it being occasioned by our selves cast off the Law and pretend that we are not under the obligation of it we must not so argue Observe it in the Apostle even when he was proving the weakness of the Law as to Justification and shewing that God had found out another way for that viz. the way of Faith yet foreseeing that some might run themselves upon this rock and infer from hence that they had nothing to do with the Law he therefore adds * Rom. 3.31 Do we then make void the Law through Faith God forbid yea we establish the Law in its proper place and Sphere The Creature as a creature is under a natural and therefore indispensable obligation to this Law so as that nothing can exempt him from that obligation It commands to love fear serve honour obey God wherein it obliges so strongly that God himself with reverence be it spoken cannot free the creature from its obligation to these duties True indeed Believers are not under the curse rigor or bondage of this Law or under it as it is the condition of life but they are and it cannot be otherwise under the obligation of its commands as to an holy life There may be and blessed be God there is a great change as to circumstances a great relaxation as to the Laws rigors severitys and penaltys but for the main duties of Obedience and Holiness it is eternally obligatory and never to be abrogated O therefore do not look upon your selves as made free from this Law though it be weak and unable to justifie and save you it can damne upon the breaking of it though it cannot save by the keeping of it 3 Thirdly Neither must you upon this look upon the Law as altogether weak or useless I say not as altogether weak for though as to some things it be under a total impotency yet as to other things it still retains its pristine power It cannot take away sin or make righteous or give life which it promis'd at first and for which it was appointed for the commandment was ordained to life Rom. 7.10 here 's the weak side of the Law as to these 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to the commanding of duty the directing and regulating of the life the threatning of punishment upon the violation of it here it can do whatever it did before The Laws preceptive and punitive part where 't is not taken off by Christ are yet in their full strength only as to the promissory part of it viz. its promising life upon the condition of perfect Obedience there 't is at a loss In a word its authority to oblige to duty or punishment is the same that ever it was but its ability to give righteousness or life in which respects only the Apostle here speaks of it is not the same If God open this Law to you and set it home upon your Consciences you will find it hath yet a very great strength and efficacy in it let it not therefore be altogether weak in your eye Nor altogether useless For Some will be ready to say if the Law be thus weak then what use is there of it to what end doth it serve what is to be looked for from that which can do so little for us But do not you thus reason For though the Law be not of use to you as to Justification I mean in a way of immediate influence upon the Act or State a remoter influence it may have yet in other respects 't is of great and admirable use viz. as a Monitor to excite to duty as a Rule to direct and guide you in your course as a Glass to discover sin as a Bridle to restrain sin as an Hatchet to break the hard heart as a * Gal. 3.24 Schoole-master to whip you to Christ The Lord Jesus indeed hath taken Sin-pardoning God-atoning Justice-satisfying Soul-saving work into his own hands he would not trust this in the hands of the Law any longer because he knew the weakness of it but for other work the awakening and convincing of a Sinner the terrifying of the secure the humbling of the proud the preparing of the Soul to close with Christ though this last act be only eventual and accidental as to the Law all this work I
hurt it had done before and remov'd that in it which was of so hurtful a nature What was that I answer its guilt O that 's an hurtful thing indeed it binds the Sinner over to answer at God's tribunal for all the evils commited by him exposes him to the Wrath of the great God renders him lyable to a Sentence of eternal death but now it pleased God for sin to condemn sin i.e. by Christ's being a Sacrifice to expiate this guilt of sin which in it self was so pernicious and hurtful so that believers should not lie under it or eternally suffer for it Now this is that explication of the Word which is most commonly given by the best * Damnatio peccati nos in juslitiam asseruit quia deleto reatu absolvimur uti nos Deus justos reputet Calvin with many Others Beza dissents Non mihi facilè persuaserim de peccatorum expiatione hic agi est enim pars illa jam pridem ab Apostolo explicata adeo ut à v. 12. c. 5. aliud Argumentum sit exorsus Expositors and I prefer it before the former upon these Reasons 1 As to the abolishing of Sins power that the Apostle had spoken to already in the foregoing verse the Law of the Spirit c. and he instances in the Spirit there as he doth in the Son here Now according to what was said before as 't is the proper act of the Spirit to free from Sins power therefore that must be understood there so 't is the proper act of the Son to free from Sins guilt therefore that must be understood here 2 The Word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all along in Scripture points to the guilt of sin and the punishment inflicted thereupon never to its power or dominion for the proof of which several Texts might be cited if it was deny'd 'T is usually apply'd to the Sinner here only if I well â—emember 't is apply'd to sin it self and in this different application it carries a different sense for as 't is elsewhere apply'd to the Sinner it notes the imputation of guilt to him and the passing of a condemnatory sentence upon him for that guilt but as 't is here apply'd to sin it notes the expiation or abolition of its guilt yet this doth not wealien what I have said because in both references though in a different sense it still points to guilt and punishment which is enough for my purpose 3 The Apostle speaks of that abolition of Sin which was effected in Christ's Flesh therefore it must be understood of the abolition of its guilt rather than of its power that being the thing which was most directly and immediately done in Christ's Flesh 4 'T is that condemning sin which is for sin i.e. by a Sacrifice for sin wherefore it must be taken in that sense which best suits with what was done in and by Sacrifices Now they abolished sin not so much by turning men from it or by lessening its power though that might follow as a Consequent upon them as by the * This proved in Essenius de Satisf Christi c. 8. p. 422. Turretin de Sat. c. part 6. p. 202 Dr. O. against B. P. 574. expiating of its guilt this was the proper and primary effect of the Leâ—itical Sacrifices in allusion to which when Christ the true Sacrifice is said to purge away sin to purifie c. you are to understand those expressions as respecting the expiation of Sins guilt as I shall have occasion further to prove in what will follow For these reasons though I would not exclude wholly the former sense yet I prefer this before it In the punishing of it in Christ's person 3. There is a * See Pareus in loc in Dub. 3. p. 779. Condemnare perpetuò significat Apostolo poenas peccati irrogare Damnare pec catum est illud dignum poenà judicare paenasque pro eo exigere Contzen his sense of the Word justified by Calov Socin profl p. 433. third interpretation put upon the Word namely God's condemning sin was his punishing of it in Christ's person or his exacting of Christ that punishment which was due to the Sinner himself For this Condemning must be joyn'd with that which follows in the Flesh and expounded by that and then the meaning will be this For sin God condemned sin in the flesh that is he fell upon sin severely punish'd it inflicted the curse and punishment due to us for it in and upon the Person of his own Son he †Isa 53.6 laid the iniquities of Believers upon Christ and then punished them in him so that he bore that penalty which Sinners themselves should have undergone God did of him in our Nature paenas peccato debitas exigere or maledictionem nobis debitam irrogare Man having fin'd either he himself or his surety must suffer the punishment thereby deserv'd God will have sin punnish'd somewhere therefore Christ having put himself into the Sinners stead he must bear the punishment due to the Sinner for though God will so far ‖ See of God's relaxing his Law and the threatning thereof Mr. Baxter Aphor. p. 36. c. Mr. Burgesse of Justif p. 84. relax his Law as to admit of a substitution or commutation as to the Person suffering yet he will have its penalty inflicted either upon the proper Offender himself or upon the Saviour who was willing to interpose for the Offender so as to suffer what he should have suffered and God accordingly dealing withhim and proceeding against him in the laying of the punishment due for Sin upon him this was his condemning Sin in the flesh of Christ I am not now to prove the truth of the thing of that hereafter at present I 'me only shewing how 't is held forth in the Word which I am opening so much for the first thing what this condemning of Sin is How Sin is said to be condem'd for Sin 2. The Second thing that needs explaination is the condemning sin for sin what may our Apostle mean by this for sin * Contra duas Pelagian Ep. l. 3. c. 6. Austine gives a threefold sense of it 1. For sin that is by that flesh which look'd like to sinful flesh which therefore might be called sin since as he saith the resemblances of things do usually pass under the names of the things which they resemble by that flesh sin was condemn'd 2. For Sin he makes to be as much as by a Sacrifice for Sin 3. He expounds it of the Sin of the Jews not as heightning it in which sense all the Greek Expositors take it but as pointing to the effect of it by that sin of theirs in crucifying Christ eventually Sin was condemn'd or expiated But these things must be further enquired into The double Reading of Sin and for Sin both opened 'T is in our Translation exactly as 't is in the Original equally concise in both and
of ignorance committed through incogitancy inadvertency humane infirmity but for great and grievous sins such as were committed against knowledge or willingly and willfully they did not free from their guilt the * Vid. Calov Socin proflig p. 625. Lubbert contra Socin Hoorneb Socin confut p. 602. Turretin de Sat. Christi p. 226. Stegm Photin p. 282. O. against B. p. 474. p 469. latter assert and defend the contrary And not without very good and weighty reasons for if we look into the annual expiatory Sacrifice we find that all sins were expiated by it Levit. 16.21 Aaron shall lay his hands upon the head of the live Goat and confess over him all the iniquities of the children of Israel and all their transgressions in all their sins putting them upon the head of the Goat c. And the Goat shall bear upon him all their iniquities unto a land not inhabited 30. On that day shall the Priest make and atonement for you to cleanse you that ye may be clean from all your sin before the Lord. 34. And this shall be an everlasting statute unto you to make an atonement for the children of Israel for all their sins once a year And as it was thus in the publick Sacrifices for all the people so also in the private Sacrifices for particular persons therefore as you reade of the * Of the difference of these two Chataath and Asham much is written Fagius makes the one to refer to sins of Omission the other to sins of Commission In Levit. 4 2 Others make the Asham to point to sins particularly enumerated Chataath to sins in the general See Dr. O. Exerc. 24. on the Heb. p. 317. Dr. Stillingst against Crellius p. 474. But the most distinguish them as one was for Sins of Ignorance the other for Sins knowingly and willingly committed Vid. Petit. Var. Lect. l. 2. c. 8. Saubert de Sacrif c. 3. p. 65. Chataath the Sin-offering which was appointed for Sins of Ignorance Levit. 4.2 13. 22. 27. so of the Asham the Trespass-offering which was appointed for sins committed knowingly and willingly such as were of a more high and hainous nature as falshood in the detaining of what was deposited lying violence perjury c. Levit. 6.2 3 c. were not these great and horrid sins and yet God appointed Sacrifices for the expiation of them Numb 5.6 When a man or woman shall commit any sin that men commit to do a trespass against the Lord and that person be guilty Then they shall confess their sin c. The Priest is said Heb. 5.1 to be ordained in things pertaining to God that he may offer both gifts and Sacrifices for sins 't is set down without any exception or limitation so Heb. 7.27 'T is true which the Adversaries make great use of the Apostle sets it forth by the errors of the people Heb. 9.7 Into the Second went the High Priest alone once every year not without blood which be offered for himself and for the errors of the people But then you must know that by these errors he means not only smaller sins but all whatsoever even such as were of a very crimson die And the Greek word * Acts 3.17 13.27 1 Tim. 1 13. 2 Pet. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred by errors with the Hebrew word †1 Sam. 26.21 Job 6.24 Psal 119.21 See Franz Schol. Sacrif Disp 6. th 60. Scagag do often point to great and grievous sins therefore why should we limit it to sins of a lower size and stature especially if we consider that in that Sacrifice to which the Apostle here plainly refers the expiation was general of all sins as you heard but now out of Levit. 16. And 't is very true too that for Sins which were committed with an high hand contumaciously in open defiance of God c. there he would not admit of a Sacrifice for the expiating of sins so circumstantiated Numb 15.27 c. If any Soul sin through ignorance then he shall bring a She-goat And the Priest shall make an atonement for the Soul that sinneth ignorantly when he sinneth by ignorance before the Lord to make an atonement for him c. But the Soul that doth ought presumptuously the same reproacheth the Lord and that soul shall be cut off from among his people because he hath despised the Word of the Lord that Soul shall utterly be cut off his iniquity shall be upon him Heb. 10.26 For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more Sacrifice for sins But a certain fearful looking for of Judgment c. But this doth not weaken the truth of what I have said viz. that even great offences were expiated by Sacrifices because they might be such and yet not come up to this sinning with an high hand and wilfully against the Lord and thereupon might be expiable Were there no sins of a middle nature 'twixt such as were of meer infirmity and such as were committed perversly and obstinately out of open contempt and defiance of God surely there were you have had instances of such and was there no expiation for such the contrary hath been prov'd To clear up this whole matter I would lay down three things 1. When we say that the Law-Sacrifices did take off the guilt of all sins yea of great sins we alwayes except such as God himself did except where he was pleas'd to make a limitation there we must do the same but not otherwise 2. 'T is evident that as to some sins God did make an exception For the case stood thus * See Grotius de Sat. Christi p. 122. it pleased the Lord to give excellent Laws to the people of Israel those Laws he back'd with a severe penalty that penalty was death which was due upon every violation of the Law it being so yet out of his great compassion he who being the Law-giver might therefore relax and alter his Laws and the penalties annexed to them as seem'd good to him would not proceed in the utmost rigour but he would graciously moderate and mitigate his threatnings And therefore though death was incur'd by every sin yet it shall not accordingly be inflicted but a substitution shall be admitted of the Beast shall die but the Sinner himself shall live Upon this God appointed Sacrifices wherein the punishment due to the Offender should be laid upon the thing sacrific'd and thereby his Sin expiated Well! but though he will be so gracious as thus to admit of the expiation of sin yet partly out of respect to his own honour and partly out of respect to the Jewish politie Civil and Ecclesiastical he will do this with some kind of restriction that is he will admit of Sacrifices for the expiating of some sins but not of all The Murderer was to die and no Sacrifice to be accepted of on his behalf Numb 35.30 31 32. with reference to
place our whole confidence in Christ's meritorious death for if we rely partly upon that and partly upon something else we spoyl all Gospel-Conditions to be per formed on the Sinners part notwithstanding Christ's Sacrifice 5. Fifthly you must so confide and relie upon Christ's one most perfect and all-sufficient Sacrifice as yet withal to be careful that you on your part do perform those Gospel-conditions which God enjoyns and requires of you in order to remission justification glorification this word of advice is so necessary that 't is by no means to be passed over Christians 't is a thing of very high importance for you rightly to understand your selves in this matter therefore take it thus All your trust and relyance is solely to be bottomed upon the Death and Sacrifice of the Lord Jesus but yet you canâ—ot regularly and warrantably act this trust and relyance upon this â—nly ground or foundation unless in your own persons you perform those conditions which God prescribes in his Word The whole business of merit and satisfaction lies upon Christ that is wholly out of your hands and only in his but as to believing and repenting the two grand Gospel-conditions they lie upon your selves I speak with respect to the act not to the power and must be done by your selves yea and the doing of these is as necessary on your part under the notion of Conditions as suffering and dying was on Christ's part under the notion of merit And 't is most certain that the latter without the former will not profit you because Christ never design'd to impute or make over his merit to any further than as they should make good these Conditions of Faith and Repentance We have here two dangerous rocks before us and it must be our care and skill to shun both of them the one is the setting of inherent grace or duty too high as when we make it to share with Christ in merit and trust the other is the setting of inherent grace or duty too low as when upon the pretence of Christ's alone merit and full satisfaction we quite throw it off and are altogether careless about it as supposing it now to be a thing wholly unnecessary Now we are exceedingly prone to dash upon the one or the other of these rocks either we run our selves upon POPERY in the former or upon ANTINOMISM and LIBERTINISM in the latter O what need have all to beg the guidance of the unerring Spirit that thereby they may eavenly steere betwixt both and avoid each extreams which they shall most happily do if Christ and his Sacrifice be only eyed by them in the way of relyance and yet Holiness Obedience Faith Repentance have also that respect which is due to them as means and conditions Much hath been said concerning the perfection and sufficiency of Christ's Sacrifice that he hath thereby put away all sin fully expiated its guilt perfected for ever them that are sanctified c. shall any now from hence infer that all is done by Christ that the Creature hath nothing to do but only to receive the benefits prepared and purchased God forbid True Christ's Sacrifice was perfect in suo genere but not in omni genere 't was perfect as to what was meritorious and satisfactory so as to exclude all other Sacrifices and supplements whatsoever upon that account but not so as to exclude all Conditions which God will have the Creature to perform which though they can add nothing to the perfecting of the believers great Sacrifice yet they do prepare and fit Sinners for the participation of the benefits merited thereby To instance in all these Conditions or to enlarge upon any one of them would be a long work briefly therefore as ever you desire to be the better for a dying Saviour to share in the great and blessed effects of his Sacrifice look to it that you repent and believe O if you be found at last in the number of the impenitent and unbelieving all that Christ hath done or suffered will be a very nothing to you notwithstanding all that you will eternally perish Here is indeed an expiatory Sacrifice I but yet as to you no repentance no expiation here is Sin condemned by Christ's oblation of himself I but yet if the Sinner doth not penitentially condemn â—n in himself and himself for sin for all this hee 'l be judicially condemned at the great day The Scripture every where makes repentance the way to and condition of remission of sin Acts 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins with very many other places to this purpose The Apostle having said 1 Joh. 1.7 The blood of Jesus Christ his Son cleanseth us from all sin presently subjoyns Vers 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness great is the efficacy of Christ's blood but 't is upon condition of the Sinners Repentance if we confess our sins c. At the JEWISH anniversary Expiation all the sins of the people were by the Sacrifices done away yet God would have them then to afflict their Souls Levit. 16.29 and the High Priest was in their stead to confess their iniquities and all their transgressions in all their sins Vers 21. we under the Gospel have our great expiation by the death of Christ but this also must be attended with penitential abasement and humilation So likewise as to Faith this too is a grace or condition indispensably necessary to the partaking of the benefits of Christ's propitiatory Sacrifice Therefore the Apostle speaking of propitiation brings in our Faith as well as Christ's blood it having an instrumental as well as that a meritorious influence thereupon Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood c. To the blessings of the new Covenant as the blood of Christ was necessary that thereby there might be * Grotius de Sat. p. 141. impetration so Faith also is necessary that thereby there may be application Our Lord's Sacrifice is every way sufficient for atonement yet he that believeth not the wrath of God abideth on him Joh. 3.36 so also 't is sufficient for expiation yet 't is only whosoever believeth on him shall receive remission of sins Acts 10.43 Under the Law the blood of the Sacrifice was to be so and so * Exod. 12.22 Heb. 9.19 sprinkled with a bunch of hyssope to which custom David alludes Psal 51.7 Purge me with hyssop and I shall be clean now answerably to this Paul speaks of the blood of sprinkling Heb. 12.24 't was not enough for Christ only to shed his blood but that must be sprinkled upon the Sinner how why by Faith which under
't is called Zech. 9.11 all blessings whatsoever are insured and made over to God's people and if so is not that a sufficient ground of comfort to such What shall I say if the atoning of an angry God the washing away of all sin the fulfilling of a righteous Law the satisfying of infinite Justice the ratification of the Covenant of Grace the purchase of Heaven if there be any thing in all these things as surely there is to promote spiritual joy you have them all by this great Sacrifice therefore rejoyce and again I say rejoyce So much for this Head which I very well know I might have dispatch'd with much more brevity but it containing that matter in it which is not commonly so fully opened and which is of so high concern to us therefore I have been thus large upon it ROM 8.4 That the righteousness of the Law might be fulfilled in us CHAP. XIV Of the fulfilling of the Laws righteousness in Believers Of the Second End or Effect of Christ's being sent in Flesh viz. the fulfilling of the Laws righteousness A general explication of the main Scope of the Words and of the principal matter contain'd in them More particularly 't is enquired 1. Of what Law doth the Apostle hear speak 2. What is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or righteousness of the Law 3. What is it to fulfil the Laws righteousness 4. How the righteousness of the Law is fulfilled in us Four interpretations given of it 1. That 't is perfectly and personally fulfilled by the Saints themselves 2. That 't is personally fulfilled in them though not perfectly yet inchoately and in respect of God's acceptation 3. That 't is perfectly but not personally fulfilled in them Christ's Obedience and perfect fulfilling of the Law being imputed to them 4. That 't is fulfilled in them in respect of the remission of sin Three Propositions laid down to clear up the third interpretation and the main Truth As 1. That Christ was made under the Law that opened in some Particulars 2. That Christ perfectly fulfilled the Law 3. That his fulfilling of it is imputed and reckoned to Believers Two Questions raised and answered Whether Christ's active and passive Obedience or his passive only be imputed In what sense may it be said to be imputed Use 1. First to shew upon what terms Believers are justified and saved Secondly what a respect God had for his Law Use 2. To exhort persons 1. To get an interest in this priviledge 2. Such as have an interest in it are exhorted 1. To go as far as ever they may in the personal fulfilling of the Law 2. To look after the fulfilling of the Evangelical Law in themselves 3. To admire the Love of Christ Use 3. The Comfort of this drawn forth to Believers The Second End or Effect of Christ's being sent in Flesh viz. the fulfilling of the Law for Believers THese words hold forth another end or effect of Christ's being sent in the likeness of sinful flesh for I do not understand them to refer to the Clause immediately foregoing and for sin condemned sin in the flesh as if they were an assignation of the end or effect of Christ's condemning sin by the Sacrifice of himself but I take them as referring to that which is before spoken of God sent his own Son in the likeness of sinful flesh and as they do represent God's end in that wherefore did God so do what did he design or aim at therein why at this that the righteousness of the Law might be fulfilled in us The conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first notion which is most usual and common it carrys a final sense and notes the end why God sent his Son in Flesh namely that he might fulfil in his own Person the Laws righteousness and so imputatively or in a Law-sense Believers in him I say this was God's end for it doth not come in as a bare event or consequent upon Christ's taking our Nature and doing in that Nature what he did but it was the very * Idque totum hoc consilio fecit ut nos perfectè justi coram ipso perficeremur non secus atque illi habiti suissent qui omnia divinae legis praecepta conservassent Vorst end which God designed and propounded to himself therein viz. that Christ might perfectly fulfill the Law which to do to the Saints themselves in their own persons was altogether impossible and yet upon which it being accepted of by God on their behalf and made over to them they should be accounted just and righteous even as if they had fulfilled it in their own persons this is the first import of the word Then it may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of apposition and so it notes the superadding of some further matter and that which is * See Burg. of Justif 2. part p. 361. distinct from what went before in this appositive sense 't is used Joh. 15.12 Joh. 17.3 And so the Apostles meaning is this God sent his Son into the World not only to be a Sacrifice for sin and thereby to condemn sin by his bearing the Laws penalty due to it but also by his active obedience and conformity to the Laws commands to bring things to this that the righteousness of the Law should be fulfilled in believers Christ's being a Sacrifice for sin was not sufficient to answer all the ends and demands of the Law there must be the doing of what it commanded as well as the suffering of what it threatned therefore Christ was sent for both and both were accomplished by him Man in his lapsed state stood in need of two things * Cum duo nobis peperisse Christum dixerimus impunitatem praemium illud Satisfactioni hoc merito Christi distinctè tribuit vetus Ecclesia Satisfactio consistit in peccatorum tralatione meritum in perfectissunâ obedientiae pro nobis praestitae imputatione G. Vossius in Prefat ad Grotium de Sat. Christi In homine lapso duo consideranda quod pro peccatis ejus solvendum fuit ut liberaretur tum ut vitae insuper fieret particeps quod praestari debuit id ad quod vita promissa erat c. Utrumque Apostolus docet conjungit Rom. 8.3 4. c. Hoornb Socin confut l. 3. c. 1. p 657. Satisfaction and Merit Satisfaction with respect to God's punitive Justice the expiation of sin by the undergoing of the punishment incurr'd by it c. Merit with respect to eternal life and the possession of the heavenly blessedness the measure and foundation of which Merit was the fulfilling of the Law in active obedience Now both of these are here distinctly spoken unto Christ for sin condemned sin in the flesh there 's Satisfaction and he also fulfilled the righteousness of the Law in the stead at leastwise for
