the charge of God's Elect i.e. such of them that are called and are united to Jesus Christ for before that both Law and Justice could charge them It is God that justifieth who is he that shall condemn It is Christ that died Who can arrest impeach accuse find guilty and condemn such Object Perhaps some may say 1. The Devil may both accuse them and condemn them 2. Wicked Men may traduce and condemn them 3. And through Satan's Temptations such that are in Christ Jesus may accuse and condemn themselves Answ What of this For altho Satan wicked Men and their own Hearts may lay many things to their Charge and so pass a false Judgment upon them yet since God justifies them neither Law nor Justice can condemn them and none else can do it let all the Devils of Hell condemn them and all wicked Men on Earth nay tho many good Men should ignorantly accuse and condemn them as Job's three Friends dealt by him yet they stand justified Persons before God The Apostle doth not say there is no Sin in them which are in Christ Jesus nor any thing worthy or deserving Condemnation Nor doth he say there is no Affliction no Correction no fatherly Chastisements to them which are in Christ but there is no Condemnation 'T is one thing to be chastned and another to be condemned tho all Legal Guilt is for ever gone yet many Infirmities may attend such as are in Christ Jesus and tho God punisheth them not as an angry Judg yet he may correct them as an offended Father When we are judged we are chastned of the Lord that we should not be condemned with the World Tho God is not so severe and unjust to condemn them yet he is so wise so holy and so faithful as to correct them Now This Now refers as some think to what precedes others take it as an Adverb of Time i.e. in time past it was otherwise once they who are now in Christ Jesus were in the first Adam dead and condemned Adam and were under the Law and Children of Wrath by nature as others and so under the Sentence of Condemnation But now being transplanted into Jesus Christ or into the Second Adam they are actually freed and for ever acquitted and delivered from Condemnation as were all those also under the Law when they were in Christ which walk not after the Flesh but after the Spirit These are the happy Persons and this is their Character that are in Christ Jesus Let me note here three things 1. Here is an account of their special Vocation They are in Christ Jesus 2. Here is implied their Justification There is now no Condemnation 3. Here is comprehended also their Sanctification who walk not after the Flesh but after the Spirit Negatively They walk not after the Flesh they are not unsanctified or unholy Persons they lead not ungodly Lives they are not under the Power and Dominion of Sin nor carried away whither ever carnal Affections would lead them Affirmatively But after the Spirit they are influenced by the Holy Spirit they follow the Dictates of the Spirit tho there is Flesh in them much Corruption in them yet they walk not after the Flesh they resist Sin mortify Sin or have crucified Sin with the Affections and Lusts they walk in a holy course of Life and not as they did in times past they live according to the rule of the new Creature Note here by the way that negative Holiness is not enough we must not only forsake Sin but follow after Holiness and bring forth the Fruits of Righteousness not only cease from doing evil but learn to do well Therefore Wherefore look back to the precedent Chapters particularly to Chap. 7.25 I thank God through Jesus Christ tho I have a Body of Sin in me that makes me cry out and tho it be thus also with all Believers yet Christ hath delivered me and them from the Guilt the Power and Slavery thereof There is now therefore no Condemnation to them that are in Christ Jesus who walk not c. And as this therefore may look backward to what precedes so it may look forward to what succeeds ver 3. But first take notice of the 2d verse For the Law of the Spirit of Life in Christ Jesus hath delivered me from the Law of Sin and Death Brethren The Law of Sin and the Law of God are opposites now the remainders of Sin or indwelling Sin the Apostle calls in chap. 7. the Law of Sin and Death or the Law in the Members c. By the Law of Sin therefore is doubtless meant the Power and Rule of Sin God's Law is no where called the Law of Sin no God forbid The Law is holy just and good By the Law of the Spirit of Life in Christ I understand the Root of all Grace in the Person of Christ which is made over to Believers by the Spirit in their mystical Union in which Sense Christ is not only made to us Wisdom and Righteousness but Sanctification also and Redemption Brethren of that fulness of Grace or of the Spirit which is in