demanding of active Obedience must be taken in and that too as that which is primarily and principally intended by it therefore 't is (c) Significat eam rectitudinem quae praecipitur in lege P. Martyr Justitia quam Lex exigebat Vatabl. Totum quod Lex praecipit Alap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa legis praecepta c. Perer. Justitia Legis est justitia quam praecipit Lex Estius Implere justum legis est totum quod Lex precipit efficere Tolet. Ut justificatio legis i. e. justitia quam lex prescribit exigit impleretur c. Staplet Antidot p. 627. Ut ad impleret opus praeceptorum legis Ver. Aethiop Ut nos praestaremus omnia quae in lege Mosis per se honesta sunt Grot. Jus justitia justificatio legis in eo consistit ut per omnimodam cum lege conformitatem justi atque inculpati habeamur coram Deo De Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people Dr. Hammond generally opened by that The Scripture speaks of the Law of righteousness Rom. 9.31 of righteousness by the Law Gal. 3.21 of the righteousness of the Law Rom. 2.26 and in the Text Some difference there is betwixt these but that I shall not stand upon the latter is all that duty righteousness obedience which the Law requires with the penalty which it threatens and will have inflicted upon disobedience What is it to fulfil the Laws righteousness 3. We are to enquire what this fulfilling of the Laws righteousness is Answ The former Head being rightly apprehended there will be little or no difficulty in this To fulfil the righteousness of the Law 't is fully to answer all its demands to come up to perfect and universal conformity to it to do whatever it enjoyns or to suffer whatever it threatens or both For so it was fulfilled by Christ in his active obedience as to the one in his passive obedience as to the other as he was perfectly holy he did what the Law commanded and besides this as he was made * Gal. 3.13 a curse he underwent what the Law threatned 'T is questioned whether one of these be not enough for us either to obey or to suffer but all grant that both were necessary on Christ's part and that both were done by him and so he fulfilled the Laws righteousness This is the genuine and plain notion of the word yet I know other interpretations are given of it The righteousness of the Law was fulfilled inasmuch say * This interpretation noted and confuted by Burg. of Justific P. 361 362. some as that righteousness which it did foretel was actually accomplished in Christ Rom. 3.21 But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets that righteousness which before was witnessed promised foretold in the Law receiv'd in Christ its full accomplishment and therein lies the fulfilling of its righteousness But this exposition of the word is I conceive not so proper to the thing here spoken of 't is another fulfilling which is here intended not so much that which is the bringing into act what was foretold or which is the verifying of a prophesie or prediction in which sense it hath usually joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Matth. 13.35 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jam. 2.23 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luk. 24.44 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Matth. 13.14 as the perfect obeying of what was enjoyned in the Command and the doing to the full what the Law as preceptive did require rather than what the Law as predictive did foretel Again * Bodius in Eph. c. 5. v. 28. p. 799. who yet afterwards sets down that notion which I close with Impleri quoque dicitur cum perfectè praestatur observatur quod â Christo pro nobis factum est etsi eâ praestatione vitam aeternam non dicatur nobis acquisivisse Some make this fulfilling of the Law to be no more than adeptio finis the bringing about of that which was the great end of it what was that why to drive Sinners to Christ By its discovering sin and guilt for the Law was added because of transgressions Gal. 3.21 and wrath the consequent thereof and the Sinners utter inability to help himself eventually it was a means to bring such to look out for help in Christ Therefore Gal. 3.24 't is said The Law was our School-master to bring us unto Christ and in this sense some take that passage Rom. 10.4 Christ is the end of the Law for righteousness i.e. that which God mainly design'd in the Law and which was the great end that he aimed at therein it was to drive Sinners to Christ to obtain righteousness in and through him This explication I do not close with neither for I suppose the Apostle is not here speaking so much of the fulfilling of the end of the Law as of the fulfilling of the matter of the Law for he speaks of that which is imputable to us as you will hear now 't is Christ's performing the matter of the Law and not the end of the Law in it-self which comes under imputation That the righteousness of the Law might be fulfilled that is say * Deodate in loc others that it might not be commanded in vain nor without effect as it is in respect of Vnbelievers But this exposition will carry us to that fulfilling of the Law which is in our own persons which is not here intended and this will better suit with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.26 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.27 rather than with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text These and such like explications of the word therefore being rejected I stick to that which was first laid down to fulfill the Laws righteousness it is fully exactly to do and to suffer whatever that righteous Law demanded How the righteousness of the Law may be said to be fulfilled in Believers 4. The resolution of the 4th Enquiry will take me up more time How are we to understand the fulfilling of the Laws righteousness in the Saints that the righteousness of the Law might be fulfilled in us he means in such who are in Christ Jesus and who do believe on him Every true believer is a fulfiller of the Law but how or in what sense he is so there 's the difficulty in one sense nothing more true in another nothing more false In the resolving of this a fourfold Answer is given and a fourfold Interpretation put upon the words The first Answer or Interpretation about it viz. that the righteousness of the Law is perfectly and personâ—lly fulfilled by the Saints themselves 1. First say some the righteousness of the Law is perfectly and personally fulfilled by the Saints themselves This the POPISH Writers in their
yet in your sins un-justified persons you lie open to the wrath of that God whose Law you have violated can make no good claim of life for the Law is not done its condition of life is not performed and which is very dreadful if the Laws righteousness be not fulfilled in you the Laws curse will most certainly be inflicted upon you God will have a perfect righteousness and obedience some where or he will not justifie and save if therefore the perfect righteousness and obedience of Christ be not imputed to you what will you do what will become of you wo to that man who when he shall come at the great day to stand before God's Tribunal shall not be judg'd in and through Christ a fulfiller of the Law that shall then be found without the garment of Christ's imputed righteousness how will the Law fall upon him for non-obedience and thereupon demand satisfaction of him in the suffering of eternal torments Pray think of this in time so as to get an interest in Christ's fulfilling the Laws righteousness Some dispute whether his righteousness be imputed to any let your enquiries you taking the thing in thesi for granted be about something else viz. whether in particular it be imputed to you and what you may be and do that it may be imputed to you For your direction and help in both of these enquiries look to three things Vnion with Christ Faith the Spiritual conversation these are the evidences of the priviledge and also especially the two former the grounds and means of obtaining it The us of whom the Apostle speaks in whom the Laws righteousness is fulfilled are 1. Such who are in Christ 1. Cor. 1.30 2. Such who believe Rom. 3.22 Rom. 4.24 Phil. 3.9 3. Such who live the Spiritual Life for so they are here characteriz'd that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit So that would you either know whether Christ obey'd the Law for you and that that his obedience be imputed to you or would you take some course in order to the securing of this grace to your selves these are the things which your eye must be upon that you be in Christ that you be true believers that you be holy and spiritual in your walking God never intended that his Sons Obedience should be imputed to any but only to such as these 2. You who pretend to the having an interest in this glorious priviledge I would with the greatest earnestness exhort you to go as far in your own persons as is possible in the fulfilling of the Laws righteousness And this I would with the more vehemency press upon you because of those ugly aspersions and calumnies which some do cast upon this precious Truth and the worthy Assertors of it How do * Ita nunc juxta hujus bestiae Sanctimoniam he means Beza renatus in Christo credens in eum Christi que justitiam forti fide apprehendens fornicetur inebrietur omni spurcitiâ contaminetur peccatum pro nihilo habetur utcunque supersint reliquiae ejus in nobis Staplet Antidot p. 630. Haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt daemonum praestigiae quibus Legem Dei eludere c. Vid. Conâ—â—â—n in loc Qu. 1. Papists let fly whole volleys of bitter invectives against Protestants because they assert the imputation of Christs Obedience and so expound these Words And there are some Others who are high enough in their censuring and calumniating of this Doctrine as if it tended to nothing but to make men careless and loose and profane as if it opened a wide door to all licentiousness and did cut the sinews of all piety and godliness O therefore I would intreat you to be the more strict exact holy obedient in your course that you may live down all these scandals and that your conversation may be a â—isible confutation of them 'T is no new thing for the Doctrines of imputed righteousness of not resting on the Law for justification the decrying of Works for righteousness the crying up of Faith as the great condition of righteousness and life I say 't is no new thing for these evangelical Truths to be reviled by some and perverted by others Therefore as to the latter the Apostle when he was speaking of them was fain ever and anon to interpose something by way of Caution that he might obviate those misinterpretations perversions abuses which some might make of what he had said * Rom. 3.31 Do we saith he make void the Law †Gal. 2.17 is Christ the minister of sin And surely we have need to do the same as to that which I am upon O say some did Christ in our stead obey the Law is his fulfilling the Law made over to us then we have nothing to do we are under no obligation on our part to obey too is not Christ's perfect fulfilling the Law enough what can be further required of us what need we trouble our selves about any obedience or holy walking But God forbid that any of you should thus reason We are indeed too prone to such reasonings 't is very natural to us to catch at any thing that may comply with the gratifying of the flesh and with the easing of us as to the severities of an holy obediential course and hence it is that we suck poison out of the sweetest flowers turning the grace of God into wantonness But I assure you there 's nothing in Christ's Obedience and in the imputation thereof that hath any tendency or gives any encouragement or patronage to any such loose inferences for though he obey'd the Law for us yet we our selves must obey it too his obedience must not justle out ours both together upon different accounts do very well agree Indeed he having obey'd the Law we are not bound to obey it for such an end as for satisfaction and merit for righteousness and life yet in other respects and for other ends as that we may conform to the Will of God and so please him that we may in our sphere imitate our holy Saviour that we may testifie our love and gratitude to God c. so we are as much bound to keep and obey the Law as ever O 't is such an excellent Law in the commands and injunctions of it that all should delight in conforming to it as 't is the Law of works calling for perfect and personal Obedience and giving no strength thereunto so 't is burdensom but as it is puts the creature upon works and is the rule and matter of obedience so the gracious Soul will delight in it Wherefore though Christ hath fulfilled it for you yet it becomes you too to live in all obediential complyance with it and subjection to it And I say herein go as far as is possible You cannot perfectly fulfil it blessed be God that is not required of you but yet you should do as much
Grace here they lye open before them Paul in it speaks much of the blessed Spirit and surely he was more than ordinarily * Est Caput aureum inter omnia hujus Epistolae illustrissimum in quo cum de Spirtûs muneribus disserere statuisset Apostolus Spiritus ipse Divinus pleno numine in ejus pectus illapsus videtur cujus ideo suavitate fragrantiâ singulis Verbis redolet charismatibusque diffluit exundat Soto full of this Spirit in the penning of it Blessed be God for every part and parcel of Holy Writ and in special blessed be God for this Eighth Chapter to the Romans O 't is pitty that it is not better understood through the dimness of our light nor better improv'd through the weakness of our Faith May I in my poor endeavours be instrumental but in the least to further these two in any I hope I shall own it as an abundant recompence for all my pains As to the Scope and principal Matter of it 't is Consolatory there 's a vein of heavenly Comfort running through the whole Body of it Of its main Scope with this it begins with this it ends for it begins with No Condemnation v. 1. and ends with No Separation from the Love of God v. 38 39 and all the intermediate parts do exactly correspond with these extreams The truth is the sincere Christian here treads upon nothing but Roses and Violets there 's nothing but Hony to be found in this Hive here 's Balm in every Line for the healing of the wounded Spirit Let such as are in Christ for that 's the foundation of all study weigh digest believe apply what is laid down in this Chapter and let them walk dejectedly if they can The Division of it into its Parts Divines who write upon it commonly divide it into Three Parts The First contains in it excellent supports and comforts for the people of God as burdened under the reliques and remainders of Sin and this reaches from the 1 v. to the 17 The Second contains in it further supports and comforts in reference to the Sufferings Afflictions which here are incident to the Godly this reaches from the 17 v. to the 31 The Third contains in it those high and holy Triumphs which the Apostle in his own person and in the person of all Believers makes over both Sin and Suffering which reaches from the 31 v. to the end In this threefold channel the Comforts of the whole Chapter run this Division of it I shall follow and accordingly divide my ensuing Discourse into Three Parts For the First the supporting and comforting the Saints as burdened under the reliques of sin the Apostle begins with that because he very well knew that sin to such is their greatest burden O nothing lies so sad and heavy upon their Spirits as this It was so with Paul himself as you see Chapt. 7. and it is so too with all that are gracious they having the same Spirit which he had All Pauls afflictions without though they were very many and very sharp see his Catalogue of them 2 Cor. 11.23 c. were nothing to his Corruptions within the former never made him cry out * Rom. 7.24 O wretched man that I am as the latter did O this Sin went to the heart of him and almost overwhelmed him And so proportionably it is with all who belong to God For this reason therefore when the Apostle would comfort himself and others he first applies his Discourse to that which might give ease as to what was and is most burdensome In order to which he First lays down a notable Faith-supporting and Soul-reviving Proposition The main Proposition then Secondly he amplifies and enlarges upon that Proposition which he doth chiefly with respect to the description of the Subject of it And all that is contain'd in this First Part of the Chapter will fall either under the one or the other of these two Heads The Proposition it self is this There is therefore now no Condemnation to them which are in Christ Jesus c. In which the Illative Therefore shows that the Words are an Inference or Conclusion drawn from what went before Take but that away though we must not so easily part with it and they fall into a Formal Thesis or Categorical Proposition There is no Condemnation c. I will by and by give you the force and strength of the Illation and show what 't is grounded upon but at present we are only to consider the Position it self No Condemnation to them which are in Christ Jesus O great and blessed words How appositely fully and convincingly doth Paul speak to the thing in hand What a Basis and Foundation doth he here lay for Faith to build upon Is the gracious heart burd'ned under the remainders of Sin what could be spoken more proper more effectual for its relief then to assure it that though there may be much Corruption yet there is no Condemnation No Condemnation to them which are in Christ what a magnificent Conclusion what a Faith-strengthening and heart-chearing consideration is this Here 's Dainties and Cordials at the very first no sooner doth the Apostle launch out but immediately he is in the great deeps of the Grace of God and of the happiness of Believers A great change in Paul By the way I cannot but observe how the case is altered and mended with him View him in the foregoing Chapter there you find him pensive sad cast down under the sense of sin making sad complaints that he * Rom. 7.14 18 15. carnal sold under sin that in him viz. in his Flesh there dwelt no good thing that the good he would he did not the evil he would not that he did many such indictments he there draws up against himself and thus it was with him in that Chapter But now follow him to this here he 's another man he speaks at another rate now you have him rejoycing yea triumphing over sin and all From the depth of sorrow he 's got up to the highest pinacle of divine joy that eye which but just now was fixed upon his own vileness is now fixed upon his great blessedness in and through Christ And indeed usually 't is so with others too after Conviction comes Consolation a deep sense of sin attended with brokenness of heart for it doth commonly usher in the highest peace and comfort to the Soul After the dark night the day dawns when the true Poenitent hath been most abased and cast down then comes exalting and lifting up see Job 22.29 There is in this respect post nubila Phoebus a bright Sun after the thick Cloud or a * Psal 126.5 reaping in joy after a sowing in Tears Penitential sorrow is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysost expresses it the Mother the Precursor of inward joy God will heal where he thus wound * Psal 147.3 he healeth the broken in
the Apostle in these words contrary as to their propensions tendencies workings lustings in the Subject Oh they put men upon different courses so different as that in their proper acceptation they cannot consist insomuch that he who walks after the flesh cannot walk after the spirit neither can he who walks after the spirit walk after the flesh A man cannot move to two contrary points as East and West North and South at the same time no more can a man walk heaven-ward and hell-ward at the same time now the Flesh draws hell-ward and the Spirit draws heaven-ward so that it is impossible in sensu composito to follow both These are the two opposite Masters which none can serve together Matth 6.24 Friendship with the Flesh is enmity to the Spirit whoever therefore will be a friend of the Flesh he must be an enemy to the Spirit I allude to James 4.4 6. The Order of the things here spoken of is to be observed First 'tis being in Christ Jesus and then 't is walking not after the Flesh but after the Spirit this I may briefly take notice of though it be not the thing here directly intended There must be union with Christ before there can be spiritual walking for walking is an act or operation of life dead things do not move there can be no motion where there is no life Especially spiritual and holy walking depends upon life but now there is no such life in the soul till being united to Christ it be quickened by him He who is out of Christ cannot live the holy life for 't is union with him that lays the foundation of all holiness in us The branch must first be ingrafted into the stock and then it bears fruit so here Therefore saith Christ Joh 15.4 5. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me I am the Vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Holiness is the evidence of Vnion so it comes in in the Text and Vnion is the ground of Holiness so it comes in in this Head Holy walking is an infallible consequent upon being in Christ and that is a necessary antecedent to holy walking 7. 'T is imply'd That there were in the Apostles time and so will be to the end of the world different Walkers some will walk after the Spirit and some after the Flesh As 't was said with respect to persecution * Gal. 4.27 As then he that was born after the Flesh persecuted him that was born after the Spirit even so it is now So it may be said with respect to the different conversations of men as then in Paul's days some walked after the Spirit and some after the Flesh even so it is now So long as the world stands some will be carnal as well as some spiritual the distinction of Saints and Sinners of godly and ungodly of good and bad will abide whilst this world shall abide There is the broad way of the flesh there is the strait way of the spirit in both of which some or other will always be walking And the misery is * Mat. 7.13 14. many walk in the broad way of the Flesh when but few walk in the strait way of the Spirit this may have its thousands but that hath its ten thousands 8. The Apostle expresses it in the general onely by not walking after the Flesh but after the Spirit He doth not instance in those particulars which are proper either to the one or to the other as he doth Gal. 5.17 c. onely he speaks in the gross But all the several Particulars are included in the General and run into that as all waters do into the Sea Be it pride coveteousness uncleanness c. all center in the Flesh so be it humility heavenly-mindedness holy love c. all center in the Spirit and derive their being operation efficacy from the Spirit Therefore the Apostle sets it down thus generally under the Flesh comprehending all Evil and under the Spirit all Good he sums up all the several Sins under the former and all the several Graces under the latter These things being premis'd I come now to the main Point Such as are in Christ Jesus this is their property or course they walk not after the Flesh but after the Spirit This I will 1. explain 2. prove 3. apply For Explication The Observ opened I must speak to the parts of the Description severally and show 1. What is meant by Flesh and by walking or not walking after it 2. What is meant by Spirit and by walking after it And as I go along I will take in the Doctrine and particularly bring down to it the several explications of the Description Negative and Affirmative What is meant by Flesh and by not walking after the Flesh I begin with the First Which that I may the better cleer up observe that there is a being in the Flesh and a walking in or after the Flesh which two though they be never parted yet they are distinct the First refers to a man's State the Second to his Course There is a being in the Flesh of which you read Rom. 7.5 For when we were in the Flesh the motions of sin which were by the Law did work in our members to bring forth fruit unto death Rom. 8.8 9. So then they that are in the Flesh cannot please God but ye are not in the Flesh but in the Spirit c. Then there is a walking after the Flesh this inevitably follows upon and suits with the former They who are in the Flesh will certainly walk after the Flesh for the Conversation always agrees with the State Now 't is this walking which the Text speaks of You have the same expression 2 Pet. 2.10 But chiefly them that walk after the Flesh c. 't is also set forth by living after the Flesh v. 12 13. of this Chapter If you turn to one Scripture you 'l find the phrase there used in a quite other sense than that in which 't is here used 2 Cor. 10.3 explained 'T is 2 Cor. 10.3 Though we walk in the Flesh we do not war after the Flesh what may be the meaning of walking in the Flesh in this place I conceive it notes the Apostles living the * Porrò hoc loco Paulus alitèr dicit ambulare secundum carnem quam alibi cum dixit In carne ambulantes non secundum carnem militamus ibi enim in Carne ambulare est mortalem adhuc viâ—am ducere hic autem secundum Carnem ambulare idem est quod militare secundum Carnem h. e Genio ac voluptatibus indulgere pravis cupiditatibus morem gâ—râ—re Justin same nà tural life with other men and also the meanness of his external appearance
in action that 's the guide Now take Christless men the persons of whom I am speaking Flesh is the spring and Flesh is the guide of their actings if they think 't is from the corrupt Nature if they speak 't is from the corrupt Nature if they love 't is from the corrupt Nature c. and so all along this is that spring in them which makes all the wheels to move And this is that guide too by which they steer order direct their whole course And it being so their conversation must needs be a fleshly conversation or a walking after the Flesh for that is always denominated from and answerable to its principle and guide if it be a fleshly principle and a fleshly guide it must needs be a fleshly walking And thus it is with persons out of Christ they act from the flesh and by the flesh and so they are said to walk after the flesh But such who are in Christ they do not thus walk corrupt Nature is neither their principle nor their guide there is another Nature in them by which they are acted and guided viz. the Spirit as I shall shew you by and by when I come to the Affirmative part Expositors whom to cite would be endless do variously open and illustrate this walking or not walking after the Flesh but the Most do pitch upon that illustration of it which I have given This concerning Flesh in the general consideration of it But then The Flesh more particularly considered Of Lust the most natural and vital act of the Flesh Secondly It may be considered more particularly with respect to its proper radical most natural and vital act and that is Lust or lusting This Lust is the great act the most genuine issue of the Flesh the stream which does most immediately and directly flow from that fountain the most proper notion of the Flesh is to conceive of it as a lusting thing The Apostle therefore when he was speaking of it presently he puts down this as its most proper and essential act * Gal. 5.17 The Flesh lusteth against the Spirit and Rom. 6.12 Let not sin reign in your mortal bodies that ye should obey it in the Lusts thereof Sin here is the Flesh and you see how it works You read of the Lust of the Flesh Gal. 5.16 and of the Lusts of the Flesh Eph. 2.3 Rom. 13.14 Gal. 5.24 These Lusts I say are the most proper issue and the most genuine effects of the corrupt Nature in man Rom. 7.8 Sin taking occasion by the commandment wrought in me all manner of Concupiscence or Lust Eph. 4.22 That ye put off concerning your former conversation the old man which is corrupt according to the deceitful Lusts Observe how the Flesh the old man the corrupt Nature and Lust or Lusts are usually link'd and coupled together To apply this now to the walking which I am upon To walk after the Flesh 't is to live and act as under the full power and strength of unmortified Lust 't is to indulge gratifie obey and comply with the Flesh as a lusting thing or as it puts forth it self in sinful lustings The Apostle 2 Pet. 2.10 having spoken of walking after the Flesh immediately he instances in the gratifying of a particular Lust thereby shewing what that walking after the Flesh is But chiefly them that walk after the Flesh in the Lust of uncleanness c. On the other hand Not to walk after the Flesh 't is to keep Lust under to beat it down to resist it not to give way to it in whatever form or shape it may assault the Soul to live in the daily mortification of it not to suffer such hellish fire to smother and burn in the Soul to let it have no harbour or entertainment in the heart but to thrust it out with abhorrency and detestation c. this is not to walk after the Flesh But this Lust being so near to the Flesh so connatural with it that which issues from it even as heat and burning doth from the fire and the walking or not walking after the Flesh being so much to be measur'd by it I will therefore give you some further explication of it Lust in Scripture as 't is taken in a bad sense for the Spirit hath its lustings as well as the Flesh sometimes notes the habit the root it self viz. the depraved Nature sometimes the Act that cursed fruit which grows upon the forenamed cursed root The Apostle James speaks of it as the Mother sin if I may so express it Jam. 1.4 Every man is tempted when he is drawn away of his own Lust and enticed then when Lust hath conceived it bringeth forth sin c. Paul speaks of it as the Daughter-sin Rom. 7.8 Sin taking occasion by the commandment wrought in me all manner of concupiscence or Lust the One considers it as the fountain the Other as the stream In this latter Notion I am to open it and so 't is the bent and propension the eager sierce vehement desire of the Soul after fleshly Objects or sensual things For Lust in its strict and primary sense mainly lies in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desiring or concupiscible faculty therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word by which it is set forth The Soul of man is a desiring craving thirsting thing 't is a very mass of desires and there 's no faculty more natural to it or wherein it puts forth it self more vigorously than the desiring faculty Now here 's the principal seat of Lust and that which gives it its very being when the Soul is earnestly vehemently impetuously carried out after some sensual good something that will please the fleshly part if it will but do that let it be what it will this is Lust I say it refers principally to the desires as inordinately set upon and drawn out after fleshly things Therefore the Apostle couples them together the Lusts of the Flesh and the desires of the Flesh Eph. 2.3 And the other Apostle speaking of the inordinate desire of worldly pleasure and profit he expresseth it by the Lust of the flesh and the Lust of the eyes 1 Joh. 2.16 I know if you consider Lust habitually and radically there is more in it than this for so 't is the bent and propension of the Soul to whatever is evil and its aversation from whatever is good But if you consider it actually and particularly so fleshly and sensual desires are the main and most proper acts of it Here further you must distinguish of Lust or Lusts Some are more rank and gross such as lie in the sensitive and fleshly part Others are more resin'd and secret such as lie in the upper part of the Soul the Reason Mind and Will You read 2 Cor. 7.1 of the filthiness of the Flesh and of the Spirit where the Apostle describes the Lusts of the lower faculties under the filthiness of the Flesh and the Lusts of
Nature in the Soul that too may have its place here very properly for Spirit being set in opposition to the Flesh which is the depraved Nature it must have some reference to that other Nature which is opposite to this And * Spiritus sumitur pro animo regenerato per Spiritum Pareus Per spiritum intelligit novitatem Naturae effectam per regenerationem Spiritus vitiositate naturali emendatâ Piscat Vocat Carnem universam hominis naturam ut quae corrupta exciderit à priftinâ dignitate cui opponitur Spiritus eadem viz. instaurata per Spiritum Dei Beza Interpreters generally so open it 't is best therefore I say to take in both these notions of the word Spirit The natural and philosophical notion of Flesh and Spirit is Body and Soul though yet some Philosophers sometimes speak of them in a somewhat different and more restrained sense For Spirit they make to be as the whole Soul in general so sometimes only the highest part of the Soul viz. the intellectual and discursive Faculty in compliance with whom or rather with the * Vide Drussum in 1 Thes 5.23 Jewish Writers in their Nephesh Ruach and Nesama Paul seems so to use the word * 1 Thes 5.23 I pray God your whole Spirit and Soul and Body be preserved blameless c. And as to Flesh that they make to be not onely the Body it self but also the sensitive Soul that part which is void of and sets it self against Reason and refuses to be subject to the Laws and Dictates of the rational faculty Thus the * For this see Salmas in Epicl Simplic p. 116. c. Platonists and Stoicks do frequently make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh onely they differ about the diversity of the Faculty where 't is seated from the reasonable faculty Now though Flesh and Spirit in the Text contain in them something higher than what this philosophical notion of them reaches yet 't is not altogether to be rejected and therefore in this discourse it will accordingly be made use of What it is to walk after the Spirit Now I come to answer the Question What is it to walk after the Spirit In general 't is to walk in the way of Spirit The Flesh hath its way and the Spirit hath its way the way of the Flesh is sin wickedness rebellion against God c. the way of the Spirit is holiness obedience righteousness c. He then that walks in the way of Sin he walks after the Flesh and he that walks in the way of Holiness he walks after the Spirit for the walking is according to the way that men go in So again To walk after the Spirit 't is to bring forth the fruits of the Spirit the Spirit hath its fruits such as Love Joy c. Gal. 5.22 and the Flesh hath its fruits several of which are recited Gal. 5.19 where the fruits of the Spirit fill up the life there 't is walking after the Spirit and so è contra as to the Flesh In short as to the general opening of it To walk after the Spirit 't is to live the holy and the spiritual life 't is to have Gods Spirit and to act in compliance with and obedience to it and 't is too to have the Divine Nature in the Soul to follow the motions and dictates of that Nature and to live in the exercise of the several Graces which grow upon that root I could very much enlarge upon this General Description but I shall chuse rather to explain the thing particularly under these Five Heads To walk after the Spirit 't is 1. To have the Spirit to be the principle of acting 2. To have the Spirit to be the guide of life and to follow its guidance 3. To have those affections which are proper to and suit with the Spirit 4. To live under and to close with holy inclinations and propensions to what is good 5. To act for spiritual Ends. Here I instance in more particulars than I did in the opening of the Walking after the flesh but they are as applicable to that as to this and they being contraries the One will illustrate the Other I. To walk after the Spirit 't is for a person to be acted by the Spirit or to act from the Spirit as his principle That is the principle as hath been said which acts a man or from which he acts when the Spirit is this to a person so that he lives and acts by its vital quickening agency and working in him then he may be said to walk after or according to the Spirit You heard before a man walks after the flesh when the flesh is his principle and so he walks after the spirit when the spirit is his principle This is applicable to the Spirit in both of the respects which have been mentioned As 1. take it personally the Holy Spirit is in Believers as the spring and principle of their obedience and holy actings In a sober sense all others I dread and detest that which acts and animates the Saints in their course it is Gods own Spirit he is not barely in them but he is in them as a lively and active principle to actuate their Graces to quicken and excite them to all holy and spiritual acts This is a part of that walking in the spirit which you read of Gal. 5.25 If we live in the spirit let us also walk in the spirit as if the Apostle had said if the Spirit hath been a quickening spirit to us and hath wrought a supernatural life in us then let us walk in the Spirit that is let us all along live and act by this Spirit as our great principle Such as are in Christ they pray mortifie sin are heavenly minded love God deny themselves c. now in all these acti agunt they act as they are acted from above the Spirit on his part stirs them up to what is good and gives out his influences to them in what is good and they on their part fall in with his exciting and assisting grace in opposition to all the interposures of the flesh and so they walk after the Spirit Then 2. take the Spirit habitually for Grace or the sanctified Nature in the heart this is a secondary or subordinate principle the principium Quod as the former is principium Quo from which spiritual acts do proceed You have the Apostle speaking to this double principle Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me there 's the supreme and first principle and the life which I now live in the flesh I live by the faith of the Son of God there 's the subordinate and secondary principle Faith and Love those two great branches of that general root which I am upon make all the several wheels in a gracious heart to move that which is done in the life comes from
is this Flesh Now shall that be your principle and guide which is God's Enemy will you agree with that which is at such variance with God and be subject to that which neither is nor can be subject to the Law of God Then Secondly Vide Najanz t. 2. in Carm. p. 93. describing the mischievous Effects of the Flesh 't is your enemy too I and the very worst enemy you have in all the world For was it not for this all your other enemies could never hurt you the Devil and the World without do all their mischief to Souls by the Flesh within Christ not having any of it was impenetrable against all the fiery darts of Satan Joh. 14 30. The Prince of this world cometh and hath nothing in me We cannot say so he hath a corrupt Nature in us and that he works upon and endangers us by This Flesh is the womb where all is conceiv'd and form'd the anvil upon which all is wrought 't is the false Judas that betrays us the close enemy within that is ready upon all occasions to open the gates to the Besieger was it not for this morbus mentis the morsus dentis could never hurt us And besides this relative consideration of the Flesh as it gives advantage to our other grand adversaries 't is in it self a very dangerous Enemy Partly in respect of its malice it carries on desperate aims and designs against the Sinner 't is full of mischievous intentions and those of an high nature too it aims at nothing below the ruin of the pretious Soul The Apostle speaking of one part of its working viz. by fleshly lusts tells you that those war against the Soul 1 Pet. 2.11 how why not onely as they would take away the Souls order beauty strength peace comfort c. but as they strike at the very life and happiness of the Soul And the same is designed by this malitious Flesh in all its workings for they all tend to the everlasting destruction of the Soul O what a pernicious enemy is the Flesh Partly also in respect of its subtilty for which makes it the more formidable as 't is a malitious and desperate so 't is a cunning and subtil enemy How craftily doth it insinuate it self into us in order to the carrying on of its mischievous designs how cunningly by its blandishments and allurements doth it entice us unto evil Jam. 1.14 Every man is tempted when he is drawn away of his own lust there 's the force and power of it and enticed there 's the fraud and cunning of it How finely doth it represent some taking good to men in order to the alluring of them whilst it slily conceals the evil which should deter them It shewes the bait but hides the hook holds forth the milk but keeps close the hammer and the nail presents the apple but conceals the death here 's the Fleshes subtilty and O how many poor Souls are undone by it Their eye is upon the good which the Flesh promises they not at all regarding the evil which indeed it designs as you read of Amasa 2 Sam. 20.8 9. Joab took Amasa by the beard with the right hand to kiss him but Amasa took no heed to the sword that was in Joab's hand O what a cunning deceiving enemy is the Flesh Rom. 7.11 Sin taking occasion by the commandment deceived me Eph. 4.22 That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts in the Greek 't is lusts of deceipt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are made up of deceipt there 's nothing but meer deceipt in them The Apostle Tit. 3.3 says they were deceived how serving divers lusts and pleasures whoever serves Sin shall find at last he was sadly deceived by it Upon the whole then is Flesh a thing to be walked after will you trust your selves your souls your everlasting concerns in the hands of an enemy of such an enemy 3. Thirdly Consider what this walking after the Flesh is 1. 'T is sordid walking It carries in it a great abasement of the humane nature man is degraded by it and divested of that glory and excellency which God and Nature hath put upon him To be under the power of the Flesh and the lusts thereof especially such as are gross and lie in the sensual part how doth this turn the Man into a very Brute what 's the difference I pray you between a brute and a man who lives a brutish life onely this that of the two the Man is the worst for he hath Reason and Religion to direct him to a better course which the Brute hath not (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian Epict. lib. 4. cap. 5. p. 391. Is it the shape only which makes the man without suitable actings to the nature To walk after the Flesh how base and unworthy is this for such a creature as Man who was once made after Gods own Image and who yet hath a noble spiritual and immortal Soul O how is this Soul depressed in its native excellencies by a carnal course by this 't is made an underling to the body and to make use of that proverbial allusion the Prince is forced to go on foot while the Beggar rides on horseback O that flesh-followers would often think of this This walking is not onely below the Christian but the Man too he that was made by God like Nebuchadnezzar when upon the throne he by living after the flesh makes himself like Nebuchadnezzar when (b) Dan. 4.32 33. grazing among the beasts Pray Sirs know your selves consider your Original whose (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arrian Epict. lib. 2. cap. 8. p. 188. workmanship you are (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem l. 1. c. 3. ◠91. that you are Soul as well as Body how highly your Maker hath advanced you and scorn to live below your selves 'T is happy Pride which makes men to disdain a sordid Life 2. 'T is foolish walking that which is the fruit of ignorance and onely suits with the state of ignorance 1 Pet. 1.14 Not fashioning your selves according to the former lusts in your ignorance 'T is both the effect and the evidence of ignorance it men were not strangely blinded and besotted they would never carry it towards the Flesh as they do But here 's the misery of it first the Flesh blinds and besots Sinners puts out their eyes as the * Judg. 16.21 Philistins did Sampson's and then they are at its beck and dispose Ah Sirs have ye no knowledge no wisdome are you under total darkness and gross infatuation are ye so foolish that you do not know what the Flesh is and whether it leads and yet will you walk after it when there is a spiritual heavenly holy course revealed to you will you yet chuse that which is opposite thereunto will you prefer the conduct of the Flesh before the conduct of the
to the Lord of Glory but 't is as much your duty to deal thus revengefully with the Flesh O let all cry out in the height of their hatred against it Let it be crucified why but what evil hath it done nay rather ask what evil hath it not done therefore cry out the more let it be crucified And indeed the crucifixion of our Natural Flesh in Christ without the crucifixion of moral and sinful Flesh in our selves will not profit us Paul saith he was crucified with Christ Gal. 2.20 how why in a spiritual and mystical sense so as to be dead to the Flesh and so as to live the spiritual life And the Apostle lays it upon this 1 Pet. 4.1 2 Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind For he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 'T is a Scripture somewhat dark but the strength of it lies thus Christ hath suffered for us and we in an analogical sense must be ready to suffer too this is the same mind here spoken of and Christ having suffered hath ceased from sin h. e. so as to dye for sin no more so saith the Apostle you too in your own persons must so dye to sin as no longer to live in it This is the being planted into the likeness of Christ's death Rom. 6.5 and you find the Apostle there in that Chapter from this very Topick the Death of Christ earnestly disuading persons from walking after the flesh I have done with the Motives to inforce the Dehortation What men are to do that they may not walk after the Flesh Before I go off from this Head something must be hinted by way of Direction What is to be done some may say that we may no longer walk after the Flesh I answer 1. Get out of the Flesh For being in the flesh is always attended with walking after the flesh as the State is always according to the Course so the Course is always according to the State if you be in the fleshly state your conversation will be a fleshly conversation Such as the man is such are the principles and such as the principles are such will the practises be also Therefore get out of the state of Nature in which the Flesh rules and carries a man whither it pleases and get into Christ persons out of Christ are all Flesh and thereupon will be wholly followers of the Flesh Spiritual walking discovers the Vnion but first the Union is the ground of spiritual walking that will certainly follow upon being in Christ but being in Christ must necessarily antecede it Till thou beest ingrafted into Christ no good fruit can grow upon thee he that is flesh must needs live and act flesh 2. Get the Spirit and walk after the Spirit 'T is the divine Spirit and the divine Nature from that Spirit which must dethrone and break the power of sinning and sinful Nature Till the Holy Spirit and grace come into the heart the Flesh lords and domineers in the life as you will hear more fully when I come to the second Verse The Apostle joins together Sensual and not having the Spirit Jud. 19. where the latter clause is not onely a further description of the persons spoken of but 't is also the assignation of the cause or reason of their being sensual viz. because they had not the Spirit Till the mighty Spirit of God comes into the Soul by saving illumination and overpowering influences to say efficaciously to a man * Isa 30.21 This is the way walk therein there may be convictions purposes resolutions to the contrary yet still there will be one way or other walking after the Flesh And so for Grace no sooner doth this take possession but the Walking is altered which it never is before to any purpose Prov. 2.10 When wisdom entereth into the heart c. discretion shall preserve thee c. to deliver thee from the way of the evil man c. who leave the paths of uprightness to walk in the ways of darkness who rejoice to do evil c. Your way to be rid of the Flesh is to get the Spirit set a thousand Arguments the most effectual Considerations imaginable before the Sinner to draw him off from this fleshly walking till the regenerating sanctifying Spirit take hold of him they are all weak and ineffective I add Walk after the Spirit Every man will be walking there 's no standing still all will be in motion so long as they are in viâ and every mans Walking will be in one of these two ways either after the Flesh or after the Spirit for non datur tertium And these being contrary do mutually exclude each the other he that walks after the flesh cannot in sensu composito walk after the spirit and he that walks after the spirit cannot walk after the flesh therefore Gal. 5.16 Walk in the spirit and ye shall not fulfil the lusts of the flesh the Reason then upon which this Direction is grounded is strong and evident And let me tell you Principles you will and must have some or other which if they be not good they will be bad and so as to Guides Affections Propensions Ends these will be in every reasonable Soul from one cause or another So that if you be not spiritual you will be carnal for one of these two you must be as both you cannot be O let it be the Former that it may not be the Latter 3. Take heed of particular allowed fleshly acts for they make way for that general course which you are to shun Acts produce Habits as well as Habits do produce Acts particular acts of sin especially if allowed and repeated end in a course of sin If you gratifie the flesh in some things it will grow upon you as sad experience proves the Gangrene or Leprosie at the first begins with some particular member but if it be let alone in a little time it diffuses it self over the whole body and so 't is here as to sin A little leaven leavens the whole lump 'T is true as hath been observ'd the Apostle here fixes his Character upon the Course and not upon single acts but he that allows himself in them will not stay there in time hee 'l fall into a wicked and fleshly Course 4. Timely suppress the first risings of the flesh it gains by delays O as soon as the corrupt Nature begins to stir and show it self see that you fall upon it presently make speedy and vigorous resistance to it if you give the Enemy time hee 'l grow stronger and the Conquest will be the more difficult You read Jam. 1.15 of the conceiving of Lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vide Stobaeum in Eclog. Serm. 3. p. 9. when Lust hath conceived
Law of Sin and that which is peculiar to the graceless Some there are who set themselves to sin 't is the thing they aim at which they deliberate contrive muse how to bring about their serious thoughts from time to time are at work in order to it like to that person whom David describes Psal 36.4 He deviseth mischief on his bed he setteth himself in a way that is not good like to the wickedness of men before the Deluge Gen. 6.5 c. Every imagination of the thoughts of his heart was onely evil continually 't is meant not onely of imaginations which had Sin in them materially and subjectively but also of those which were for Sin and in order to Sin intentionally and finally The Apostle sets it forth by making provision for the flesh Rom. 13.14 when the Sinner hath his forecasts and projects for Sin Now * When the Flesh hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providenâ—ial projecting and forecasting ability at command and at her service it is certain her supremacy is in the full Mr. Rich. Bifeild The Gospels glory c. p. 235. where 't is thus unquestionably 't is the Law of Sin this doth most certainly discover the absolute unbroken full power and dominion of Sin Joh. 8.34 Whoever commits Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who makes it or frames it as an Artist doth a thing which is proper to his trade or art who sins de industriâ datâ operâ what of him why he is the servant of sin that is he is fully under its Command and is a perfect slave and vassal to it 'T is never thus with regenerate persons this * Deut. 32.5 spot is not the spot of Gods Children 1 Joh. 3.9 Whosoever is born of God doth not commit Sin he doth not frame sin or contrive how to sin in the sense named but now It cannot be denied but that even a Child of God may sin after deliberation nay as to some particular sinful act he may deliberate in order to the doing of it there was a great deal of deliberation in Davids killing Vriah 't was a plotted contrived sin that which was brought about by many deliberate thoughts ô but in such an One this is very rare and seldome 't is but in this or that particular act 't is not a thing that he holds on in God forbid it should be so And therefore though this be a great aggravation of sin when it is committed deliberately and a sad evidence that it hath too much power and strength in the heart yet every deliberate sin is not enough to prove a man to be under the Law of sin when the designing and contriving is customary and that too as to a Course in sin ô then 't is the Law of sin 2. When the Temptation easily prevails and there is little or no resistance and opposition made to sin then 't is the Law of sin and that which is proper to the unregenerate If the Town be surrendred and yields upon the first Summons 't is a sign the Assailers are very strong and the Defendants very weak if the tinder takes fire upon the first little spark that falls into it surely 't is very dry so here when Satan doth no sooner lay the temptation before the Sinner but he immediately closes with it and falls before it and yields to it this argues that Sin and Satan have a full power in and over him But I lay the main stress of this Head upon little or no resistance to the motions suggestions commands of sin Possibly it no sooner commands but the Sinner readily obeys if he chance to make some some opposition 't is as bad as none at all 't is not lively vigorous resolute but cold dull faint and languid ô this is a sad demonstration of Sins heighth and regency in the Soul The bare Commands of Sin as hath been said do not make it to be a Law but when there is a ready willing subjection to those Commands then 't is a Law Rom. 6.16 Know ye not that to whom ye yield your selves to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness 'T is a brand upon Ephraim that he was * Hos 5.11 willingly walked after the Commandment may not this be charged upon men before renovation with respect to the Commands of Sin We read of Satan that he takes some captive at his will 2 Tim. 6.26 and truly so it is with the sinful Nature too it doth with the unregenerate what it will it commands governs orders them even as it will it meets with little or no resistance upon all occasions it doth but speak the word and the thing is done The true Convert stands upon his guard fights it out to the last hee 'l dye rather than yield Sin doth not so easily do his work in him he may sometimes â—e a Captive to it as being overborn with its strength but he will not be a Subject to it so as to give willing obedience to it which shows that he is not under the Law of Sin When 't is willingness in the way of duty then 't is the day of * Psal 110.3 God's power when 't is willingness in the way of sin then 't is the day of Sins power There may be some resistance made to Sin and yet its dominion may be high but when 't is no resistance then its dominion is high indeed A Sinner sometimes from the stirrings of Conscience may make a little opposition but Sin having his Will in its entire consent that opposition soon goes off and so Sins Sover aignty is as absolute as ever it was 3. When Sin carries it in spight of all opposition then 't is the Law of Sin and that power of Sin which only suits with the unregenerate state when 't is committed with little opposition ab intra and in spight of all opposition ab extra I assure you then it hath a great power Many there are who are so much under the strength and dominion of the hellish Nature that nothing shall hinder them from what is evil As the sincere Christian set never so many hinderances and discouragements before him yet being under the Law of the Spirit he will be and do good so è contrà the man that is destitute of Grace set what hinderances or discouragements you will before him yet being under the Law of Sin he will be and do evil Let the threatnings of the Law of God stand in his way like the Angel with a drawn sword in his hand yet hee 'l sin let the Scepter of the Gospel be held out to him yet hee 'l sin set the Love Grace Mercy of God before him yet hee 'l sin set the Wrath Justice Severity of God before him yet hee 'l sin set the Death Sufferings Agonies Wounds Blood of the Lord Jesus before him yet hee 'l sin let Conscience smite him let Word