Christ we do not only all receive and Grace for Grace but the Grace and Spirit in him is ours as he is our Root or Head 'T is worthy to be noted that the Apostle brings in what he speaks in ver 2 and 3. to confirm what he speaks in ver 1. Yet I conclude what he speaks ver 2. For the Law of the Spirit of Life in Christ Jesus c. refers to what he speaks in the close of the 1st verse Who walk not after the Flesh c. And that in the 3d verse refers to the former part of the 1st verse For what the Law could not do c. The Law could not justify us acquit us discharge us from Condemnation but contrariwise through our inability to keep it that condemns us and so he illustrates and confirms his Consolatory Proposition of our free Discharge and Justification by Jesus Christ in ver 1. by that in ver 3. In the 2d verse the Spirit is set forth two ways 1. By the Subject in whom it is radically i.e. in Christ Jesus 2. By the Property i.e. it is the Spirit of Life which in our Union flows to us as Sap from the Root that so all the Branches in the True Olive might be made alive and bring forth Fruit to God or lead holy Lives So much as to the Parts Scope and Explanation of the Terms of our Text. From hence I shall observe this one Proposition viz. Doct. That all those that are in Christ Jesus or have obtained actual Vnion with him are justified Persons and for ever delivered from Condemnation In speaking to this Doctrine I shall I. By way of premise lay down four Propositions II. Shew you what it is to be in Christ or open the Nature of the Soul's Union with the Lord Jesus III.
Shew you why such who are in Jesus Christ shall not cannot come into a state of Condemnation IV. Shew you what kind of Persons they are which are in Christ Jesus V. Apply it I. The first Proposition is this viz. That all Mankind even the Elect as well as others are under Condemnation before their actual Vnion with Jesus Christ 1. This I shall prove 2. Apply First Because the Elect as 〈◊〉 as others fell in the first Adam and by virtue of the fall they were brought under Condemnation Therefore as by the Offence of one Judgment came upon all Men to Condemnation even so c. not one Soul of all his Posterity escaped the Sentence Judgment and Condemnation past not upon Adam for his first Sin as a single Person but as he was a common Head a publick Person or the Representative of all Mankind that proceed from his loins that Sentence that past upon Adam unto Condemnation as he was a publick Person passed upon all Men in him even the Elect as well as others but the Sentence passed upon Adam unto Condemnation as he was a publick Person therefore that Sentence passed upon all Men in him even upon the Elect as well as others Secondly All Men even the Elect as well as others before Faith or their actual Union with Jesus Christ are under Sin and horrid Guilt they are all gone out of the way they are together become unprofitable there is none that doeth good no not one Mind what the Apostle affirms ver 9. For we have before proved both Jews and Gentiles that they are all under Sin that is under the Power Guilt and Condemnation of Sin I am my Brethren but a doing of that which Paul laboured to do But further to prove and demonstrate that this is so 1st Evident it is that all are born in Sin all come into the World with the stain and guilt of Original Sin upon them Behold I was shapen in Iniquity and in Sin did my Mother conceive me Moreover how doth Paul aggravate this Sin and bewail himself for it this is beloved the Fountain and Root of all Sin our corrupt Nature proceedeth from Original Sin the first transgression Can Man be clean that is born of a Woman Adam begat a Son in his own likeness i.e. a sinful Creature like guilty and unclean as himself not in God's likeness having his Image resembling him no but contrariwise was more like unto Satan and resembling him than God There are three things in this Sin as it is noted by a worthy Writer 1. A particular Act which he did namely the breaking the Law of the first Covenant 2. The legal Guilt that flowed from that Act both upon his own Person and upon all his Posterity by Imputation 3. That Natural pravity and corruption of our whole Nature in Soul and Body the whole Man being defiled And from hence comes Wrath and Condemnation upon all Men. Now Brethren let me here add one thing to your consideration viz. tho Adam fell by this Sin in his own Person under Condemnation as well as we in him yet afterwards when he believed and received by Faith the free promise of God in the Seed of the Woman he came into a Justified State Adam no doubt was an Elect Person the promise of Christ being directly made to him who was also a Figure of him that was to come But now it would follow