of Sin for though that puts forth a great efficacy in the manner of its working yet it doth not rise to such a pitch or degree of efficacy in what is evil as the Spirit of God doth in what is good Set corrupt Nature never so high yet 't is but a finite thing and so hath but a finite power but the Spirit is an infinite being and in his saving and special workings he puts forth an infinite power and therefore He must work more efficaciously than Sin can do the Law of the Spirit must carry it against and notwithstanding the Law of Sin for though both pass under the same appellation of Laws yet they are Laws of a different kind and nature with respect to their power and efficacy This Law or power of the Spirit is that which I will speak to and for the better opening of the Truth in hand which mainly points thereunto I 'le do two things Two things propounded for the opening of the Observation 1. I 'le speak to the necessity sufficiency efficacy of the power of the Spirit in order to the freeing of men from the power of Sin 2. I 'le shew in what Way or Method the Spirit doth work and exert his power in his rescuing of Souls from Sins power In the First of these Heads three things are put together which must be spoken unto apart The Necessity of the Spirits power to free from Sins power 1. First of the necessity of the power of the Spirit Concerning which I may confidently affirm that 't is indispensably absolutely necessary for the divesting Sin of its long possessed soveraignty no less a power than the mighty power of this Spirit can bring down Sins power ô it s no easie thing to rescue the poor enslaved captive-soul out of its bonds Omnipotency it self is requisite thereunto that 's the * Luk. 11.21 22. strong man which keeps the palace till Christ through the Spirit which is stronger than it comes upon it and overcomes it Israel had never got out of their bondage under Pharaoh if God himself had not brought them out of it through a mighty hand and by an out-stretched arm as you read Deut. 5.15 and so 't is here Let 's bring it to a particular case take a Sinner who is under the Law of Vnbelief as there are too many such God knows nothing shall ever free this Sinner from the power of his unbelief unless a divine and an almighty power from above be put forth upon him 'till this be done all the Calls Commands Invitations Promises of the Gospel are all weak and ineffectual therefore 't is said to be the faith of the operation of God Col. 2.12 and the Apostle pray'd that God would fulfil the work of faith with power 2 Thes 1.11 and says the Prophet who hath believed our report and to whom is the arm of the Lord revealed Isa 53.1 without the revealing of Gods mighty arm there 's no believing and you read that God in sanctification and the working of Faith doth put forth the exceeding greatness of his power according to the working of his mighty power which he wrought in Christ when he raised him from the dead Eph. 1.19 20. what can be spoken higher than this You see the Law of the Spirit is necessary to the freeing of a person from the Law of Vnbelief and is it not so in all other things wherein Sins power shows it self The power of Nature which some do so much magnifie can never conquer the power of Sin alas 't is impar congressus there 's no eaven match betwixt them and besides Natures greatest strength is on Sins side its relicks onely where 't is good are for God against Sin but its full and entire strength as 't is bad are for Sin against God God hath but its shattered sorces as it were but Sin hath its full Body what can enfeebled Nature what will depraved Nature do against Sin Let it be considered if the power of Grace in the Regenerate be so small that by that alone without the concurrence of divine and special assistance from above they can do nothing which Christ affirms Joh. 15.5 no not so much as think a good thought as the Apostle affirms 2 Cor. 3.5 what then can be expected from meer Nature in the Vnregenerate in whom Sin is in its full strength as to the weakning or subduing of it In things of a spiritual nature the Scripture doth not onely deny the act but the power too Joh. 6.44 No man can come to me except the Father draw him 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God c. neither can the know them because they are spiritually discerned Jer. 13.23 Can the Aethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil So in that which I am upon 't is not onely the Sinner doth not free himself from the Law of Sin but of himself without the mighty power of the divine Spirit he cannot so do he that is not strong enough to subdue some one particular Lust how shall he be able to subdue the whole body of Sin in all its united and combined force as he that cannot conquer one single Souldier can much less conquer the whole Army If God leave a man to grapple with Sin meerly by his own strength woe be to him The necessity of the Spirits power to free from Sins power made out in some Particulars That the power of the Spirit is absolutely necessary to free from the power of Sin will be very evident if you consider those several advantages which it hath for the securing and holding up of its power in the Sinner As 1. 't is in possession 2. It hath been so a long time may be twenty forty theescore years to be sure from the time of the Sinners coming into the world for its power and his birth are of the same date now Vsurpers in possession and who have long been so are not so easily conquer'd 3. It s dominion is entire it hath all on its side the whole Soul is for Sin insomuch that when the Spirit of God comes to grapple with it he finds nothing there to side with him or to take his part which argues the necessity of his infinite power When there is a party within a Kingdom ready to fall in with the foreign force that comes to depose the Tyrant he may with more facility be vanquished but if all the people unanimously stick to him then the conquest is the more difficult As Christ once said * Joh. 14.30 the prince of this world cometh and hath nothing in me so the poor Sinner may say the Sin-subduing Spirit comes but he finds nothing in me to close with him 4. The natural man likes the power of Sin it hath his heart which is worst of all for the securing of its empire he
faculty And whereas he finds it under darkness blindness woful ignorance he is pleased to act as a Spirit of Illumination irradiating the mind with beams of divine light dispelling the opposite darkness filling the Soul with heavenly and saving knowledge This is the Spirits proper act and that which carries a marvellous power in it 't is no easie thing to open a blind eye this is just such a thing as that when the World lay in the abyss of darkness it required Omnipotency to say * Gen. 1.3 Let there be light no less a power is requisite to the saving enlight'ning of the Sinner who is not in darkness but darkness it self Eph. 5.8 But this being done Sin is exceedingly broken in its power by it for ignorance is one of the great supporters of its throne one of its royal Forts wherein its main strength lies where that is in the head Sin domineers in the heart and life You read Eph. 4.19 of some who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness here was the Law of Sin to purpose Sin at the very heighth and top of its dominion how did things come to this pass why ver 18. their Vnderstanding was darkened and they were alienated from the life of God through the ignorance that was in them because of the blindness of their heart what a friend to Sin is ignorance how by this is the Sinner at its beck even to do whatever it would have him No wonder then that the Spirit when he comes to take Sin down first removes this ignorance Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God c. here 's the order or method in which the Spirit acts he first opens mens eyes and turns them from darkness to light and so he frees them from the power of Sin and Satan Again whereas the Vnderstanding lies under sad mistakes misapprehensions misjudgings having false notions of things and accordingly passing false judgment upon them by which Sins power is highly strengthened and kept up therefore the Spirit doth rectifie it delivers it from these mistakes c. makes it to judge aright of things and things brings it to pass true dictates that Sin is evil Christ good holiness excellent c. gives that sound mind which the Apostle speaks of 2 Tim. 1.7 This too being done Sin as commanding exceedingly falls and sinks upon this there 's a great abatement and diminution of its power for that never continues absolute and entire in a rectified judgment the convincing Spirit working as such always destroys commanding Sin It s kingdom stands by lyes and falshoods let but the Soul be enabled to see into them and thorough them so as no longer to be deluded by them and down goes that kingdom to be made free from a * Isa 44.20 deceived and a deceiving judgment is the way to the being made free from the Law of Sin therefore the Spirit will be sure to have that done Once more the Vnderstanding is full of high and proud thoughts of strange imaginations and reasonings which lift up themselves against God and subjection to his Will ô saith the Spirit these I must take a course with these must be thrown out of the heart or else Christs kingdom will never go up in it till something be done to bring these down Sins regency will continue as high as ever wherefore I 'le do it effectually 2 Cor. 10.5 Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ I assure you this is an act of great power but the Spirit goes thorough with it when he comes as a Sin dethroning Spirit thus he exerts his power in the Understanding Vpon the Will 2. He then proceeds to the Will where you have heard Sin chiefly exercises its dominion and which of all the faculties is most enslaved to it and by it The liberty of the Will is very much cry'd up by many and in such a sense none can deny it but out of that sense there 's nothing in man more under bondage than his Will 't is not now liberum but servum arbitrium as * See him de Servo Arbitr Luther us'd to phrase it and * Vide Jansen August l. 1. p. 3. c. 3. 5. Austine long before him In natural and purely moral acts there 's no question but it yet retains its freedom but in things of a spiritual and supernatural nature that upon Adams fall it hath wholly lost since which 't is only libera quatenus liberata free no further than as 't is made free Well! the Spirit undertakes this faculty lays forth his power upon it that he may rescue it out of the hands of Sin and bring it over to God and surely 't is most necessary he should so do for till the Will be effectually wrought upon and subbued how can it be imagin'd that ever the Law of Sin should be abolish'd Of all the faculties Sin contends most for the Will which when it hath once gained it will not easily part with whatever it loses that it will not lose it puts forth its utmost strength to defend and make good its Conquests over that And so too of all the faculties the blessed Spirit contends most for the Will that being the determining faculty with respect to Sins Reign he puts forth the greatest efficacy of his Grace for the setting of that right and straight for God that it may chuse close with cleave to his good and holy Commands in opposition to what it was wont to do to the Laws and Commands of Sin But 't will be ask'd How far or wherein doth he exert his power upon the Sinners Will in order to the freeing of him from Sin as a Law I have already answer'd this in what I said but now when I affirm'd that the Spirit doth not work upon it only in a persuasive way barely presenting some alluring Considerations or Motives for the inclining of it to this or that but still leaving it under a perfect indifferency so as that the Sinner may after all yet chuse whether he will believe or not repent or not cast of Sins yoke or not but he doth efficaciously incline bow overponâ—er determine it so as that it shall most certainly yet most freely consent to what is good and close with it And if God by his Spirit did not thus determine the Will either the Sinner would never be converted or if he should be converted the compleating of his Conversion would be brought about by the determination of his Will as his own act God doing no more than only leaving it to its own indifferency and so he would (a) Domine gratias ago tibi quod supernaturale auxilium mihi contuleris misericcrditèr nempe posse velle
Matth. 22.45 Lord of David and the Son of David the branch of David and the root of David both ‖ Revel 22.16 root and off-spring how could such different things be affirm'd of him but upon the distinction of his two Natures that therefore is not in the least impeach'd by the Hypostatical Vnion True upon this Union there is the communication of properties betwixt them so as that that which is proper to one Nature is applyed to the other as you see Joh. 3.13 1 Cor. 2.8 Act. 20.48 and so as that that which is predicated of the one may be also predicated of the other I mean in the concrete for in the abstract this will not hold as I cannot say the Deity is the Humanity or the Humanity is the Deity yet I may truly say God is Man and Man is God a communication of properties thus far or in this sense we deny not it follows upon the Vnion but that that which is essential to one Nature should really Physically be convey'd and made over to the other Nature as Omnipresence Vbiquity Omniscience c. from the Godhead to the Manhood which is the Popish and Lutheran Communication this as implying a Contradiction and carrying in it a perfect repugnancy to the nature of the thing we cannot assent unto The Humane Nature in the first moment of its formation was united to the Divine 4. No sooner was the Humane Nature framed or formed but in that very instant of time it was united to the Divine Nature this also I put down as another branch of the main Proposition 'T was * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc Orth. Fid. l. 3. cap. 2. v. Luommbard L. 3. Dist 2. taken as soon as it was made its first existence and its union were contemporary We distinguish betwixt the formation sanctification and assumption of the Humane Nature and we conceive of these as done successively in such an order first that Nature was form'd then sanctify'd then assum'd But this is meerly founded upon our conception not that it was so indeed and really as to the things themselves for in truth there was no priority of time priority of Nature I deny not betwixt the one and the other but at the very same moment wherein by the Power of the Holy Ghost the Manhood of Christ was formed it was also sanctify'd and united to the Godhead A Question here is moved by Some whether Christ's Humane Nature was compleat and perfect at the first that is whether as soon as ever his Flesh was formed his Soul was infus'd and united to it or whether as it is with us there was not some space of time intervening betwixt the formation of the Flesh and the infusion of the Soul in the discussing of which there is a difference among them Some being for the * Sharp Cursus Theol. p. 362. Affirmative and Others for the †Lud. Capellus in Thes Salmur part 2. p. 12. thes 15. Dr. Jackson on the Creed 7th Book Sect. 3. ch 29. p. 324. Negative But which is to my purpose all agree in this that whether it was only Flesh for sometime or whether both Flesh and Soul were form'd together yet still the Vnion began at the first instant of the Incarnation There was a time before Christ's Manhood did exist but as soon as ever it did exist there was no time wherein it was under disunion and disjunction from his Godhead Thus I have endeavoured by these Four things to give you a little light concerning the Hypostatical Vnion of the two Natures in Christ's Person which this Sixth Proposition led me unto a point of such high importance and so proper to the subject in hand that I could not wholly pass it over and yet withal so sublime and mysterious that I can neither speak nor conceive of it according to what is in it 7. Prop. 'T is probable if Adam had not faln Christ had not been sent in Flesh 7. Let me add but one thing further 'T is probable had there been no sin that Christ had not been sent in Flesh or had not Adam fallen and thereby involv'd his whole Posterity in a state of sin and guilt 't is probable that Christ had not been incarnate I express it modestly going no higher than 't is probable because though the Scriptures make it certain to me yet 't is not so to others nay some are of a quite other opinion The question is not de possibili what God by his absolute Power and Will might and could have done but only de facto whither if man had not sin'd Christ should actually have assum'd our Nature about which the Schools with other Divines are divided some * Scotus in 3. part disput 7. Quest 3. Absque praejudicio concedi potest etiamsi humana natura non peccasset adhuc Christum carnem sumpturum fuisse Alex. Alons 3. p. Qu. 2. memb 13. Catharinus de praed Christ Pet. Galatinus de Arc. Cathol ver l. 7 c. 2. Osiander c. affirming it some * Aquinas p. 3. qui. 1. art 3. Vasquez in 3. part tom 1. disp 10. art 3. Becan Theol. Schol. p. 3. c. 1. qu. 7. Calvin Instit l. 2. c. 12. against Osiander Hoorneb Socin Confut. tom 2. l. ◠c. 2. p. 253. Stegm Photin disp 15. p. 176. Alting Theol. Probl. Loc. 12. Probl. 5. p. 564. denying it The former affirm though sin had not been yet Christ would have come in Flesh not to have dy'd or suffer'd but only to have let the world see the glory and excellency of his Humane Nature that so great a work as his Incarnation might not have been lost or not done that God thereby might give out a singular demonstration of his Love to man the latter cannot lay so great a stress upon these things and therefore assert if man had not sin'd Christ had not been incarnate And indeed their Opinion seems to be more agreeable to the Word for that usually mentions saving from sin and the taking away of sin as the end and ground of Christ's taking Flesh My Text describes the state of the sinner to be desperate upon the terms of the Law and then upon that God sent his Son in Flesh it adds further he was thus sent to condemn sin in his Flesh so that had there been no sin to have been condemn'd he had not been sent in Fesh So Matth. 1.21 She shall bring forth a Son and thou shalt call his name Jesus for he shall save his people from their sins 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners c. Joh. 1.29 Behold the Lamb of God which taketh away the sin of the world Dan. 9.24 Seventy weeks are determined upon the people and upon thy holy city to finish the transgression and to make an end of sins and to make reconciliation for iniquity Tit. 2.14 Who gave
himself for us that he might redeem us from all iniquity Matth. 18.11 For the Son of man is come to save that which was lost as soon as Man fell Christ was * Gen. 3.15 promis'd as incarnate but not before The truth is had we not been Captives what need would there have been of a Redeemer * Venit Filius hominis quaerere salvare quod perierat si homo non periisset filius hominis non venisset Aug. Serm. 8. de Verbis Apost Nulla causa fuit veniendi Christo Domino nisi peccatores salvos facere tolle vulâ—era tolle morbos nulla est medicinae causa Idem Serm. 9. had we not been sick and wounded what need of a Physician had there been no breach 'twixt God and us what need of a Mediatour in the way of reconciliation As to that which †Smalcius disp 12. contra Franzium See Franzius's answer to him de Sacrif Disp 15. Th. 75. c. Some alledge that Christ might have come though there had been no sin for this end that he might have secured man though in innocency from death that is grounded upon a meer falsehood for had there been no sinning there would have been no danger of dying and consequently no need of one to secure from death in a sinless state I have done with the First thing observed in the Words Christ was sent in Flesh in the opening of which I have been somewhat large but if that be all I hope none will blame me for it for the Incarnation and Manhood of the Son of God being the great foundation of our happiness a thing wherein we have the very pith and marrow of the Gospel the highest demonstation of the love of God surely I could not stay too long upon it 't is an Argument which very * As Athanasâ— de Incarn Verbi Dei tom 1. p. 53. c. p 591 c. de Hum. Nat. susc 595. c. Cyril Alex. tem 5. p. 678. c. Tertull. de Carne Christi contra Marcion Cassian Petav. Theol. Dogm tom 4. Ragusa in 3 part Aquin. with Vasquez c. Zanâ—h Oper. Theolog. tom 8. Gerhard Loc. Com. tom 1. de Pers Officio Christi p. 312. c. et in Uber. Exeg Artic. tom ult lib 4 â—p 424. c. Calvin Instit lib. 2. cap. 12. 13. with inâ—numerable others many have wrote upon and Some very fully but that which I have said as 't was necessary because the Text led me to it so 't is sufficient with respect to my design in this Work Of the Second Head Before I fall upon the application of this Head I must speak something to the Second namely that Christ was sent in the likeness of sinful flesh the Apostle doth not say only God sent him in flesh but he adds in the likeness of sinful flesh In the handling of this I have two things to open 1. Christ was sent in the likeness of sinful Flesh 2. It was but in the likeness of sinful Flesh How Christ was sent in the likeness of sinful Flesh Of the first the Apostle again uses his former Hebraism for in the Greek 't is in the likeness of the flesh of sin which is as much as according to our rendring of it in the likeness of sinful flesh The meaning of it is this as Christ had true Flesh so he was under some appearance of having sinful flesh there was some outward shew as if his Humane Nature had been tainted with sin he externally appeared like a sinner yea as like a sinner as one could do who yet indeed and in truth was none such as look'd upon him and saw how it was with him in his external condition might be apt to conceive of him as they once did Joh. 9.24 We know this man is a sinner There was something about Christ that had some resemblance of sin otherwise Paul would not have called it the likeness of sinful flesh he saith Heb. 9.28 Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation implying that Christ at his first coming was not without some appearance of sin when he shall come the second time there shall not be the least shew or appearance of it in him nothing then but Majesty and Sanctity but Greatness and Goodness shall be seen in him but at his first coming it was otherwise But wherein was it the likeness of sinful flesh I answer if you take it in the restrained notion of the flesh or body of Christ that was like to sinful flesh how why in as much as it was so far like to our flesh which is really sinful as to be * Camem peccatrici similem in paenâ non in culpâ Habet tamen similitudinem carnis peccatâ—icis per passibilitatem mortalitatem August In carnem suam non pecâ—atum transtulit tanquam venenum Serpentis sed tamen transâ—â—lit mortem ut esset in similitudine carnis Peccati paena siue culpâ unde in carne peccati culpa solveretur paena Idem See him lib. 14. c. 5. contra Faustum Manich. Similem carni peccatrici in hoc quod erat passibilis nam caro hominis ante peccatum passioni subjecta non erat Aquin. Si peccatum cum carne accepisset dictus esset missus in Carnem peccati si etiam Carnem immotalem impassibilem sumpsisset qualem modo habet non diceretui missus in similitudinem carnis peccati at qula carnem accepit sine peccato passibilem tamen mortalem qualis est peccatorum caro propter peccatum talis effecta ideo dicitur missus in similitudinem carnis peccati Tolet. passible and mortal passibility and mortality the suffering of pain anguish c. and dying are shrâ—wd signs and tokens of sin Had man continued in his innocent and sinless state his body had not been lyable to either of these but he sinning it became lyable to both and it being so too with Christ's own body here was the likeness of sinful flesh If you take it in the large notion of the whole Humane Nature or Person of Christ as Man so 't was the likeness of sinful flesh in several respects He was truly man and in appearance and likeness he was sinful man for he was * Ut tractaretur quo modo nocentes tractari solent Grot. in Loc. dealt with handled used just as guilty and sinful persons are and that both by God and by Men. By God he charg'd upon Christ the sin of all the Elect †Isa 53.6 the Lord laid on him the iniquity of us all ‖ 2 Cor. 5.21 he made him to be sin for us who knew no sin c. He then let out his wrath upon him demanded satisfaction of him would have him to suffer did * Rom. 8.32 not spare
and undefiledness by sin so they did agree He says his Father had prepared him a body Heb. 10. 5. now if the holy God in such a wonderful and immediate manner for such high and glorious ends will prepare him a body to be sure it shall be an holy body and such an one as shall be proper for the attaining of those ends which only an holy body was 'T was indeed upon our account and Christ's putting himself into our stead a passible and mortal body and so far like to sinful flesh but had it not been for that it had neither suffer'd nor dy'd In the Second respect so the whole Humane Nature in Christ was * Habuit Natura Humana quam Christus suscepit speciem peccati non tamen ea revera peccato contaminari potuit P. Martyr sinless He was true and very man but not in the least sinful man he was made man for the sin of man but yet was man without the sin of man That Nature which is so sadly depraved vitiated corrupted in us in him had its primitive original purity and holiness Sin was not so essential or so inseparably twisted into it but that God knew how to separate 'twixt the Nature it self and the deordination of it Christ took the one but not the other The Humane Nature is made up of soul and body both of these in Christ were unstained not having the least macula or spot of sin cleaving to them as 't was an unpolluted undefiled body so 't was also a pure holy spotless Soul The Humane Nature too is attended with such * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. vide Oecum in loc p. 301. affections and such †Particeps factus est infirmitatis non iniquitatis Aug. Trahens de homine mortalitatem non insquitatem Id. tom 3. 〈◊〉 1072. infirmities to all of which Christ submitted so far as they were sinless but no further as to the former he had Anger Sorrow Joy Compassion Love but without the least stain or tincture of sin as to the latter he underwent hunger thirst pain c. but yet under all he was without sin he could suffer but he did not nay he could not sin Hence he 's called God's holy one Psal 16.10 the holy Child Jesus Act. 4.27 the most holy Dan. 9.27 Jesus Christ the righteous 1 Joh. 2.1 God's righteous servant Isa 53.11 He was a Lamb without blemish and without spot 1 Pet. 1.19 holy harmless undefiled separate from sinners Heb. 7.26 't is said of him he did no sin 1 Pet. 2.22 he knew no sin 2 Cor. 5.21 he knew it in a way of imputation for he was made sin but as to any inhesion or commission so he knew it not The Apostle saith he was tempted in all things as we are yet without sin that must alwayes be excepted Heb. 4.15 he challeng'd all his enemies which of you convinceth me of sin Joh. 8.46 He says of himself he always did the things which pleas'd his Father Joh. 8.29 and now 't is said of him in him is no sin 1 Joh. 3.5 so that upon all this it appears that 't was but the likeness of sinful flesh A threefold Holiness in Christ Christ as Man had a threefold Holiness Original Habitual Actual 1. He was Originally Holy David bitterly lamented it that he was shapen in iniquity and in sin did his mother conceive him Psal 51.5 and so 't is with every man that comes into the world in the way of common generation the very foundation of our Being is laid in sin But 't was not so with out blessed Saviour in his Conception the first framing and forming of his Humane Nature there was nothing of sin for he was therefore * Haec est similitudo carnis quia cum eadem sit caro quae nostra non tamen ita facta in utero est nata ficut caro nostra Est enim sanctificata in utero nata sine peccato neque ipse in illâ peccavit Ideo enim Virginalis uterus electus est ad pattum dominicum ut in sanctitate differret caro Dommi à carne nostrâ Ambros conceived in the Virgins Womb in an extraordinary manner by the overshadowing of the Holy Ghost that he might be preserv'd pure from the common pollution so the Angel told Mary Luk. 1.35 The holy Ghost shall come upon thee and the Power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God 2. He was Habitually Holy there was in his Nature nothing but an universal rectitude and conformity to the rule and pattern of holiness he had therein grace all grace nothing but grace without the least mixture of habitual corruption We bring with us into the world Natures most wofully depraved such as are a very seed-plot and seminary of all evil but our Lord Jesus had a quite other Nature one that was perfectly sanctified and not in the least tainted with sin This also was brought about by his miraculous and extraordinary formation for had he been begotten as we are his Nature had bee tainted as well as ours is that which is begotten so I would read it rather than that which is born of the flesh is flesh Joh. 3.6 Who can bring a clean thing out of an unclean not one Job 14.4 The liquor will taste of the cask into which 't is put as water when it comes from the fountain may be very pure yet if it runs through a dirty pipe it will contract filth so let the Soul as it comes out of God's hands be never so pure yet upon union with the body begotten and propagated in the usual way both it and the nature of the person too will be defil'd therefore to avoid this Chirst was begotten in another way By which means he was also freed from the imputation of Adam's sin for he not descending naturally and seminally from Adam his sin was not imputed nor imputable unto him The Apostle indeed saith Heb. 2.11 Both he that sanctifieth and they who are sanctified are all of one i.e. of one Adam as the common root but they are not both of this one Adam in the same manner for they who are sanctified are of him and from him in a way of seminal propagation but he who sanctifieth was not so whereupon though Adam's sin be imputable and imputed to the former 't is not to the latter As according to the * Alting Theol. Problem prob 8. p. 571. Dr. Pearson on the Creed p. 365. usual illustration Levi being in the loins of Abraham paid †Heb. 7.9 10. tythes in him yet Christ who was also in the loins of Abrabam did not so all men being in the loins of Adam and carnally descended from him sinned in him and became partakers of his guilt but Christ though in some sense he might be said to be in
was so set upon it that in order thereunto he will on purpose send his own Son in the likeness of sinful flesh yea in that flesh to offer up himself as a Sacrifice and so to bring about sins condemnation The Explication of the Words But to come to the close handling of the Words They being somewhat obscure my first work must be to open them that I may the better make way for the main Observation which they resolve themselves into There are three things in them to be explain'd 1. The condemning of Sin 2. The condemning of Sin for sin 3. The condemning of Sin in the Flesh What is meant by the condemning of Sin epened more generally 1. What doth the Apostle mean by the condemning of sin and for sin condemned sin c The word in its usual acceptation is apply'd to Persons rather than to Things yet in such a sense 't is properly enough applicable to them also viz. as it signifies the disallowing disapproving sentencing or judging of them to be so and so evil according to which signification sin may as truly be said to be condemn'd as the sinner himself in any other notion But this will not reach the full scope and emphasis of the Word in this place for unquestionably there 's a great deal more intended in God's condemning sin than barely his sentencing or judging it to be a very evil thing though Christ had never come in flesh nor suffered in Flesh yet God would thus have condemned Sin its condemnation is here brought in as a singular effect of the Grace of God to Sinners but according to this stating of it it would only be an effect of his Holiness not at all of his Grace he may thus judge of Sin and yet the Sinner perish by it 'T is very true that God in the Death of his Son did in this respect signally condemn Sin O in that he made it to appear what thoughts he had of Sin what an evil thing he judg'd it to be how he was set against it c. but yet this is not the only thing no nor the main thing held forth in this expression of God's condemning Sin Well! for the right understanding of that I conceive we must borrow our light from Condemnation amongst Men for though sin be not a person yet its being condemned will best be known by what is proper to condemned persons Amongst us malefactors are seiz'd upon brought to tryal arraign'd prov'd guilty sentene'd to die if their Offence be capital then the Sentence is executed upon them to cut them off that they may do no more mischief and this is their being condemn'd just so so far as the nature of the thing would admit of virtually and analogically all this was done by God in Christ's Death against Sin It had been an heinous malefactor guilty of high and notorious crimes had done inexpressible mischiefs for all which God will arraign judge sentence cut it off that it also may do no more mischief to his people and this is its condemnation Divers Expositors in their opening of the Words conceive of Sin here as a Person and accordingly they open its being condemn'd by this allusive and analogical notion whatever is commonly done amongst Men in their judicial processes against great Offenders all that in effect was done by God through Christ's death against sin and so he condemn'd it More particularly in three things In the abolitiof its power But not to take up with Generals this may be more particularly open'd in three things 1. God by Christ condemn'd Sin as he abolished its power Sin 's condemnation is its * Secundum Phrasin Hebraicam positum est damnavit pro abolevit extinxit sustulit Deus Perer. abolition wherein doth that lie why partly in the taking away of its power in the divesting it of that Rule and Command which it had over Sinners for a long time thus God condemn'd or abolished sin he put an end to its reign and dominion pull'd it off from the throne turn'd it out of Office and authority yea adjudged it to die for all the Evils of which it had been guilty Thus 't is with condemned men upon the passing of the condemnatory Sentence upon them they are ipso facto dispossess'd of all their power and authority and further than this too they must suffer the penalty of death for what they have done so answerably it was with Sin in God's dealings with it It had acted the Tyrants part in and over the world a great while had domineer'd and lorded it over its poor Subjects at a strange rate did with men what it pleas'd O but in the Flesh of Christ God condemn'd it that is he broke it in its power brought it down to some purpose stripp'd it of that absolute illimited dominion which it had before Christ's cross was the ruine of sins throne And not only so but there 's a sentence of death too pass'd upon it it shall not only lose its power but its life also God will have it kill'd slain put to death in all who have an interest in Christ's Merits he would not suffer such a malefactor to live hee 'l rid the world of it This condemnatory sentence was pass'd upon it long ago which though it be but gradually and in part executed whilst the Saints are here below yet when they shall once ascend to God then it shall be fully executed insomuch that then sin shall quite be taken out of the way and shall not have so much as a being in them in the glorify'd state Thus many * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Damnavit peccatum i.e. dominio suo mulctavit ne regnaret in carne Staplet Ut ejus dominium robur auferret Tolet. Damnavit interfecit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est interficere sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro morte quia damnati interfici solent Interfecit vero i.e. interficiendi vires nobis praestitit Interficere est efficientiam adimere Grot. See Melanch Bucer P. Mart. De dieu Deodat Interpreters do open the condemning of sin and †Who renders it by exauctoravit extinxit abolevit c. De Servat part 2. cap. 23. Socinus likes this interpretation so well that he contends for it but fiercely opposes those which follow In the abolition of Sins guilt 2. Sins Condemnation lies in the abolition or expiation of its guilt It here properly notes the taking away of that which was the hurtful destructive mischievous part of Sin Condemned men can do no hurt let them be never so hurtful before yet when once the sentence of Condemnation is pass'd upon them they can be so no longer Sin had been a very huriful thing and would have been so still to precious Souls but God in the flesh of his Son as suffering and satisfying put a stop to it took it out of the way condemn'd it that is disabled it from doing the
as the One is to be filled up so is the Other also The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying of or for accordingly 't is rendred both wayes Some reading it of Sin as the Old Version Anselme the Greek Interpreters generally c. they making the Words to run thus Of Sin God condemned Sin Parallel to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so rendred as Joh. 8.46 Which of you convinceth me of sin Joh. 16.8 9. He will convince the world of sin c. Of sin because they believe not on me in all 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as it is in the Text They who follow this Reading make the sense of the Words to be this God sending his own Son in the likeness of sinful flesh in that flesh of his Son as suffering and dying he condemned sin of sin in as much as by that strange and wonderfull course he made it to appear to the world that sin was full of sin highly guilty and criminal * Rom. 7.13 exceeding sinful as the Apostle speaks upon another account Now though I shall not follow this Exposition yet it containing nothing in at but what is true for the matter of it and it being given by some Authors of great repute I will so far insist upon it as to give a double illustration of it 1. As 't is applicable to Sin in the general Take the whole body of Sin or Sin in its utmost extent 't was all condemn'd of sin in Christ's flesh as first assum'd and then crucify'd how why by that it was prov'd and judg'd to be a thing out of measure evil and faulty thereby God let the world see what sin is what an excess of poyson and malignity there is in its nature Did he send his own Son to be incarnate yea to appear in the likeness of sinful Flesh so to be abased suffer and die and was Sin the meritorious Cause of all this was all this done and suffered for the making of satisfaction for the mischiefs and injuries which Sin had been guilty of O what a condemnation was here of Sin Never was there such a demonstration of Sins Evil what an heinous and capital Offender it is as in Christ's being made Man and dying upon the Cross the strangeness of the remedy shows the malignity of the disease the high terms of satisfaction the greatness of the crime God's severity laid upon the Flesh of his own Son in such unparallell'd sufferings made it apparent to the world that sin is a quite other thing than what men generally take it to be had it not been evil desperately evil God had never dealt with Christ as he did therefore in his flesh sin was condemned of sin 2. This may more particularly be apply'd to that sin of killing and murdering the Lord Jesus God did not only condemn sin of sin in the gross but in special that sin which was committed against and upon the Flesh of Christ in the crucifixion of him here 't was the Sin of Sin here Sin was sinful indeed That it should so boldly so injuriously so wickedly fasten upon a Person so near and dear to God so inoffensive and innocent so holy and gracious what an aggregation of Sins and what an aggravation of Sins guilt was there in this Sin never was more sin than in this act here 't was in its highest stature and fullest dimensions this was its master-piece the vilest thing that ever it did all its other crimes were but dwarfish things in comparison of this gigantick and over-grown crime Well! according to its acting and carriage herein so God judg'd it to be very guilty and sinful and accordingly pass'd Sentence upon it And as to those that had an hand in this horrid fact whether Satan to whom some (a) Damnavit peccatum i. e. Satanam de peccato quòd nempe Christum innocentem in Cruce interfeciset Ambros So also Hilarius in Psal 67. apply the Words or the Jews O 't was in all sin full of sin their offence was superlatively great in doing what they did to the flesh of God's own Son Sin in this act did rise exceeding high Now the (b) Vide Chrysost in loc very largely insisting upon this Greek Expositors are very large upon this notion of sin God condemned sin c. that is say they God judged the sin of the Jews according to what it was in its own nature to be very (c) c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum great it or rather they were guilty of a most unparallell'd offence (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. high injustice prodigious cruelty inexpressible ingratitude strange impudency upon their crucifying of the Holy Jesus the Lord of Glory And in the pursuance of this Explication these Expositors bring in Sin as a Person as a person arraign'd by God for this particular crime after tryal and process sentenc'd to be highly guilty and accordingly to be dealt with And they also insist upon God's way and method in his dealing with Sin which was not in the way of Power but of Justice he did not down-right subdue it by plain force but he condemn'd it after the hearing of that plea it could make for it self as also upon God's order (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost first he condemn'd it and then he punish'd it This Interpretation some (f) Haec Chrysostomi Expositio convenientissima inter omnes accommodatissima videtur Tolet. Haec Graecorum Expositio ita placet ut eam caeteris anteponâ—ndam cum Toleto censeam Estius Vid. Alap Catharin c. latter Writers do fall in with and much applaud Bneer himself at first was taken with it but aftâ—wards he altered his thoughts (g) Haec Expositio nihil aliud est quam subtilis argutia Beza Beza passes a severe censure upon it The truth is the Apostle in the Words seems to look at another thing this was not the condemnation of Sin which he had mainly in his eye viz. the heightening or aggravating or proving of its guilt and then passing sentence upon it according to that no but there was another condemnation which he drove at viz. the abolition and expiation of its guilt God so condemned sin as that it might never condemn the Sinner that 's the Apostles proper and principal scope as I humbly conceive (h) In loco prius citato Austine though he reades it too de peccato condemnavit c. yet he opens it in a different sense he making this of sin to be as much as by sin and so he thus glosses upon it By the sin of the Jews in their putting of Christ to death God abolished and took out of the way all the sin of all the Elect he so over-ruled the matter that even by sin sin was destroy'd by the greatest sin that ever was committed sin it self was condemned had not the blood of Christ been spilt though that in
Senses are included in this and do most naturally incorporate with it as you will perceive in the following discourse What is meant by in the flesh 3. There is a Third thing to be opened which in a very few words shall be dispatch'd 't is said here For Sin God condemned Sin in the Flesh now this being indefinitely propounded it may be ask'd of what or of whose Flesh doth the Apostle speak I answer of the Flesh of Christ God sent him in the likeness of sinful Flesh and in that very flesh sin was condemn'd I know * Augustinus exponit de nostra Carne in quâ peccatum tyrannidem possidet extra Christum Muscal Sed melius est ur dicamus debilitavit fomitem peccati in carne nostrâ Aquin Some interpre it of our flesh but the most apply it to Christ's Flesh there is in dafferent respecis a truth in both for in our flesh sin is condemn'd as to the effect and benefit thereof but in Christ's Flesh it was condemn'd meritoriously and causally The Syriack therefore to make this the more express turns it and for sin condemned sin in his Flesh Sin shall be punished and expiated in that Nature wherein it had been committed Man in the flesh had committed sin and God in the flesh of him who was Man will condemn Sin ut caro humana quae peccaverat eadem pro peccato lueret Our Saviours being †Sacerdos noster à nobis accepit quod pro nobis offerret accepit enim a nobis carnem in ipsa Carne victima factus est August in Psal 129. a Sacrifice pointed to his Flesh 't was the Humane Nature wherein he offered up himself and therefore in that God is said to condemn sin And as Sin shall be expiated in that Nature wherein it had been committed so Satan too shall be bafled in that Nature over which he had been victiorious Christ will beat him upon his own ground he had overcome Man and Man shall overcome him O the Wisdom Mercy Power of God! but these things were under the former Head much enlarg'd upon I will only further take notice of two things 1. This condemning of sin is here brought in as God's act God sent his own Son c. and for sin condemned c. But is not this applicable to Christ also yes if you consider him as * Quamvis de Christo ut est Filius Dei posset verè dici eum expiare authoritativè judicialitèr quatenus ipse cum Patre potestatem habet remittendi peccata quia tamen hic consideratur non ut Deus sed ut Mediator ut Sacerdos victima non potest aliter expiatio fieri quam per poenae lationem succedaneam vicariam mortem explicari Turret de Sat. Christi pars 6. p. 204. God and as the eternal Son of God so 't was and is his act as well as the Fathers to abolish acquit and absolve from Sins guilt in an authoritative way but in the Clause which I am opening Christ is not spoken of in that notion as he was God only as he was Man and as a victime and Sacrifice for sin and so he acquits from Sin not authoritatively but as the Way and Means which God made use of for the bringing about of this mercy for Sinners 2. The Flesh of Christ here is not to be considered simply absolutely but under this restriction or special consideration * Hoc factum est per carnem i. e. per mortem quam in carne juxta humanam Naturam passus est Zwingl In Carne i. e. per Carnem Filii sui suspensam mortificatam in Cruce Estius as dying and thereby satisfying divine Justice I would take in his whole humiliation but this being the highest degree thereof therefore eminently by it sin was condemned O when this Flesh of Christ hung upon the Cross then sin received its condemnatory Sentence its mortal wound then when Christ was condemn'd Sin in another sense was condemn'd also This I say was brought about in his flesh as suffering the penalty of Death so the Apostle puts it in Col. 1.22 In the body of his flesh through death I 'le add nothing farther upon this The Observation raised The Words being thus explain'd 't is high time that I come to that Doctrinal Truth which they mainly hold forth that 's this The Lord Jesus submitting to be a Sacrifice for sin and offering up himself as such to God he did thereby take away abolish explate all sin in all its guilt so as that it shall never be charged upon Believers to their eternal ruine In the language of the Text 't is in short For Sin Sin was condemned You heard but now in the opening of the condemning of Sin that that admits of more senses than that one which I now instance in in the Observation yet however this being most agreeable to the nature of a Sacrifice in reference to which Christ is here set forth I therefore only mention it In the handling of this Point which carries me again into the very midst of the Socinians Camp where I should not choose to be but I must follow the Word whithersoever it leads me there are two things to be spoken to 1. To Christ's being a Sacrifice for Sin 2. To the blessed Effect of that blessed Sacrifice viz. the condemnation or expiation of Sin Of Christ's being à Sacrifies for Sin I begin with the first Christ was a Sacrifice for sin Which though in the General none deny yet when we come to particulars about it as namely the true notion of his being so the efficacy ends effects of his Sacrifice the time when and the place where it was offered with several other things which are incident about it there many differences do arise Certainly there are none who believe the Scriptures but in some sense or other they must grant Christ to be a Sacrifice because they are so plain and express about it Isa 53.10 When thou shalt make his Soul an Offering for Sin 1 Cor. 5.7 For even Christ our Passeover is sacrificed for us 2 Cor. 5.21 He that knew no sin was made sin a Sacrifice for Sin c. Eph. 5.2 Walk in love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour where the Apostle seems to allude 1. to the * Cloppenh Schola Sacrif p. 3. Franzius Disp 13. thes 2 3. Mincah and Zebach amongst the Jews the Former of which did refer to their oblations of the Fruits of the Earth set forth here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latter to the Sacrificing and offering of living Creatures set forth here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He alludes to the pleasinguess and gratefulness of the primitive Sà crifices to God Gen. 8.21 And the Lord smelled a sweet savour c. Noah's Sacrifices spoken of Vers 20. were highly
pleasing to God the like you have of the Levitical Sacrifices Levit. 1.9 an offering made by fire of a sweet savour unto the Lord so Vers 13.17 answerably to which yea far above them Christ was a Sacrifice of a sweet smelling savour to God Heb. 7.27 This he did once when he offered up himself Heb. 9.14 who through the eternal Spirit offered up himself to God Vers 26. but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself Vers 28. So Christ was once offered to bear the sins of many Indeed the great business of the Apostle in his excellent Epistle to the Hebrews is both to assert and also to illustrate Christ's being a Sacrifice for Sin which he doth so fully and plainly as that one would think there should be no doubts or differences amongst any that bear the name of Christians about either the thing or the true nature and notion thereof Of Christ's being the eminent Sacrifice and the reference of all the old Sacrifices to him Yea Christ was not only a Sacrifice a true real proper Sacrifice in opposition to those who would make him but an improper figurative metaphorical Sacrifice but he was the Sacrifice in a way of eminency unto which therefore all the Law Sacrifices did bear a special reference For 1. Those were the Types of this all of them * Propter hoc etiam omnia Sacrificia Veteris Testamenti leguntur ut hoc unum Sacrificium designarent per quod vera est reinissio peccatorum mundatio animae in eternum Ambros in Ep. ad Heb. c. 9. Fuit apud Veteres oblatio Holocausti Concio quaedam de morte Christi quâ nes à peccatis per fidem purgati sumus Quia omnia Sacrificia Legis in unum Christum respiciunt atque unicum ejus Sacrificium adumbrant Munster in Lev. 1.1 typifying and prefiguring Christ the grand Sacrifice and like the gnomon in the Dyall pointing to him in this consideration I say all were typical adumbrations of him therefore we find they are not only in the body and lump of them but as taken severally and apart apply'd and brought down to him yea he was shadowed out by them not only with respect to their matter but also with respect to the several rites and modes used about them both of which assertions are sufficiently made out in the forenamed Epistle And whereas †Socin de Servat p. 2. c. 9. Against him in this see Grotius de Sat. Christi p. 126 127. Turretin de Satis p. 216. Franz Disp 6. thes 34 c. Essen Tri. Crucis p. 226. Hoornb Socin conf 597 599. Some affirm that the annual expiatory Sacrifices of which you read Levit. 16. only did prefigure Christ and his being a Sacrifice 't is a very great falsity those indeed might so prefigure him eminently but not solely For we find Others apply'd to him as well as those as namely the Lamb in the daily Offering the Paschal Lamb which was partly a Sacrifice and partly a Sacrament Joh. 1.29 1 Pet. 1.19 1 Cor. 5.7 Rev. 5.6 c. Chap. 13.8 the red Heifer to be Sacrific'd upon occasion for the expiating of the guilt of unknown murder Numb 19. Heb. 9.13 the daily Sacrifices Heb. 7.27 Heb. 10.11 But passing by these things I say Christ was typified by the old Sacrifices and probably that might be one End of God in his instituting of them For that they were of * For this vide Suarez in 3. part Sum. Aquin Quest 83. Art 1. Disp 71. Rivet in Gen. Exerc. 42. p. 170. c. p. 222. Franz de Sacrif Disp 2. thes 76. Disp 3 Disp 76. Disp 16 thes 33. Cloppenb Scho. Sacrif probl 2. p. 51. c. Dr. O. de Theologiâ Adamica l. 2. c. 1. p. 133 134. divine and positive institution and not taken up upon the Light or Law of Nature is to me though I know †The Papists generally Bâ—llâ—rm de Missâ l. 1. c. 20. Valentia de Missae Sacrificio l. 1. c. 4. Others are of this Opinion also The Author of Eccles Policy p. 100. c. Defence c. p. 421. c. who yet grants expiatory Sacrifices to be of divine Institution p. 427. c. Others think otherwise a truth clear enough But why did God institute them to appoint the slaying of so many poor Creatures such various and costly Sacrifices to be offered so often to be repeated such for every day such for every Sabbath such for every New Moon such every year at the solemn and anniversary Expiation besides what were offered at the Passeover at several Feasts at the lesser and greater Jubile upon particular and special occasions as dedications c pray what might be God's End or Ends in all this Was it that he might shew his dominion over the Creatures was it that he might by this demonstrate the Evil of Sin and what the Sinner deserv'd upon it was it to * Theodoret for this Vol. 4. de curandis Graec. affectibus c. 7. p. 584. gratifie the Jews who having been amongst the Egyptians where Sacrifices did abound might therefore be taken with them and fond of them and thereby to prevent their Idolatry Several such Ends and Reasons are assign'd but surely that which I am upon must not be left out if not preferr'd before any other viz. therefore God †Fagius in Levit. 1.2 gives two reasons of them Ut populus in Idololatriam pronus ab idolis averteretur in cultu Dei retineretur Deinde ut typos haberet populus Dei Sacrificii Christi quem oportebat aliquando in crucem agi pro peccatis suorum Rivet in Gen. p. 222. Praecipuè quia voluit adumbrari Sacrificiis passionem futuram Mediatoris c. did ordain and institute Sacrifices that by them he might typifie and prefigure that great Sacrifice which was to come thereby the better to prepare and inform the world about it but how or in what measure and in what extent God did clear up this Notion Vse and End of Sacrifices I shall not be too forward to determine 2. As the Law-Sacrifices were Types so they were but Types there was little in them take away the typical nature of them what poor things were they further than as they did point to Christ The Apostle calls them but shadows of good things to come Heb. 10.1 figures for the time then present Heb. 9.9 patterns of things in the Heavens Heb. 9.23 examples and shadows of heavenly things Heb. 8.5 3. Nay Thirdly all that * Hujus Sacrificii à Christo peragendi Sacrificia caetera typi erant quia ut pecus moriebatur pro homine Levit. 17.11 ita Jesus Christus esset sanguinem suum effusurus pro nobis Utraque igitur auferebant reatum hoc tamen discrimine quod Sacrificium Christi id praestabat virtute suâ illa vero legalia proprie
nobis est umbraculum Sacrificio suo apud Deum nos reconciliavit Zarnov de Sat. Christi p. 38. accomplishment of them 2. That he is also a true and real Sacrifice for was there reality in the Type and shall there not be the same with advantage in the Anti-type or shall they be shadows of a shadow shall there be such a shell and no kernel such a bone and no marrow in it But to go on In the old Sacrifices there were these Six things Six things in the Old Sacrifices all of which are to be found in Christs Sacrifice 1. The Person who did institute ordain and appoint the use of them who was God himself whose institution of them though it be not express'd in the Scriptures yet it may very strongly be inferr'd from them 2. The Person unto whom they were offered and he also was God himself 3. The Persons offering viz. the Priests to whom by divine appointment this work was committed and it was a great part of their work and one great end of their Office For every high Priest taken from among men is ordained for men in things partaining to God that he may offer both Gifts and Sacrifices for sins Heb. 5.1 4. The Matter of the Sacrifice or the thing offered which was very various according to what God was pleas'd to specifie and appoint Oxen Bulls Heifers Sheep Rams Goats c. 5. The Oblation it self when the Beast was slain it was to be offered up and then part of the blood thereof was to be carried into the Holy of Holy's there to be presented before the Lord and the main stress of the * See Dr. Stillingfl against Crellius ch 5. p. 451. expiation lay not upon the representation which followed after but upon the mactation and solemn oblation of the Sacrifice 6. The Altar upon which all was to be offer'd Now answerably and in correspondency to all these 1. God instituted appointed ordained Christ to be the Sacrifice it was his will and ordination that his Son should offer up himself a propitiatory or expiatory Sacrifice Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood 2 Cor. 5.19 God was in Christ reconciling the world to himself c. 1 Pet. 1.20 Who verily was fore-ordained before the foundation of the world c. It was as much the appointment of God that Christ the true Sacrifice should die be slain offered up as that under the Law any of those Sacrifices should be so used and as from all eternity he decreed and appointed Christ to be the Sacrifice so in time he fitted and prepared him for his being so therefore saith Christ * Heb. 10.5 But a body hast thou prepared me without which he could not have been a Sacrifice 2. Christ offered up himself to God He had to do * Grot. de Sat. Christi c. 10. p. 121. with God as he stood in the quality and respect of a Sacrifice for this was a part of his Priestly Office which primarily refers to God as King and Prophet he hath to do with us but as Priest he had to do with God that he might propitiate and atone him So 't was with the Aaronical Priests they were ordained for men in things pertaining to God Heb. 5.1 and surely so it must be too with the great Priest whom they did typifie Heb. 2.17 that he might be a merciful and faithful High Priest in things pertaining to God The Apostle speaks it expresly and hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour 3. Here was the Person offering and that was Christ himself he as Mediator as God-Man was the Priest to offer up himself They under the Law had variety of Sacrifices and variety of Priests we under the Gospel have but one Sacrifice and one Priest who first offered up himself and now continues in another way to offer up our duties and services to God 4. As Christ was the Priest offering so he was the Sacrifice offered for he was both which was unusual and extraordinary The Levitical Priests and the Sacrifices which they offered were distinct they were not bound to offer themselves but our Lord Jesus was * Ut quoniam quatuor considerantur in omni Sacrificio cui offeratur à quo offeratur quid offeratur pro quibus offeratur idem ipse unus verúsque Mediator per Sacrificium pacis reconcilians nos unum cum illo maneret cui offerebatur unum in se faceret pro quibus offerebatur unus ipse esset qui offerebat quod offerebat August de Trinit Utrum Christus simul fâ—erit Sacerdos Hostia Aquin. in 3. p. Qu. 22. Art 2. Priest and Sacrifice too in his Person he was the Offerer in his humane Nature he was the thing offered 'T was necessary that he should offer something For every high Priest is ordained to offer gifts and Sacrifices wherefore it is of necessity that this man have also somewhat to offer Heb. 8.3 what then did he offer such things as had been offered before the blood of bulls and goats no he offered his own blood Heb. 9.12 his own body Heb. 10. 4 5 6 7 10. through the offering of the body of Jesus Christ once for all that very body which was so miraculously framed with which he liv'd here on earth which he carried up with him afterwards to heaven that very body I say he freely offered up upon the Cross as a Sacrifice to God His Soul comes in too but that 's himself Isa 53.10 When thou shalt make his soul an offering for sin His whole self in his whole Humane Nature was the matter of this Sacrifice Eph. 5.2 and hath given himself for us an offering c. Heb. 1.3 when he had by himself purged our sins Heb. 9.14 who through the eternal Spirit offered himself without spot to God So Heb. 7.27 The Text saith for sin God condemned sin in the flesh by which flesh the Apostle understands the whole Manhood of Christ and that was the Sacrifice for sin by which Sin was condemned 5. There was Christ's formal and proper oblation performed upon the Cross by and upon which the sins of Believers were to be expiated That there was in Christ an oblation none deny but that this was done at his Death or here on earth and was expiatory in that sense which we put upon it both of these are vehemently deny'd by the SOCINIANS but I shall have occasion to vindicate both by and by 6. In Christ's Sacrifice there was an Altar too namely his Godhead The Altar sanctify'd the gift Matth. 23.19 so 't was here the Deity of Christ did not only sustain and strengthen his Humane Nature in his being a Sacrifice therein but it also gave merit and efficacy to his Sacrifice for how did that come to be so meritorious and effectual for the good of Sinners but from this