that if the Elect were never under the Sentence of Wrath and Condemnation then Adam notwithstanding what I have said was not and if Adam was not in his own Person under it for his first Sin then none of his Seed or Posterity were But how absurd and contrary such a Notion is to Truth I leave to all Mens Consideration 2ly As all Men are under Sin and Guilt by Original Transgression so they are also by their own actual Sins the Wages of Sin is Death yea eternal Death for there is no difference for all have sinned and come short of the Glory of God Originally there is no difference in respect of Sin and Guilt nor actually neither between Jews and Gentiles the Elect and Reprobates in respect of their State before Grace 3ly This also further appears because the Elect before they are in Christ are by Nature the Children of Wrath as well as others Our sinful Nature is the proper object of God's Wrath every one having a natural aversness to God in them yea an antipathy to him and enmity in their Carnal Minds against him and hence also it is said that God hates and is angry with all the Workers of Iniquity Thirdly All Men before Grace and Union with Jesus Christ are in a State of Condemnation because they are all under the Covenant of Works and if all Unbelievers are under the Covenant of Works then they are under Guilt and Wrath. Now we know that whatsoever the Law saith it saith to them who are under Law that every mouth might be stopped and all the World may become guilty before God that is obnoxious to God's just Judgment and Condemnation Christ is the end of the Law to every one that believeth Not to any other not to any one that believeth not If Believers only are in the new Covenant or Covenant of Grace then all that are in a state of Unbelief are in the Covenant of Works and so under the Curse and Condemnation of the Law For all must be in one or the other Covenant and in the first or second Adam Brethren the Sentence of the Law lies upon the Elect before they are in Christ tho Christ hath received their Discharge for them yet in their own Persons they are not acquitted Sirs Christ came only to redeem them that were under the Law and the Curse thereof And now if the Elect were not under the Law and the Curse who were they that he came to redeem it appears they were not the Elect by this strange Notion nor indeed if it be as some hint the Elect had no need of Redemption for if not under Guilt Wrath and Condemnation what Redemption did they need But when the fulness of time came God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons Fourthly That the Elect as well as others before Union c. are under the Curse of the Law and Condemnation appears because Christ bore the Curse of the Law and was condemned for them or in their stead if they were not under the Curse of the Law Why did God lay Jesus Christ our Surety under the Curse thereof Christ hath redeemed us from the Curse of the Law being made a Curse for us How redeemed from that which we were never under Now there is a twofold Curse of the Law 1. An Original Curse in Adam this
save others as he did c. Ans Take Dr. Owen's as to this viz. The Apostle declares that as Adam's actual Sin is imputed unto us to Condemnation so is the Obedience of Christ imputed unto us to the Justification of Life but Adam's Sin is not so imputed unto any Person as that he should then and thereby be the cause of Sin and Condemnation unto all other Persons in the World but only that he himself should become guilty before God thereon And so is it on the other side and as we are made guilty of Adam's actual Sin which is not inherent in us but only imputed unto us so are we made righteous by the Righteousness of Christ which is not inherent in us but only imputed unto us and with it not for himself but for us Object The Effects of Christ's Righteousness c. are imputed to us Answ Saith the Doctor In this Imputation the thing is first imputed unto us and not any of the Effects of it but they are ours by virtue of that Imputation To say that the Righteousness of Christ that is his Obedience and Sufferings are imputed to us only in their Effects is to say that we have the benefit of them and no more but Imputation it self is denied so say saith he the Socinians Again he saith The Righteousness of Christ is imputed unto us as unto its Effects hath this sound Sense in it viz. that the Effects of it are made ours by reason of that Imputation it is so imputed so reckoned unto us of God as that he readily communicates all the Effects of it unto us but to say the Righteousness of Christ is not imputed unto us but the Effects only is really to overthrow all Imputation But Mr. Clark says 'T is the Righteousness of God by which we are