bare the sin of many Is not all this spoken of our Lord Christ and is there not in it sufficient proof of his susception of the Sinners guilt and bearing the punishment due for it It runs much in the stile of the old Sacrifices they had the sins of the people laid upon them Levit. 16.21 and the Priests too are said to bear their iniquity Levit. 10.17 that Aaron may bear the iniquity of the holy things Exod. 28.38 answerably to which the Prophet tells us that Christ our Sacrifice and Priest too had the iniquities of all believers laid upon him and that he bare them in his own person So the Apostle Heb. 9.28 So Christ was once offered to bear the sins of many c. and that 's a great Scripture 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took them up with him when he ascended the Cross the Apostle uses the word Heb. 7.27 Who needeth not daily as those high Priests to offer up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry up Sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he carried up himself So in the place cited but now Christ was once offered to bear the sins of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is an allusion to the Priests who carried up the Sacrifice and with it the sins of the people to the Altar Christ did the same with respect to his Cross whither he first carried up sin and then he carried or bore it away I have but just mentioned these Scriptures to prove the thing in hand to which should I have spoken as largely as the matter in them would have born or should I now fall upon the refutation of the Adversaries Replys such as they are by which they endeavour to weaken them I should certainly run my self upon unpardonable prolixity To back this notion of these expiatory Sacrifices which were of God's own appointment institution I thought though it would have been but as the holding of a candle to the Sun to have shown that it was the very notion of the Heathens themselves in their idolatrous Sacrifices which whether persons or things they alwayes look'd upon as substituted in the room stead of the offenders themselves but I have altered my purpose because I conceive it will be most proper at the close of the Four Heads which I am upon to bring in all together of what I have to say upon those Pagan-Sacrifices by way of parallel with the true Sacrifices Two Queries propounded answered 'T is no time for us to divide amongst our selves or unnecessarily to run into parties when the common Enemy is in the Field yea making fierce assaults upon us to defend our selves against whom all our united strength will be little enough Otherwise two things should here be further enquired into As Whether Christ underwent the same punishment that was due to the Sinner or onely something equivalent thereunto 1. It having been said that Christ did so far substitute himself in our stead as to undergo the punishment due to us it may be query'd Whether he underwent the idem the very self-same punishment that we should have undergone or only the tantundem that which did amount and was equivalent thereunto To which I answer though I 'm very loth to meddle in points wherein persons eminent for Learning and Piety seem to differ that in different respects both may be affirmed The * Mr. A. Burg. of Justif p. 73 74. Turret de Sat. p. 9. p. 281. punishment which Christ indur'd if it be consider'd in its Substance Kind or Nature so 't was the same with what the Sinner himself should have undergone but if it be consider'd with respect to certain Circunstances Adjuncts or Accidents which attend that punishment as inflicted upon the Sinner so 't was but * Non quidem idem Deo solutum quod debebatur ab iisdem nos etenim debebamus aeternas poenas exolvere verum pependit aequivalens Christus c. Hoornb Socin Conf. p. 253. V. Stegm Photin p. 260. Mr. Baxter's Aphor. p. 26. Life of Faith p. 325. Also the Author of the Great Propitiation p. 71. c. equivalent and not the same The punishment due to the Sinner was Death the curse of the Law upon the breach of the first Covenant now this Christ underwent for he was made a curse for us Gal. 3.13 the Adjuncts or Circunstances attending this death were the eternity of it desperation going along with it c. these Christ was freed from the dignity of his Person supplying the former the sanctity of his Person securing him against the latter therefore with reference to these and to some other things which might be mention'd it was but the tantundem not the idem But suppose there had been nothing of sameness nothing beyond equivalency in what Christ suffered yet that say some would be enough for the making good of the main Truth against the Adversary for 't was not * Dr. Stillingst against Crellius p. 441. necessary to his substitution that he should undergo in every respect the same punishment which the Offender himself was lyable unto but if he shall undergo so much as may satisfie the Law 's threatning and vindicate the Law-giver in his truth justice and righteous government that was enough now that was unquestionably done by Christ Whether Christ took the guilt of our Sin upon himself or only submitted to the punishment 2. Secondly it having also been said that our Saviour took upon him the guilt of our sins it may further be query'd Whether he took the guilt it-self of them or whether he did any thing more than bear the punishment due for them Answ he first took the guilt upon him and then he bare the punishment Far be it from me to assert any thing which may reflect the least dishonour upon Christ I dread with my soul such a thing but I see nothing in the asserting of his voluntary susception of our guilt which hath any tendency to that therefore I hope I may affirm it safely and confidently 't is so far from that that 't was the highest manifestation of his Love and that which was necessary for our Justification There is in sin the macula and the reatus the stain or filth and the guilt of it or there is in it the fact the fault and the guilt the * Suscipiendo paenam non suscipiendo culpam culpam delevit paenam August de Serm. Dom. in Luc. Serm. 37. two former are solely ours but the third and last Christ was pleas'd to take upon himself What is guilt but obligation to punishment if the holy Jesus will freely put himself under that obligation what can be said against it certainly that he might do yet in himself be as
appease or assuage the anger of one that is incens'd so it s taken Gen. 32.20 I will saith Jacob concerning his brother Esau appease him with the present that goeth before me so 2 Sam. 21.3 it signifies also to †Psal 32.1 cover to ‖ Psal 49.7 8. redeem c. but this of atoning or pacifying is most usual Now in order to this atoning God appointed Sacrifices the shedding of whose blood was to make an atonement saith the Lord here and he goes over it again for it is the blood that maketh an atonement for the Soul All along in the several kinds of Sacrifices it runs it shall be accepted for him to make atonement for him the Priest shall make an atonement for them c. this alwayes comes in as the great end or effect of the Law-Sacrifices Whence they are said to be of a sweet savour unto the Lord not only because of their pleasingness to God but also because they made him propitious to and well-pleased with such as had offended him so Levit. 1.9 13 17. 'T is the same word but sometimes 't is rendred by reconciling as Levit. 6.30 No Sin-offering_ to reconcile withal in the holy place Levit. 8.15 to make reconciliation upon it We find when at any time in some particular judgments the anger of God did break forth either against the people or against particular persons presently they betook themselves to Sacrifices thereby to atone and propitiate him Numb 16.46 And Moses said unto Aaron take a Censer and put fire therein from off the Altar and put on incense and go quickly unto the Congregation and make an atonement for them for there is wrath gone out from the Lord the plague is begun 2 Sam. 24 25. And David built there an Altar unto the Lord and offered Burnt-offerings and Peace-offerings so the Lord was intreated for the Land and the plague was staid from Israel As to the other End or Effect viz. Expiation that also belong'd to Sacrifices they had a power or virtue in them to cleanse and purifie from Sins guilt to procure pardon and remission whence they were called Expiatory and had it not been for this effect they could not have passed under that denomination A full proof of it you have in that one Sacrifice the Heifer which was to be offered for the cleansing of the people when murder had been committed but the acter of it was conceal'd Deut. 21.7 8. And they shall answer and say Our hands have not shed this blood neither have our eyes seen it Be merciful O Lord unto thy people Israel and lay not innocent blood unto thy people of Israels charge and the blood shall be forgiven them So shalt thou put away the guilt of innocent blood from amongst you c. was not here expiation and wherein did that lie but in the putting away of the guilt of innocent blood and in the obtaining of pardon for 't is said and the blood shall be forgiven them This is that which is set forth by cleansing from sin Levit. 16.30 For on that day shall the Priest make an atonement for you to cleanse you that you may be clean from all your sin before the Lord Numb 3.5 for blood defileth the band and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it The Apostle sets it forth by purifying of the flesh Heb. 9.13 by which he means the taking away of that ceremonial ritual or civil guilt which any did lie under And he puts it out of all doubt that expiation in the old Sacrifices did not point to the abolition of Sins power but to the ablation of Sins guilt for having said that * Heb. 9.22 almost all things are by the Law purged with blood he tells you what he meant by that purging adding without shedding of blood is no remission or expiation of sins guilt and this is the notion which alwayes he drives at in that Epistle in those several words which he there uses viz. sanctifying purifying purging c. Indeed this was the * Vide Essen Tri. Crucis l. 1. sect 4. c. 8. p. 6. chief and most proper effect of Sacrifices other things might be done by them but this was the main therefore it so often comes in upon this account And the Priest shall make an atonement for them and it shall be forgiven them Levit. 4.20 so Vers 26. 31 35. * Causa cur noluerit Deus alteri Sacrificari quam sibi ea potissimum videtur quod Sacrificia imprimis fierent ad expiandâ peccata solus verò Deus jus habeat ea condonandi Vossius de Idol l. 1. p. 977. And this might be one Reason why God prohibited the offering of Sacrifices to any but to himself because the end of them being the forgiveness of sin and none being able to reach that end but himself therefore none should be sacrific'd unto but himself Four things laid down concerning Atonement and Expiation by Sacrifices For the better understanding of this double Effect of the Law-Sacrifices I desire four things may be considered 1. That the atonement and expiation effected by those Sacrifices must be conceived of as done by them in that notion which was proper to them as Sacrifices None can deny but that they did atone and expiate but how did they so do there 's the question I answer this was done by them as they were substituted in the place of Offenders and were slain in their stead and for their sake other accounts I know by some are given of this but that now set down is the true as appears by what hath been already spoken under the two foregoing Heads 2. That this atoning and expiating virtue was not limited only to the Sacrifices us'd at the anniversary great Expiation but it belong'd to the other Sacrifices For instance to Burnt-offerings I take in those that were made use of before the giving of the Law about Sacrifices see Job 1.5 42.8 after the giving of the Law to Free-will-offerings Levit. 1.3 4 c. to the Meat-offering and Drink-offering Levit. 2. per tot Levit. 23.13 Numb 15.7 10 13 14. to the Peace-offering Levit. 3.15 16. to the Sin-offering and Trespass-offering Levit. 4.6 to the Ram which was therefore call'd the Ram of atonement Numb 5.8 there 's no end of such instances 3. That yet the atonement and expiation proper to those Sacrifices is to be limited according to the bounds which God himself was pleas'd to set for 't was but in such cases and for such sins wherein he did admit of them in order to these effects of which more by and by 4. That these effects were not produc'd by any inherent or innate virtue in the Sacrifices themselves but only as they were instituted by God and as they derived efficacy from the Sacrifice to come Christ himself Take away these two things and what could these Sacrifices have done
what could there be in them to pacisie an angry God or to to purifie a guilty Sinner what was the blood of a Beast as considered in it self to expiate the sin of a Man The Apostle plainly tells us Heb. 10.4 It is not possible that the blood of Bulls and Goats should take away sin therefore he sayes there was no perfection by the Levitical Priesthood Heb. 7.11 and the Law made nothing perfect Heb. 7.19 in which were offered gifts and Sacrifices that could not make him that did the service perfect as pertaining to the Conscience Heb. 9.9 So that whatever virtue those Sacrifices had further than the taking away of civil guilt ritual uncleanness securing from Church and State-penalties it wholly depended upon the institution of God and the merit of Christ The brazen Serpent heal'd such as were stung yet not from any intrinsick power in it self but only as God was pleas'd to give that power and efficacy to it and so 't was here in the case of the old Sacrifices These four things I have laid down both to clear up the Sacrifices themselves and also because they are of great use to set us right in our conceptions about Christ the great Sacrifice which must be opened by them Answerably now to these two great Ends and Effects of the Mosaical Sacrifices the same were designed to be done and were actually done by the Lord Jesus when he offered up himself to God upon the Cross whereby he also 1. atoned God 2. expiated the sin of the Elect. As God was angry and offended with the Sinner so Christ by his death procur'd atonement pacification reconciliation as the Sinner lay under guilt so Christ brought about the purgation or expiation of his guilt both of these were done by him and that too not only really but in a much higher way than what was done by the old Sacrifices therefore he was a true proper expiatory Sacrifice yea the most eminent expiatory Sacrifice Of atonement and reconciliation by Christs Sacrifice 1. For atonement or reconciliation By Adams Fall a sad breach had been made 'twixt God and Man Sin had greatly incens'd the holy God against his sinful Creatures nay there was a mutual and reciprocal enmity contracted between them Things being in this dismal state the blessed Jesus interpos'd himself in order to the appeasing of an offended God and the reconciling of him and the Sinner the two parties that were at variance For the effecting of which he did not only as a bare Internuntius treat with both or only offer up prayers to the one in which respect Moses atoned God Exod. 34.10 11 12 13 14. and intreaties to the other 2 Cor. 5.20 and so proceed by some verbal interposures but when nothing else would do it he was willing even to lay down his own Life to die as a Sacrifice upon the Cross by this means to bring God and Man together again in amity and love By which death of Christ the offended God was perfectly atoned and reconciled to the Sinner so as that now upon the satisfaction made to him therein he could without any injury to his Justice and Holiness receive the Sinner into his favour and not inflict upon him that wrath and punishment which he had made himself obnoxious unto this is the true notion of atonement and reconciliation by Christ and all that we * Non statuimus Deum irato propriè factum esse propitium sed Christi Satisfactione causas irae divinae obliteratas esse ut salvâ justistiâ suâ possit gratiam exhibere Essenïus p. 253. mean by it But that this was thus done by him what one thing is there in all the matters of Faith wherein the Gospel is more clear and full 1 Joh. 2.2 And he is the propitiation for our sins 1 Joh. 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Rom. 3.25 Whom God hath set forth to be a propitiation through Faith in his blood c. Rom. 5.10 11. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life And not only so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement 2 Cor. 5.18 19. All things are of God who hath reconciled us to himself by Jesus Christ God was in Christ reconciling the world to himself Col. 1.20 21. And having made peace through the blood of his Cross by him to reconcile all things unto himself c. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath be reconciled in the body of his flesh through death So Eph. 2.13 14 c. Isa 53.6 the chastisement of our peace was upon him i. e. by his penal sufferings our peace was made with God 'T is true which our * Socin de Serv◠p. 1. c. 8. Adversanies would fain improve to their purpose that all along in these Scriptures the reconciliation is said to be on Mans part as if Sinners were reconcil'd to God not God to them but there 's a special reason for that viz. * Baxters Life of Faith p. 189. because they were the first in the breach they fell out with God before he fell out with them as also because the averseness to reconciliation is on their part wherefore if they be willing to be reconcil'd to God and are actually reconciled to him there 's no question of it but that he is willing to be reconciled to them and is so actually Some would have the reconciliation as on God's part to be spoken of Heb. 2.17 that he might be a merciful and faithful high Priest in things pertaining to God to make reconciliation for the sins of the people where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to the Hebrew Enallage as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as * De Satisf p. 93. Grotius well observes Howerver supposing that this Text doth not so expresly hold forth the thing yet there is enough in those convincing Reasons Arguments and Consequences which the Word elsewhere affords to prove the reconciliation to be mutual as is fully proved by divers Which reconciliation you see was accomplished by Jesus Christ yea by his death and blood so that he exactly answers to the first effect of the Jewish Sacrifices Of the Expiation of Sin by Christ's Sacrifice 2. The for the Second the expiation of sin that also was done with great advantage by Christ his death carried indeed a Sin-expiating virtue in it and was most truly of an expiatory nature Let us a little look into the Scripture see what it saith about this and that we shall find not only to assert the thing but so to assert it as withal to set down and determine the nature and true notion of it I mean this
the Scripture doth not only in general speak of Christ's taking away or expiating of Sin but it shews in what manner he did it and wherein the nature of that expiation did consist as namely that he did expiate it in that way which was agreeable to what was done in and by the old Sacrifices and that according to the notion proper to their expiation so his must be understood For in speaking thereof it uses those expressions which point to those Sacrifices and to their expiation thereby noting 1. that Christ did expiate in that very way wherein they did and 2. that therefore his expiation in the nature of it must run parallel with theirs Take a few Instances Heb. 9.13 14. For if the blood of Bulls and Goats and the ashes of an Heifer sprinkling the unclean * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purge your Conscience from dead works to serve the living God Vers 22 23. And almost all things are by the Law purged with blood and without shedding blood is no remission It was therefore necessary that the patterns of things in the Heavens should be ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purified with these but the Heavenly things themselves with better Sacrifices than these Heb. 1.3 When he had by himself * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purged our sins or as 't is in the Greek he having by himself made purgation or expiation of our sins 1 Joh. 1.7 and the blood of Jesus Christ his Son †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanseth us from all sin by which cleansing the Apostle meant the expiation or remission of sin for Vers 9. he puts them together he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Heb. 10.22 having our bearts * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkled from an evil Conscience and our bodies †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washed with pure water Revel 1.5 Vnto him that loved us and ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washed us from our sins in his own blood Now pray observe from these Scriptures 1. That the expiating of sin under the terms of purifying purging cleansing washing sprinkling is expresly attributed to Christ 2. That he as being a Sacrifice by dying and shedding his blood so did expiate sin 3. That the proper and primary effect of his death and blood was the expiation of sins guilt and as a consequent thereof its remission Matth. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins So Rom. 3.25 4. That as the Jewish Sacrifices were truly expiatory they in their way taking off sins guilt and the punishment due thereupon wherein the formal nature of their expiation did consist so answerably Christ Jesus was a true expiatory Sacrifice he in his way too taking off sins guilt c. wherein the formal nature of his expiation did and must consist also This I ground upon a twofold consideration 1. Because by those very Words which were proper to those Sacrifices and by which their expiation of sin was seth forth I say by those very Words the Sacrifice of Christ and the efficasy thereof is described therefore it must be as truly expiatory of sin as they were this is sufficiently proved in the places that have been cited And I might further add that the words there used are the very same with those which the Greek prophane Authors do always use when they are speaking of their expiatory Sacrifices and of the effect of them of which many instances are given by the * Stuck de Sacrif fol. 148. Grot. de Sat. p. 128 129. with many Others Learned 2. Because the Apostle who most uses these words and in the place too where he most uses them I mean in his Epistle to the Hebrews doth professedly draw a parallel 'twixt Christ and the Law-Sacrifices shewing there was a great analogie and resemblance betwixt them True he asserts a greater excellency and efficacy in the one than in the other and as to the manner of working he shews there was a vast difference between them but yet as to the great effect of a Sacrifice expiation of sin in that so far as the nature of the things would admit of they did agree Well then if they did purifie and expiate so must Christ and as they did purifie and expiate in taking away guilt by death and blood so must Christ otherwise where would the analogie be between them was it not thus there would be expiation in the type and none in the antitype and one way of expiation in the type and another in the antitype both of which are directly contrary to the Apostles scope and design in the forenamed Epistl◠Some possibly will ask why I multiply so many words and stay so long upon this point I 'le tell them I do it to vindicate both the reality and also the true notion of our Saviours expiatory Sacrifice For the SOCINIANS who have not left us one fountain of Evangelical Comfort un-poyson'd herein deal with their usual subtilty very fair words are spoken by them as though they were for and did own Christ's * Socin de Serv. p. 2. c. 11.13 14 16 17. Crellius contra Grot. cap. 10. sect 2. expiation of sin but when they come to open it and to shew what they mean by it they make it a quite other thing than what indeed it is they keep the Word but quit the Scripture-sense thereof Christ say they did expiate sin but how why by begetting Faith in the Sinner by working repentance in him by turning and drawing him off from sin by delivering from the effects of it by declaring the Will of God about remission and the way thereunto as his death was an antecedent to his exaltation in Heaven where say they he only expiates sin c. in such things as these but not in Christ's undergoing the punishment due to the Sinner and dying in his stead they make his expiation of Sin to lie Now though much might be and * Grot. de Sat. p. 136. Hoorneb p. 581. c. Franz p. 207. 450. Dr. Stillingst against Crell c. 6. p. 507. c. Turret p. 202. c. Jacob. ad Portum p. 464. c. is said against each of these particularly yet that which I have in the general insisted upon is a sufficient confutation of them all viz. Christ must expiate sin in that way and sense wherein the Sacrifices under the Law did now did they expiate any other way than as they were substituted in the Offenders room and as they dy'd in his stead therefore that must be the way wherein Christ our Sacrifice doth expiate also
himself our High-Priest is entred into Heaven the Sanctuary not made with hands and there he executes his Priestly Office after a sort for expiation and atonement also To which I reply Christ's entrance into Heaven cannot be deny'd nor that that doth much resemble what was done by the High-Priest under the Law all that being but typical of this Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven itself now to appear in the presence of God for us And therein we have the second part of his Priesthood the oblation of himself here on earth being the first and his intercession in heaven the second which two must not be divided but conjoyn'd the former must not justle out the latter nor the latter the former Which second part of his Priesthood was necessary partly in respect of Christ himself for the compleating and consummating of his Priesthood the perfection and excellency of which depended upon it for saith the Apostle Heb. 8.4 If he were on earth he should not be a Priest i.e. not a Priest of the highest rank he would come short of the High-Priest and be but as one of the ordinary Priests if he should only offer without and after that not enter into the Sanctuary as the High-Priest did and he only And partly too in respect of Believers that he might not only make his oblation for them in order to impetration which he had done on earth but that he might further present and plead the merit of that oblation in order to application and the actual giving out the benefits purchas'd and merited thereby which was to be done in Heaven therefore this we readily grant and firmly believe But that our Lord 's whole Priesthood doth lie in this or that he only in this place and state doth expiate sin or that his resemblance herein to the High-Priest is sufficient that we utterly deny For 1. The Scripture as hath been proved in drawing the parrallel 'twixt Christ and the Law-Sacrifices doth not instance only in what was done by the High-Priest in the Holy of Holy's but also in what was done by the other Priests in the Temple and in those sacrificial acts which were proper to them as well as to him Nay 2. It mainly instances in these making the resemblance chiefly to lie in the mactation and oblation of those Sacrifices which was done without and therefore it must be Christ's death on the Cross and not his intercession in Heaven which must be meant by them 3. As that which is asserted by our Opposers would utterly destroy all analogie 'twixt Christ and those Priests and the far greatest part of Sin-expiating Sacrifices so it would in truth leave Christ no Sacrifice or oblation at all inasmuch as what he doth in Heaven cannot in any strictness or propriety of speaking come under the notion of an oblation or Sacrifice There indeed is the presenting commemorating pleading of the Sacrifice which he offer'd here on earth but that 's all he improves the Sacrifice there upon the Throne but he made it here upon the Cross he applys the expiation there but he wrought it here 4. 'T is true the High Priest entred into the Sanctuary and there expiated sin but 't was with the blood which had been shed and offered without some of that blood before offered upon the Priest's Altar he carried into the Holy of Holy's and there presented it before the Lord and so made atonement Had he gone in thither without this blood and only have shown himself before God it would have signified nothing what he there did was grounded upon the virtue of the preceding oblation which was only now in a more solemn manner represented before the Lord. Just so it is with our Lord Jesus he entred into Heaven and there intercedes as our High-Priest to his Father but the efficacy of this his intercession is founded upon his blood shed when he was here on earth take away his oblation here and take away his intercession there for 't is that which gives the efficacy and prevalency to this Therefore he 's said to enter into the holy place but how why by his own blood Heb. 9.11 he must first shed his blood here upon Earth and then carry the virtue and merit of it with him into Heaven and so he may expect to do something which upon his meer appearance in Heaven he could not have done So that there must be something in Christ's Priesthood and Sacrifice more than what is proper to him now he is above in correspondency to what was done by the High-Priest in his entring into the Holy of Holy's and there expiating sin I think if all be put together which hath been spoken upon this account the Truth which I contend for is written as with the beams of the Sun therefore I 'le say no more Of the Effect of Christ's Sacrifice viz. the condemning of sin the Second thing propounded to be spoken unto Thus I have finished the first thing propounded for the clearing of the Observation namely Christ's being a Sacrifice for sin Where I have shown that he was a Sacrifice what a kind of Sacrifice he was and when or where he was such a Sacrifice The Second thing propounded to be opened was the Effect or Efficacy of this Sacrifice viz. the condemning of sin and for sin condemned sin in the flesh In this I 'le be but very brief because it falls in with what hath been already insisted upon Here was a strange and wonderful Sacrifice the most costly one that ever was offered up to God therefore surely something that is extraordinary and great must be effected by it and so there was What was that why Sin was cut off taken out of the way as condemned persons use to be its guilt abolish'd or expiated wherein you have heard the condemning of it doth mainly consist How this is set forth by such terms as answer to the Law-Sacrifices I have already shown Heb. 1.3 When he had by himself purged our sins 1 Joh. 1.7 and the blood of Jesus Christ his Son cleanseth us from all sin Rev. 1.5 Vnto him that loved us and washed us from our sins in his own blood but there are some other terms by which 't is set forth which have not as yet been mentioned As namely the taking away of sin Joh. 1.29 Behold the Lamb of God that taketh away the sin of the world 1 Joh. 3.5 And ye know that he was manifested to take away our sins which taking away of sin was a thing far above the power of the Levitical Sacrifices Heb. 10.4 For it is not possible that the blood of Bulls and of Goats should take away sins So also the finishing and making an end of sin Dan. 9.24 to finish the transgression and to make an end of sins where the finishing of transgression is not the filling up of its full measure
of which you reade Gen. 15.16 1. Thes 2.16 neither is it the compleating or perfecting of it as we commonly take the word in which respect Christ is said to be the author and finisher of our faith Heb. 12.2 and to finish what he had to do and suffer Joh. 17.4 19.30 but 't is as follows the making an end of sin such a finishing as is destructive not perfective by Christ's Sacrifice sin was destroy'd he thereby made an end of it or seal'd it up as the word signifies so as that it should never be seen or come forth again to the hurt of God's people Again 't is set forth by the putting away of sin Heb. 9.26 but now once in the end of the world hath he appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away sin by the Sacrifice of himself the word is rendred by disannulling Heb. 7.18 by making void or abrogating Mark 7.9 set it as high as you will the virtue and efficacy of Christ's Sacrifice will reach it by the oblation of himself he hath quite disannull'd or abrogated and put away the guilt of sin Put all together here 's purging cleansing washing taking away putting away finishing making an end of sin all of which are the same with the condemning of sin in the Text do not all prove the real expiation of the Sin of Believers as the result and issue of the Sacrifice of Christ I having in what goes before said enough for the opening of the true notion of our Saviours expiating of sin under the present Head I have but two things further to speak unto the one referring to the nature of the act the other to the extent of the act Of the nature of the expiation of Sin by Christ 1. As to the nature of the act know that Christ hath so expiated sins guilt as that it shall never be imputed to the believing Sinner in order to the inflicting of eternal punishment upon him this must be rightly apprehended or else we shall run our selves upon great mistakes When you read of the expiating condemning taking away of sin and so on in the other expressions named but now you are not only to understand them as pointing to the removal of sins guilt in their proper and primary intention but also as holding forth no more about that removal of guilt than the non-imputation thereof to punishment Christ indeed by the Sacrifice of himself hath done all that which I am speaking of but how not but that believers have yet guilt upon them that that guilt as consider'd in it self makes them lyable to the penalty threatned that the formal intrinsick nature of guilt viz. obligation to punishment doth yet remain and is the same in them which it is in others all therefore which it amounts unto is only this that this guilt shall not be charged upon such or imputed to them for eternal condemnation Sin is Sin in the godly as well as in the ungodly thereupon there 's guilt on them as well as on the other upon this guilt they are equally obnoxious to the Laws sentence but now here comes in the expiation by the Obedience Death Satisfaction of Christ by which things are brought to this happy issue that though this be so yet these persons shall be exempted from wrath and Hell and the punishment deserved shall not be inflicted Thus far we may safely go but beyond this we cannot we may for the encouraging of Faith the heightning of Comfort set this Sin-expiatory act of Christ very high but we must not set it so high as to assert Contradictions But these things will be more fully stated when I shall come to the handling of the main Doctrine of Justification Of the extent of this act with respect to the Subject and Object 2. For the extent of the act that must be consider'd two wayes either as it respects the Subject for which this expiation was wrought or as it respects the Object the thing expiated 1. As to its extent in reference to the Subject And so Christ's expiatory Sacrifice reaches 1. both to Jew and Gentile not to the one or to the other exclusively but to both 1 Joh. 2.2 And he is the propitiation for our sins and not for ours only but also for the sins of the whole world 2. To those who liv'd under the Law as well as to those who now live under the Gospel the former had the benefit of Christ's expiation of sin as well as the latter Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God where by Sins past you are to understand those that were committed under the first Testament before Christ's coming in flesh so the Apostle opens it Heb. 9.15 And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Nay 3. there is a a sufficiency of virtue and merit in Christ's Sacrifice to expiate the sins of all men in the world Yet 4. in point of efficacy it extends no farther than to true believers others may receive some benefits by a dying Christ but this of the full and actual expiation of Sin belongs only to those who have saving faith wrought in them As this which I here assert is matter of Controversie I have no mind to engage in it as it is practically to be improv'd and enlarg'd upon so I shall speak to it in the Vse therefore at present I 'le say no more to it All Sins whatsoever expiated by Christ's Sacrifice 2. As to its extent in reference to the Object or the thing expiated it reaches to all and every sin Christ is such a Sin-offering as doth take off from those who believe in him all guilt whatsoever by his Sacrifice for sin he condemned sin that is all sins whatsoever 't is indefinitely express'd to be understood universally Take sin collectively in the whole heap or mass of it or take it distributively for this or that particular sin all is expiated and done away by Christ's blood the expiation is so full and compleat that there is not the guilt of any one sin little or great left unremov'd 1 Joh. 1.7 the blood of Jesus Christ his Son cleanseth us from all sin Acts 13.39 And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Whether the Jewish Sacrifices did expiate all Sins Whether the Levitical Sacrifices did thus universally expiate sin is a controverted point wherein the Socinians hold the Negative the Orthodox the Affirmative The * Socin de Servat p. 2. c. 11 12 18. former say those Sacrifices did free from the guilt of lesser sins such as were sins
death he might give a further proof or evidence thereof Besides if this was the main thing designed and effected thereby then in the remission of sin reconciliation with God c. we should owe as much to Christ's Miracles as to his Death than which nothing can be more repugnant to the whole tenour of the Word 2. This would take away the peculiarity or speciality of Christ's death For if there was nothing in it more than bearing witness to the truth or confirmation of the Gospel-doctrine then all the Apostles and Martyrs who ever died did the same in as much as they by dying bore witness also to the truth and confirmed the Gospel-Doctrine then as he saith to us * Matth. 5.47 What do ye more than others we may say the same to him What blessed Jesus dost thou more than others and would not this be a fine question Certainly the death of the Mediator and the death of the Martyr are two different things not only quoad gradum but quoad speciem but if it was as this sort of Men would have it there might be a gradual difference betwixt them but nothing more Must Christ's dying for us amount only to his dying as a Martyr for the truth here 's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but where 's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul laid down his life upon this account and yet saith he * 1 Cor. 1.13 Was Paul crucified for you 3. Nay thirdly if Christ had dy'd only upon this ground and for this end then several of the Martyrs had gone beyond him How readily and chearfully did many of them die how desirous were they of laying down their lives for the Gospel they did not fear death all their fear was that God would not so far honour them as to call them out to suffer it for his sake And when they came to die what abundance of inward peace and comfort had they how were their Souls brim-full of heavenly consolation they had as much thereof as ever heart could hold so much that all their outward torments were nothing to them But was it thus with Christ true he was very ready and willing to die yet there was a time when he pray'd again and again that the Cup might pass from him * Matth. 26.39 42 44. Father if it be possible let this cup pass from me and he had an innocent sinless fear of death for be was heard in what he feared Heb. 5.7 And had he such raptures and extasies of joy at his death as several of the Martyrs had O no! his Soul was * Matth. 26.38 exceeding sorrowful he was under bitter †Luk. 22.44 agonies and conflicts had great terrors in his Spirit c. Now had he dy'd only as they did meerly to have borne his testimony to the truth and for the confirmation of the Doctrine of the Gospel would it have been thus what Saints so full of joy and God's own Son so full of sorrow Saints in their sufferings to have such a mighty presence of God with them and God's own Son to cry out My God my God why hast thou forsaken me Surely there must be something special and extraordinary in his death above theirs and so there was for he had the guilt of all Believers upon him lay under the wrath of God bare the punishment due to Sinners was under the curse of the Law c. these were the sad ingredients in his death which put such a bitterness into it Had there been nothing more in it than bare Martyrdom or what is proper to that how would he have been said to be * Gal. 3.13 a curse for us what singular thing would there have been in his †Phil. 3.8 being obedient to death even the death of the Cross 2. Secondly 't is said Christ dy'd for this end that he might set before men an example of obedience patience submission to God's Will zeal and the like I answer that this was one end is very true but that this was the only end is very false Christ did not design his death to be only exemplary to us but that it should also be satisfactory to God he had in his eye the expiation of our sin as well as our imitation of his example Christ saith the Apostle also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 but was that all no Vers 24. who his own self bare our sins in his own body on the tree here was substitution in our stead susception of our guilt as well as the propounding of an example If Christ should further the happiness of Sinners only in this exemplary way what then would become of the Fathers and of all those who liv'd before he came and dy'd in the flesh who therefore could reap no benefit by his example And this would make the effects of his death to terminate wholly in us and not at all to reach to God whereas he is a Priest in things pertaining to God Heb. 2.17 3. They say Christ dy'd for this end that by his death he might strengthen and encourage faith and thereby raise up men to the assurance of the remission of sin freedom from eternal death the possessing of eternal life c. Answ We grant that Faith receives eminent support and encouragement from this that it gives the highest satisfaction that is possible as to the certainty of Gospel-blessings yet this must not be look'd upon as the primary much less as the only end of Christ's death For 1. the blessing must be procur'd before there can be any assurance of it the thing must be suppos'd to be before persons can be sure of it now how was that brought about but by the death of Christ and if so then the only end thereof was not assurance but there must be another antecedent end viz. the purchasing or effecting of the thing which was to be the matter of that assurance And by that the Scripture mainly represents Christ's death Matth. 26.28 This is my blood of the new Testament which is shed for many for the remission of sins mark it 't was shed for the procuring of this great blessing not for the assuring persons of it 2. This assurance is as much if not more the effect of Christ's resurrection as of his death Indeed for him to die that contributes very much but 't is his dying and rising again that hath the greatest influence upon it 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by what by the resurrection of Jesus Christ from the dead As to purchase and impetration we owe more to Christ's death than to his resurrection but as to assurance and subjective certainty we owe more to his resurrection than to his death therefore the Apostle brings this in with a rather Rom. 8.34 It is Christ
offering up of himself to God did so fully free from all guilt and from all punishment too whatsoever as that there is no need of any satisfaction at all to be added to his The truth of ours the falshood of their Opinion might very largely be made out from these following Considerations 1. In the Jewish Sacrifices with which our Lord's doth correspond there was no Satisfaction or compensation but only what was in and by the Sacrifices themselves Indeed in them God ordered in case any private person had been injur'd that * Lev. 6.5 Satisfaction should be made to him by the Sacrificer but otherwise as to the expiation of all guilt before God exemption from all punishment the Sacrifices themselves their absolute and relative notion too being taken in were sufficient Respect being had to Christ and moral conditions being performed they alone did acquit from guilt and from eternal punishment and they too of themselves did acquit from temporal punishment without the intervention of any †Dominus qui exactissimè omnes expiandi ritus per Mosem exequitur nuspiam tamen hanc aut illam Satisfaciendi rationem constituit sed totam in Sacrificiis compensationem requirit Turret de Sat. p. 329. other Satisfaction if the guilty person did offer up his Sacrifice that was judg'd enough to free him from all the penalties which otherwise he was obnoxious unto And shall more be done by the type than by the antitype must they not agree in this as well as in other things 2. All punishment in order to Satisfaction is inconsistent with the nature and tenor of the remission of sin This gracious act is set forth by blotting out of sin Isa 43.25 by covering it Psal 32.1 not imputing it Rom. 4.8 not remembring it Isa 43.25 casting it into the depths of the sea Mic. 7.19 It goes so high in its degree as that God promises upon the Sinners repentance his sin should not be so much as mentioned Ezek. 18.22 if it should be sought for it should not be found Jer. 50.20 and 't is so universal in its extent that where one sin is pardoned every sin is pardoned Isa 38.17 Mic. 7.19 Col. 2.13 Now how is punition reconcileable with this for God to do all this and yet to punish in a vindictive way or in order to Satisfaction for I only speak of punishment in that notion is a contradiction I know what our Adversaries say that in remission God acquits from the guilt but not from the temporal punishment I reply this is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that rotten foundation upon which their whole superstructure is built I am not afraid notwithstanding the Decree and Anathema of the * Sess 4. c 8. can 13. Council of TRENT to averre it to be an utter falshood for if the guilt be done away as they affirm what room is there then for punishment that being the ground of this if it be removed this must be removed also pray let me ask a person by pardoning grace being made guiltless whence should the punishment of this person arise That common maxime which our Writers so much insist upon viz. Sublatâ culpâ tollitur pana is of most unquestionable truth and back'd with the concurrent suffrages of the Antients the guilt being taken away the punishment is taken away also saith * Exempto reatu eximitur poena Tert. de Bapt. c. 5. Tertullian and where there is pardon there is no punishment saith †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 8. adâ— Rom. Chrysostome And indeed to assirm the contrary is to make the remission of sin little better than a ludicrous thing 't would then be as if the Creditor should say to his debtor I freely forgive thee all thou owest me only I must throw thee into prison there to lie all thy dayes or as if the Judge should say to the Offender I acquit thee from all thy crimes only thou must die for them just so it would be here if God should remit the fault and yet exact the punishment I do not deny but that he may lay many evils even upon pardoned persons but then I deny them to be properly and strictly punishments for the matter of them they may be so but formally they are not so ohastisements they are but not punishments medicinal but not penal they do not come from God's vindictive wrath nor doth he design them for the satisfaction of his Justice but they proceed from other Causes and are design'd for * ad demonstrationem debitae miseriae vel ad emendation em labilis vitae vel ad exercitationem necessariae paticutiae temporaliter hominem detinet poena etiam quem jam ad damnationem sempiternam reum non detinet culpa Aug. tr postr in Joh. Poenae ante remissionem peccatorum sunt supplicia peccatorum post remissionem suut certamina exercitationésque justorum Id. L. 2. de peccat Mer. rem c. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 41. in Matth. other Ends as namely to quicken them to repentance to make them more sensible of the evil of sin to refine them more from their dross to heighten their graces to draw out their patience to make themselves and others to fear c For God thus to afflict or correct is very well consistent with pardoning grace but to punish under any notion of satisfaction save only that of Christ's is not In different respects we may and do both affirm and deny punishment to be incident to God's people for when we have to do with the Antinomian in such a sense we affirm it but when with the Papists who would have it to be satisfactory to divine Justice we utterly deny it 3. Thirdly humane Satisfactions are but meer humane inventions groundless unnecessary because Christ himself hath made satisfaction yea full and plenary satisfaction his expiatory Sacrifice being compleat and perfect why should any thing be added to it Heb. 10.10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all Vers 14. For by one offering he hath perfected for ever them that are Sanctified for by that he procured remission of sins Now saith the Apostle Vers 18. where remission of these is there is no more offering for Sin that is no need of any further expiatory Sacrifice Hath the Lord Jesus by the Sacrifice of himself satisfied or not if he hath for that our Opposers dare not deny then I argue shall He satisfie and the Sinner too will God have the debt twice paid shall the surety pay it and the debtor too this double satisfaction would impeach both the * Non patitur justitia Dei ut duas exigat Satisfactiones propter unum debitum cùm unâ ei abundantissâ—ne est satisfactum Thes Sedan Vol. 2. p. 357. Justice and also the Grace of God I ask further hath Christ fully satisfied or not if he hath for
in every expiatory Sacrifice there was the destruction or consumption of the thing sacrificed either in part or in the whole there being therefore no such thing in the Lord's Supper it cannot be look'd upon as a true and proper expiatory Sacrifice Pray what is destroy'd therein doth Christ's body and blood cease to be what they were in his Sacrifice upon the Cross there was a destruction in the separation of his Soul and Body for a time but what is there like to this in the Sacrament * De Missâ l. 1. c. 2. BELLARMINE having taken notice of this Argument thinks to elude it with a very pretty distinction viz. †De Missacirc l. 1. c. 27. that Christ's body in it-self is untouch'd in the Sacrament it loosing nothing of its esse naturale when 't is eaten there yet it doth loose its esse sacramentale the bread being eaten by which it was signified and made visible Answ As if the ceasing of something which was but external visible and representative the thing it self remaining untouch'd and the same that it was before would amount to that destruction which was in the Levitical Sacrifices and which was necessary to be made upon the body of Christ at his death in order to his being an expiatory Sacrifice Surely either we are a sort of men so weak and sottish as that wee 'l believe any thing or they are a sort of men so wedded to their Opinions as that they 'l say any thing that will but suit with their purpose otherwise so great a Man had never given so pitiful an Answer to so considerable an Objection 3. Thirdly if the Sacrament be a real propitiatory Sacrifice then so many Sacraments so many propitiatory Sacrifices and as oft as that is administred so oft there is a real substantial oblation of Christ's body and blood in a propitiatory way but this is directly contrary to what the World saith therefore 't is by no means to be admitted For that speaks but of one only propitiatory Sacrifice of Christ's once offering himself namely when he died upon the Cross which one offering was so full and perfect so effectual to all intents and purpoles for redemption propitiation c. as that it is not in any wise to be repeated or reiterated Heb. 7.27 Who needeth not daily as those high Priests to offer up Sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself Heb. 9.12 by his own blood be entred in once into the holy place having obtained eternal redemption for us Vers 26 27 28. For then must he often have suffered since the foundation of the world but now once in the end of the world hath be appeared to put away sin by the Sacrifice of himself And as it is appointed unto men once to die but after this the judgment So Christ was once offered to bear the sins of many c. Heb. 10.10 12 14. By the which will we are sanctified through the offering of the body of Jesus Christ once for all But this man after he had offered one Sacrifice for sins for ever sat down on the right hand of God For by one offering he hath perfected for ever them that are sanctified Now how shall we reconcile the multiplication of propitiatory Sacrifices the reiteration of Christ's offering with these Texts there is saith the Apostle but one only propitiatory Sacrifice that which our Saviour offered upon the Cross nay say our Adversaries but there is the MASS is a propitiatory Sacrifice also the true propitiatory Sacrifice saith he was made but once nay but say they 't is not so it is renew'd repeated and made over and over again Christ sayes he did once and but once offer up himself nay say they but he is offered again and again as often as the MASS is celebrated in which his body and blood are as really offered as they were when he dy'd upon the Cross Christ saith he by the one oblation of himself hath obtained eternal redemption put away sin perfected for ever them that are sanctified nay say they but he hath not for besides that there must be the propitiatory oblation of him in the Sacrament Now let every person judge whether these things be not flat contradictions to the Word of God according to what we charge them with For the solving of this therefore they give us another pretty distinction viz. of our Saviours bloody and unbloody Sacrifice of that which was offered on the Cross and that which is offered at the Mass that they say 't is very true was but once and is not to be iterated but 't is not so with the latter wherefore the Apostle in all that hath been cited must be understood as designing to exclude only the multiplying and repeating of the bloody but not of the unbloody Sacrifice and so the Mass is not at all concerned therein To which I answer in shunning one contradiction they run upon another for what can be more contradictory to the Word as also to the nature of the thing than an unbloody propitiatory Sacrifice it sayes * Heb. 9.22 Without shedding of blood there 's no remission yes say they but there is in the Sacrament there 's no shedding of blood and yet thereby there is remission do they not still maintain that which plainly contradicts the Scripture and instead of stopping one gap do they not make another The Apostle after he had been speaking so fully of Christ's Sacrifice upon the Cross in the perfection and unrepeatableness thereof draws an inference universally to exclude all other propitiatory Sacrifices Heb. 10.18 now where remission of these is there is no more offering for sin they then must be highly bold who will presume to except and limit where the Spirit of God doth not and where the matter spoken of doth not require any such exception or limitation nay where indeed the matter will not bear any such thing as here it will not for if by Christ's oblation sin be fully remitted how can any further Sacrifice be joyned with it in order to remission To me this is a most necessary principle viz. when men will distinguish upon the letter of the Scripture so as to affirm what that denyes or to deny what that affirms or so as to enlarge what that straightens and to straighten what that enlarges it highly concerns them to look to this that their distinctions be well grounded upon other Scriptures and consonant thereunto for otherwise they must run themselves into dangerous errors without all possibility of being convinced and without this all Religion will be undermin'd and the Word of God made wholly insignificant Now to apply this Rule our Dissenters when we urge the forementioned places which are so clear and cogent for what we hold would put off all by distinguishing of a bloody and unbloody Sacrifice I desire to know what Scripture-ground or warrant they