justified not the Righteousness of Christ He will not have it be the Righteousness of him that was God or take it in that Sense but that Righteousness that God hath ordained and instituted for our Justification viz. our Faith and sincere Obedience Answ We do not only say it was the Righteousness of him that was God as well as Man but also that Righteousness which God hath found out and approves of as agreeing with his Holy Nature and infinite Justice and Purity of his Law That he might be just not the essential Righteousness of God but the Righteousness of Christ as Mediator Who of God is made to us Wisdom and Righteousness c. Where pray hath God made our imperfect Righteousness a Righteousness to justify us at his Bar I am perswaded this Man would not willingly be found in his own Righteousness at Death let it be never so sincere Ay but we must take the Scripture in the plain literal Sense about Justification this he much harps at tho his Notion by thus doing brings in Justification by Works which the Apostle shews is inconsistent and directly contrary to Grace Rom. 11.6 Works are Works whether Law-Works or Gospel-Works He argues much as the Papists in another case and upon as grand a Point Thou art Peter and upon this Rock will I build my Church I will appeal to all whether the Words in the Letter do not seem to run smoother for the Papists i.e. for the Church to be built upon Peter than upon Christ that Peter confessed And so this is my Body c. Mr. Clark cries out against puzling perplexing Distinctions and taking Faith Metonymically i. e. for the Object of Faith tho it is clearly imply'd and that way only it beareth a true Analogy of Faith I infer saith he that we are not justified by the active Righteousness of Christ or his Obedience to the Law of Works imputed to us for then a Man would be justified by the Law and by the Deeds and Works thereof as much to be reckon'd his own as if they were done personally by himself for that is their Sense of Justification then we are justified by the Law or Covenant of Works in a Legal and in an Evangelical way for then the Law is fully satisfied by Christ our Surety and we stand recti curiâ and the Law has nothing to say to us or charge us withal as if a Surety in Bond pay the full Debt the Creditor has no Action against the principal Debtor and there 's no Favour at all show'd him in his Discharge Answ In all Places where in the New Testament it is said a Man is not cannot be justified by the Works of the Law or by the Deeds of the Law 't is evident that the Apostle speaks of that Obedience to the Law that frail depraved and impotent Man is able to yield thereunto and the Reason why no Man can be justified hereby is 1. Because he hath both originally and actually broken it and as it admits of no pardon for what is past so also it affords no strength to keep it for time to come Hence what the Law could not do God sent his own Son What for Was it only to make God amends for our Breach of it and so to purchase a new a milder and better Law of Works c No sure Where is there the least shadow of proof for this See what this Gentleman 's Reverend Father saith speaking of Christ's fulfilling the Law for us he saith That it was not meerly Obedience but a meriting Obedience there was an intrinsick Worth and Excellency in Christ's Obedience answering to our Salvation Hence tho we have Justification of meer Grace yet in respect of Christ it was Justice and Debt so that in Christ the Covenant of Works was fulfilled tho in us the Covenant of Grace This Work Christ finished and compleated First In that he did it wholly and universally there was not one Tittle of the Law which he did not fulfil Secondly He finished it universally for Parts and not only so but fully for Degrees He did not only love God but loved him as much as the Law requires all that he did was so fully done that there wanted not the least Degree of Grace in any Duty Thirdly Because he had not only an Objective Perfection in Parts and Degrees but also a Subjective all within was throughly and perfectly holy So that as we are originally and actually polluted he was originally and actually holy so that the Law had no fault to find with him Fourthly He finished it in respect of Duration the Law requiring continuance tho there were Perfection of Parts and Degrees and subjective Perfection also Yet cursed is he that continueth not therein Again he saith For to obey the Law of God and to suffer all the Wrath that was due to our Sins was a bitter Cup to drink Thus Christ fulfilled the Law for us as our Surety and in him it was fulfilled in us there being a Legal or Law-Union between him and us Now since this perfect this compleat and constant Obedience to the Law was our