Pray look into the Text and see what pressing motives there are in it for this 1. Here 's Christ dying as a Sacrifice making his Soul an offering for sin Now Sinners shall that live in you or will you live in that which made your Saviour to die shall he die for sin and will you yet live in sin shall his death as to you be in * Ergo tu dignum te gere tali pretio ne veniat Christus qui te mundavit qui te redemit si te in peccato invenerit dicat tibi Quae utilitas in sanguine meo quid profeci tibi dum descerdo in corruptionem c. Ambros de Virgi vain will you continue sin upon the Throne when Christ was upon the Cross do you desire to have him there again crucified afresh as the Apostle speaks Heb. 6.6 would you renew his wounds and cause them to bleed again was it not enough for such a person to be once sacrific'd can you made even through his precious blood to the gratifying of your base lusts O dreadful I remember that passage of DAVID 2 Sam. 23.15 c. where you find him longing for the waters of Bethlehem Oh that one would give me drink of the water of the Well of Bethlehem which is by the gate upon this his earnest desire three of his mighty men brake through the Host of the Philistines and brought him some of this water but saith the story he would not drink thereof but poured it out unto the Lord why so O saith he be it far from me that I should do this is not this the blood of the men that went in jeopardy of their lives So here sometimes your desires and inclinations are strongly carried out to such and such sins but pray consider there 's blood in the case those sins cost Jesus Christ his blood he did not only jeopard but actually lose his life will you then meddle with them be they never so sweet or pleasing to the flesh I hope you will not I 'm sure you should not To strengthen this further pray consider what Christ's end or ends were in his being thus a Sacrifice they refer either to God or to you to God as he design'd to satisfie his Justice appease his Wrath vindicate his Honour c. to you as he design'd your Sanctification Holiness the abolition of Sins power c. I say the abolition of sins power for though the primary end and the most immediate effect of Christ's Sacrifice was the expiation of its guilt yet in subordination to this however in conjunction with it the breaking of its power and freedom from its evil acts were by him also aimed at therein Gal. 1.4 Who gave himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes ye were healed Now was this one of Christ's great Ends in his sacrificing of himself and shall he not have it hath he accomplished his ends with respect to God and shall he not accomplish his ends with respect to you would you divide and compound with him to let him have half of what he design'd and purchas'd but no more would you separate between Justification and Sanctification that will not be allowed How smartly doth the Apostle argue for the death of sin from the death of Christ Rom. 6.3 to the 11. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin For be that is dead is freed from sin Now if we be dead with Christ we believe that we shall also live with him knowing that Christ being raised from the dead dieth no more death hath no more dominion over him For in that he died he died unto sin oâ—e but in that he liveth he liveth unto God Sirs was Christ sacrific'd for sin I 'le tell you what we should now do let us sacrifice our sins for Christ there 's a great difference in the sense of the one and of the other yet take but that aright and both are true Christ was a blessed Person and he was sacrific'd out of love but Sin is a cursed thing which therefore must be sacrific'd out of hatred 't was pity that Christ should die 't is pity that sin should live He was sacrific'd for our sin that he might take that away which was injurious to us we must sacrifice our sins for him that we may take that away which is so injurious and offensive to him But to go on in the Text 2. God condemned sin there 's very much in this also to set us against sin in whatever notion the word condemning be taken did God condemn it and shall we approve of it hath he pass'd a sentence of death upon it and shall we yet be for the life of it as if we would reverse or contradict his sentence or hinder the execution of it did he look upon it as a traitor rebel capital offender and shall we look upon it as an harmless and innocent thing hath he in the death of his Son given out such a declaration of his hatred of it and shall we yet love it and like it and live in it Yea 3. God condemned sin in the flesh of Christ now shall it be judged punished abolished in Christ's Flesh and yet * Rom. 6.12 reign in ours shall he in his flesh suffer for it and we in ours commit it what an absurd incongruous thing would this be Upon the whole matter therefore how do we all stand engaged by the strongest obligations that are possible to be holy and not to sin let it be condemned in our flesh as in a different respect it was condemn'd in Christ's as God hath condemn'd it so as that we shall not die for it so let us condemn it so as not to live in it And in special whenever it shall come to tempt you to what is evil pray remember that Christ was made a Sacrifice for it and let it appear by your holy and circumspect walking that you have a due sense thereof and that you do not from thence fetch any encouragement to sin against God which was one of
shall it be condemn'd and you too shall Christ suffer the penalty due to it and you too O no! as God was just to punish it once so he is gracious and just too not to punish it twice What this condemning of sin is you have heard if you follow the word the comfort lies thus a condemnatory Sentence is by God upon Christ's account pass'd upon it he hath adjudg'd it to die for all the mischiefes done by it both against himself and against you too this cursed Tyrant this heinous Malefactor is under a sentence to be cut off that it may no longer either dishonour God or hurt you and should not you rejoyce in this who fears a condemn'd person what do the accusations of a condemn'd man signifie sin is a condemned thing fear it not If you leave the Word and come to the main import of it then the comfort lies thus the guilt of all your sins is fully done away and expiated by Christ's Sacrifice this Lamb of God as offered hath taken it all away his blood hath cleansed you from all sin your Scape-goat hath carried all your iniquities into the land of forgetfulness Oh your guilt was charg'd upon Christ and it shall not be charg'd upon you too you are to mourn over it but yet know he hath fully satisfied for it what would you have more You have in the former Verse the power of sin abolish'd by the Law of the Spirit in this the guilt of sin abolished by the Sacrifice of Christ O how compleat is your redemption the plaister is every way as large as the sore What holy triumphs may you now make over all which may seem to endanger you Rom. 8.34 Who is he that condemneth it is Christ that * Mortuum Caesarem quis metuat sed morte Christi quid efficacius Cyprian de dupl Martyrio died c. 4. Observe 't is Sin that was condemn'd The Apostle speaks of it in the lump and mass and so he saith 't is expiated Our Lord's Sacrifice did not take off the guilt of this or that particular sin but of all sin his expiation was totall and universal Under the Law-Sacrifices the blood was to be sprinkled * Levit. 16.19 seven times thereby to prefigure the thoroughness and perfection of the expiation of sin by Christ's Sacrifice 5. This is brought in as God's act God sent his own Son and for sin condemned sin He that was the persona laesa the injur'd person the just Judge against whom sin was committed and who therefore was to punish it he who is the supream and authoritative Agent in and about the great concerns of Souls he appointed Christ to be a Sacrifice owned and accepted his sacrifice and upon that acquits Sinners from all guilt Oh there 's much in this to encourage the drooping Christian Rom. 8.33 Who shall lay any thing to the charge of God's Elect it is God that justifieth The Father cannot but be well-pleased with Christ's propitiatory Sacrifice since this was of himself Rom. 3.25 Whom God hath set forth to be a propitiation c. 6. This was done too in Christ's Flesh which also hath great sweetness in it 'T is added saith * Deodat inloc One for our further assurance to the end that we may not doubt of the forgiveness of our sins which are destroy'd in our proper Nature which the Son of God took upon him Had Christ done and suffered what he did in the Nature of Angels we might have question'd whether any good would thereby have accrued to us but all being done in * Addit Paulus in came quo certior sit nostra fiducia dum videmus peccatum in ipsâ Naturâ nostrâ fuisse devictum abolitum sic enim sequitur naturam nostram vere fieri participem ejus victoriae Calvin our Nature surely he did it for us and we shall reap the benefit thereof 7. To all this let me add one thing further and 't is a great one namely That by this Sacrifice of Christ you have not only the bare condemnation or expiation of sin but with that you also have a right and title unto and collation of all Gospel-blessings and priviledges whatsoever Was it only the taking off of guilt and the appeasing of divine wrath that would be very much but over and beyond these there is Christ's active fulfilling the Law being taken in a positive righteousness made over to you an interest in God's fatherly love the purchase of Heaven and in this sense we are for a redundancy of Christ's merit The benefits of Christ's Sacrifice to Believers are not only those which are privative such wherein they are freed from all evil but there are also those which are positive such wherein they are intitled to and instated in the possession of all good yea even of the heavenly blessedness it self Heb. 5.9 And being made perfect he became the Author of eternal salvation unto all them that obey him Heb. 9.12 having obtained eternal redemption for us it comes in as the effect of Christ's blood and Sacrifice In his great undertaking to redeem and save Sinners we may suppose him to have two things in his eye the one was that he should have a people in the world the other was that through him this people should partake of all blessings requisite to their happiness now both of these were effected and secured by his Sacrifice As to the first that was made sure by this according to that promise or prediction Isa 53.10 11. When thou shalt make his soul an offering for sin he shall see his seed c. He shall see of the travel of his soul and shall be satisfied in relyance upon which he himself said And I if I be lifted up from the earth will draw all men unto me Joh. 12.32 and that upon his death and Sacrifice he had a people and a numerous people too the Evangelical History doth abundantly testifie Then as to the second that also was promoted and secured by his Sacrifice inasmuch as thereby the Covenant of Grace the summary of all blessings was ratify'd and confirmed 'T was an * Et caesâ jungebant foedera portâ Virgil. See Mr. Medo on Mal. 1.11 ancient custom used amongst men at the sanction and ratification of their Covenants to make use of Sacrifices as we find Gen. 21.22 23 24 c. Jer. 34.18 Exod. 34.7 8. in allusion to which custom 't is said Psal 50.5 Gather my Saints together unto me those that have made a Covenant with me by Sacrifice Answerably now to this Christ by his Sacrifice confirm'd and ratify'd the Covenant of Grace 'twixt God and Believers wherefore he said This cup is the new Testament in my blood i.e. the seal and ratification of the new-Covenant Matth. 26.28 1 Cor. 11.25 and the Apostle doth in special insist upon this in Heb. 9.15 16 c. Well then by Christ's Sacrifice the blood of the Covenant as
any one person who ever did so fulfil the Law I know some are mentioned but all that is said of them doth amount only to integrity of parts not to perfection of degrees to eminency in Grace and Obedience but not to Law-exactness to Evangelieal but not to legal perfection Obj. But doth God enjoyn the Creature that which is * Bellarm. de Lib. Arb. l. 5. c. 18. impossible Answ Just thus the PELAGIANS of old argued for the possibility of mens keeping the Law and †De Nat. Grat. c. 43. De Peccat Mer. Rem l. 2. c. 6 7 9. AVSTINE writing against them was fain again and again to answer this very Objection We say what is ‖ Vid. Chamier tom 3. l. 11. p. 328. Thes Sedan Vol. 1. p. 479. Pet. Martyr in loc Quanquam si quis rectē c. simply and absolutely impossible God doth not impose upon the Creature but what he himself hath made impossible voluntarily and by his own default that the great Law-giver may and doth impose This impossibility doth no way entrench upon the goodness of God because the Sinner hath contracted and wilfully brought it upon himself I hope the Creditor may demand his debt though the debtor cannot pay it if through sloth prodigality bad husbandry he hath disabled himself thereunto that 's the Sinners case with respect to perfect obedience to the Law God may demand his right though the Creature hath lost his power This Objection at the first hearing seems to have something in it and it is very plausible to put an ugliness upon the PROTESTANTS doctrine but when 't is look'd into and duly weighed there 's nothing at all of strength in it Others for brevity sake I must omit It appears then that the fulfilling of the Laws righteousness in this sense viz. of the Saints perfect and personal fulfilling thereof in themselves is not according to truth and therefore must be rejected Second Interpretation The Laws righteousness is fulfilled in Saints personally but not perfectly 2. Secondly 't is said that the Law is fulfilled in and by the Saints inherently and personally but not perfectly Thus some of our own Divines do expound the words they making them to refer to that Obedience which belongs to Sanctification and which sanctified persons in themselves come up unto who though in the high and rigid notion they do not fulfil the Law yet in a soft and mild notion * Lex data est ut gratia quaereretur gratia data est ut Lex impleretur August de Spir. Lit. l. 1. c. 19. they do There is a begun inchoate Obedience in them thereunto which is continued and carried on higher and higher till it be consummate they do not only love and like the Law and consent to it that 't is good but they obey it in part which though it be but in part yet they being sincere therein and desiring to arrive at what is perfect God accepts of them as though they did perfectly fulfil it thus Evangelically though not Legally the Laws righteousness is fulfilled in them 'T is not unusual in Scripture to set forth inchoate partial imperfect Obedience by the fulfilling of the Law Rom. 2.27 And shall not uncircumcision which is by Nature if it fulfil the Law judge thee c. Rom. 13.8 He that loveth another hath fulfilled the Law Vers 10. Love is the fulfilling of the Law Gal. 5.14 All the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self Gal. 6.2 Bear ye one anothers burdens and so fulfil the Law of Christ Now in this sense the Saints in themselves in this life may be said to fulfil the Laws righteousness They who go this way differ in this * Id quod nonnulli de justificatione interpretantur c. ideoque de Sanctificatione vitae intelligitur Nam quod objici potest nos non esse perfectos ideoque c. illud non sequitur quia etsi legem non compleamus simpliciter ac simul complemus tamen secundum quid secundum omnia praecepta inchoatâ obedientiâ successive Gomar in loc Balduin Deodat c. Some interpret the words solely of inherent and personal Obedience †Pareus in Dub. p. 780. P. Martyr Others take in that also which is by imputation I cannot deny the truth of what is here said as to the thing but whether it be the proper interpretation of the Text that I question I think not My reasons why I so think are these 1. The Apostle speaking of that Obedience or fulfilling of the Law which was one of the great Ends of God in sending his Son it must be most proper here to understand that Obedience and that fulfilling of the Law which was first effected in the person of this Son and then made over to Believers by imputation 2. This Lawfulfilling coming in as the high product of the Love and Wisdom of God it may very probably be conjectured that if there be one fulfilling of the Law higher than another the highest here must be taken and therefore it must not be that which is but inchoate and imperfect in us but rather that which was compleat full perfect in Christ 3. Though the fulfilling of the Law be sometimes taken in that lower sense which hath been mentioned yet the Law-righteousness more usually notes that exact universal Obedience which the Law requires which notion therefore we may the rather be induced here to follow 4. The Interpretation given by these worthy persons will not so well suit with what the Apostle is now upon he is in short summing up the grand benefits that Saints have by Christ shewing how they are secured from Condemnation and restored to a state of happiness In order to which he first sets down the expiation of Sin the satisfaction of God's Justice c. which were done by Christ's Sacrifice or passive Obedience in dying Then he goes on to that which was further to be done the Holiness of God and of his Law must be satisfied also eternal Life must be merited now these must be done by Christ's active Obedience or fulfilling the Laws righteousness therefore that he adds that the righteousness of the Law c. Wherefore we must here understand Christ's Obedience as imputed not our own as inherent if that word be proper otherwise we shall leave out one of the great benefits which we have by Christ viz. that which results from his active Obedience and one of the wayes wherein he did promote our salvation whereas the Apostle designs to set down both distinctly Third Interpretation the righteousness of the Law is fulfilled in Saints perfectly yet not personally but imputatively 3. Thirdly Others open it thus the righteousness of the Law is fulfilled in Believers perfectly yet not personally but imputatively Their meaning is this the Lord Jesus in his own person whilst he was here on earth did fully obey
Christ's fulfilling the Law is to be taken I go on to the Second The imputation of Christ's fulfilling the Law or of his active obedience being granted 't is further to be enquired In what sense this imputation is to be taken and how far it is to be carried This Question hath its difficulties as well as the former the Learned differ not only about the matter of imputation or what is imputed but also about the nature and the right stating of the act Even they who agree in the imputation of Christ's active Obedience do yet differ in the stating of that imputation For 't is the Opinion of some that Christ's active Obedience is so imputed to believers as that God reckons it to them as done in their stead that in his obeying and fulfilling the Law they legally and in God's estimation obeyed and fulfilled the Law also that his obedience is accepted for them and made over to them even as if they had so obeyed in their own persons Others cannot close with this high and rigid imputation as they are pleas'd to call it they say the imputation is to be carried no higher than thus that Christ's Obedience is imputed to Believers that is 't is reckoned to them for their good but not as done in their stead that 't is theirs in the effects benefits of it but not as to the thing it self so as that they in their persons should be look'd upon as having in Christ fulfilled the Law they are for Christ's obeying propter nos but not pro nobis This latter stating of imputation is that which some follow whom upon many accounts I am bound to respect and reverence and I acknowledge as before the former stating of it to lie open to very weighty and considerable Objections Yet in complyance with my present light I must crave leave to differ from them though I do it with all modesty and submission and the Objections made against the high and strict imputation will as I judge admit of fair and satisfactory Answers Therefore I believe and affirm that our Saviours active Obedience is imputed reckoned made over to us as being done in our stead and not only finally for our good that 't is ours not only as to such and such effects but that the thing it-self is ours in a Law sense that God reckons it to us as if we had done it in our own persons and that therein in part consists our righteousness before God The Arguments upon which I build this position are these Arguments to prove the strict imputation of Christ's Obedience 1. If the imputation of Christ's righteousness or Obedience be not taken for the imputing thereof to us as done in our stead but only as done for our good then whatever he did or doth may as properly be said to be imputed to us as his righteousness and obedience The reason of the Consequence is plain because that all which Christ did or doth is for our good his Incarnation Nativity Ascension Intercession c. all are for the good of those who love God If therefore there be nothing more in the imputation of his Obedience than the reckoning of it to us for our good then the forementioned things may equally and as properly be said to be imputed to us as it which I suppose will not be affirmed if it be it will admit of a very easie confutation 2. That must be the right stating of the imputation of Christ's Obedience which best suits with his Suretyship but that which I I plead for doth so ergo A Surety doth not pay the debt only for the debtors good but as standing in the debtors stead and so his payment is reckoned to the debtor The same we must hold with respect to Christ and Sinners or else we quit the main notion of his being a Surety Take away Christ's obeying in our stead and make it to be only for our good and so imputed and you may then suppose him to be a loving and compassionate Saviour but not strictly a Surety for to that 't is requisite that he pay our very debt and that that payment be accepted of as made in our stead 3. Christ's Obedience is imputed as Adams disobedience was imputed this is grounded upon the Apostles parallel between them in Rom. 5. of which before Now how is Adams disobedience imputed to us Answ not only for our hurt or in the mischievous effects of it but the guilt it-self of his disobedience is imputed insomuch that in his sinning we all sin'd Answerably ex opposito Christ's Obedience is and must be imputed to us viz. not only for our good and in the happy effects of it but the thing it-self is ours insomuch that in his obeying reputatively and legally we obeyed also I cannot understand the analogy 'twixt the two Adams wherein the Apostle is so clear unless this imputation as here stated be granted and I humbly conceive he who grants we disobey'd in Adam must grant we also obey'd in Christ 4. Christ's righteousness is imputed to us in that way wherin our sin was imputed to him this is grounded upon 2 Cor. 5.21 Now our sin was imputed to Christ not only in the bitter effects of it but he took the * See Mr. Bradshaw de Justif c. 16. p. 77. guilt of it upon himself as hath been already †See pag. 489 of this Book proved so then his righteousness or active obedience it-self must be proportionably imputed to us and not only in the effects thereof 5. The proper terminus of imputation is righteousness 't is according to its notion in Scripture the reckoning or making over of a thing to a person for righteousness Abraham believed God and it was imputed to him for righteousness Rom. 4.3 If therefore Christ's Obedience be imputed to us it must be so imputed as to be our righteousness before God no imputation lower than this will serve our turn nor suit with the Scripture-notion of the Word 6. They who dissent bring in the imputation of Christ's active Obedience as a part of his Satisfaction whence I argue he satisfied in our stead as he obeyed he satisfied therefore he obeyed in our stead Christ's active Obedience being satisfactory as well as his passive why should not that eo nomine come under the same imputation which the passive doth 7. If this be all in the imputation of Christ's Obedience that 't is reckoned to the Sinner for his good then we are all agreed all Controversies are at an end for who even amongst the rankest denyers of imputation do not assent to this that all was done and suffered by Christ for our good and is so far reckoned to us Wherefore either our Protestant Divines have been grosly mistaken in disputing for that which was not denyed or else they had other apprehensions about imputation Objections answered which are brought against the imputation and such an imputation of Christ's active Obedience
time introduces light the putting on of the garment and the removal of the nakedness are but one and the same thing and done together Answ Many things are here mentioned which cannot so distinctly be spoken to in the answering of an Objection Answ What place remission of sin hath in Justification whether of being the form of it or but an integral part or only an effect and Consequent is a thing that Divines are not very well agreed about whether the whole of Justification doth lie in remission is a point wherein also they differ But I must not at present engage in these debates I will defer the discussing of them till I come to open the Doctrine Doctrine of Justification which the 30 Verse of this Chapter will lead me to I shall now only suggest what is proper for the answering of the Objection before us And 1. what if the Opinion argued against doth make remission of sin and imputed righteousness to be different parts of Justification they both as * See Burg. of Justif 2 part Serm. 27. integral parts concurring to the compleating and perfecting of it I say what if it so doth is it the worse for that is this a novel tenent or that which but few or none do own have not several with great solidity and judgment defended it as to any error in it or any absurdities that will follow upon it I must confess I do not as yet understand either the one or the other A difference of parts in Sanctification is commonly granted viz. mortification and vivification the abolition of the power of sin and the implantation of the divine Nature the putting off the old man and the putting on the new man Eph. 4.22 now why may not Justification have its parts as well as Sanctification If the Believers righteousness doth lie in the fulfilling of the Law and there be different parts in that Law its commanding and its punishing part then that righteousness which results from the fulfilling of it must admit of different parts too So that remission of sin is one part that being grounded upon the satisfying of one part of the Law and imputation of righteousness is another part that being grounded upon the satisfying of the other part of the Law The Scripture speaks of these not as one and the same but as distinct Rom. 4.25 Who was delivered for our offences there 's remission and was raised again for our justification or righteousness there 's the other part how the latter is attributed to Christ's resurrection is not my business now to enquire I only cite the words as holding forth a distinction betwixt remission and righteousness So Rom. 5.9 compar'd with Rom. 5.19 And Dan. 9.24 to make reconciliation for iniquity and to bring in everlasting righteousness here are the two parts of Justification set forth as different and distinct 'T is true the Apostle Rom. 4.6 7 8. speaking of the Sinners righteousness instances only in the forgiveness or non-imputation of sin but he doth not do it as if that was the all in that righteousness but 1. because that being one eminent part thereof he puts it for the whole 2. because that remission of sin and the imputation of a positive righteousness being never parted in naming the one he included the other not as if they were one and the same in their nature but because they are never separated in the â—ubject I cannot yet be convinc'd but that the removal of Sins guilt and the introducing of a positive righteousness are things of a different nature and carry distinct notions in them for besides what hath been already said though in God's dealing with fal'n Sinners they are never parted yet as they are considered in themselves they may be parted Amongst us sometimes sin is remitted when yet the offender is not justified as we see in the case of Joseph's Brethren Shimei Abiathar c. and 't is possible for a person to be justified though he hath no sin to be remitted as it would have been with Adam had he stood he was then capable of Justification but not of remission now this their separableness evinces a difference or distinction betwixt them To object therefore against the imputation of Christ's active Obedience as well as of his passive one being suppos'd to free us from guilt the other to make us righteous that this would infer two different parts of justification this is so far from being an Objection that 't is but a plain asserting of what is so indeed 2. Whereas 't is said that this doth also make different causes of Justification I say as before what if it doth Provided that by those ye understand only the different grounds or matter of Justification according to its different parts that is as Christ dy'd and shed his blood there 's the ground of the Sinners discharge from guilt that which is imputed to him in order to that effect then as he in all things actively conformed to the Law there 's the ground of the Sinners positive righteousness or that which is imputed to him in order to that effect Such a multiplication of Causes which are not so of a diverse nature but that they do unite and concur in some one as the general Cause as these do in Christ's righteousness or Obedience carries in it nothing repugnant to Scripture or Reason This righteousness of Christ is the one only material Cause of the Sinners righteousness but that dividing it-self into his active and passive righteousness accordingly the Causes of the Sinners righteousness are diversified 3. The allusions brought against the Truth in question seem to fasten some absurdity upon it For they tend to this that for any to say upon one act sin is remitted and upon another the person is made righteous 't is as if one should say that by one act the crookedness of a thing is removed and that by another 't is made streight and so as to light and darkness To which I reply I except against these similitudes as not suiting with the thing in hand they are proper for things of another nature not for that which we are upon for that being a Law-act is not to be judg'd of by things of a physical nature Suppose the effects mention'd are produc'd by one and the same act yet they are not so pertinently alledg'd because what we are speaking of falls under another consideration We are not concern'd about crookedness and streightness but about guilt and righteousness all allusions which suit not with these as things of a legal nature are insignificative Will they say that that which frees the Offender from guilt when he stands arraign'd before the Judge doth also make him a true and exact keeper of the Law that at the same time and by the same sentence wherein he is acquitted from the violation of the Law that he is also thereupon to be look'd upon as a person that hath really kept the Law such an