Sonne in the likenesse of sinful flesh and for sinne condemned sin in the flesh Ver. 4. That the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit CHAP. I. Containeth an Explication of the Text in its dependance and manner of laying down with three special Observations giving further light to the words and with the four great truths of Doctrine three of them expressed and the fourth implyed in the cohaerence SECT 1. THe whole Chapter is the Conclusion The dependance of the words on the former part of the Epistle Their scope is comfort of the large treatise and disputation of the holy Apostle Paul writing to the Romans concerning the Justification and Sanctification of believers in Jesus Christ The Apostle drawes up all that he had delivered in this Epistle for the practice of the Saints and especially for their consolation against all sorts of evils that may befal them in this present Two evils sinne and affliction world Now because there are two sorts of evils which assault their faith and that sorely and dangerously which are the sense of the remainders of sin within them and the manifold afflictions tribulations and temptations that befal them from without two evils sinne and the Crosse sin that dwells in them and the Comfort in Christ to believers against both Cross that attends them from abroad The Apostle against both these doth exceedingly comfort all believers And this he doth not without cause They that believe in Christ do they not finde sinful corruption working in them and is it not as a law in their members doth it not sometimes carry them away captives and is it not alwayes averse and adverse to their holy inclinations unto and delight in the law of the Lord Paul in his own person sets out the estate of a believer to be such in the latter end of the seventh chapter If this be the estate of those that believe and that have in them the beginnings of grace and sanctification How can they be comforted for is not sin to be regarded is not sin the more grievous the more good and gracious God is to them and ought it not so to be do not their souls hate sin the more and are therefore the more troubled because such corruptions stir in them and break forth against God the Apostle grants it all but for full consolation sets Jesus Christ against this evil of sin and asserts that their sins shall not condemn them There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit This is haâ—dled from the first verse to the middle of the seventeenth verse For the second evil true believers are subject to persecutions to afflictions before and above any others they are the 〈◊〉 of contradiction the very strife of tongues how then shall they have comfort Where is the gaine of godlinesse The Apostle saith there is this certaine truth full of Consolation that all afflictions that can befal the believer are so farre from prejudicing his salvation that they promote and assure unto him his greater glory in verse 17. and this argument is continued unto the 31. verse And then in the 31. verse to the end the Apostle breaks out into a triumph of faith over both evil sin and affliction over all that may stand in the way of their comfort not leaving until he hath raised them together with himself in despight of all adverse things to the height of one more than a Conquerour and to the glorying of one that is fully assured In the words of these two verses The The dependance of the words on the former verses To them that are in Christ comfort against the evil of sin proposition for comfort against the sense of sin laid down in the first verse is proved and demonstrated and the meaning of the probation of that proposition given in the second verse is also in these words cleared There is no condemnation to them that are in Christ Jesus That 's the proposition whereof these words in verse 3 4. give the full demonstration and 't is this In Jesus Christ their sins are condemned and the righteousnesse of the Law which is the strength of sin is fulfilled What condemnation can there be where sin is condemned and where all righteousnesse is fulfilled and this is the true case of all that are in Christ besides they are under another law even the command of the Spirit of Jesus Christ after whom they walk and who from Christ is in them lawing of them So that they who are in Christ Jesus are not onely under another Law but the Spirit of life which is in Christ Jesus and from him a their Head and as the second Adam is in them as a Law even the Law of the Spirit of life which delivers them from the Law of sin and death this is the summe of the second verse what is this law of the Spirit It is the Spirit of grace and What is the Law of the Spirit What is the Law of sin holinesse dwelling in us by the Word of the Gospel which hath in us the power and force of a Law What is the Law of sin and death It is the deadly power of sin which hath in all men by nature the strength of a Law to command and commanding reigns through the strength of the holy Law of God unto death or condemnation Now â— observe how the third and fourth verses clear up this nothing but the living spiritual law of the Spirit which is in Christ Jesus can give a sinner an Apostle a Paul deliverance from the power of sin and death but this can this Law of the Spirit of life hath delivered me This is thus made out The Law of God could not do it for that doth not give this Spirit but the Gospel onely can do it because the Gospel giveth the Spirit the Spirit of life which sets free from the Law and power of sin and death This is the dependance of these verses upon the former SECT 2. The words are the summe of the Gospel The manner of laying down the Doctrine of the Gospel here 1. By prevention of an objection Object Might not the Law deliver a sinner explaining the great mystery of salvation which God himself first preached in Paradise to our first Parents miserably fallen which the holy Apostle openeth in this manner He layeth it down first by prevention of an Objection and then by reckoning up the causes of salvation and lastly by re-assuming the description of the persons that have their part therein The Objection is this How doth the Law of the Spirit alone deliver the sinner might not the holy Law of God deliver from sin and death Answ The Law cannot deliver The deliverance of a sinner from sinne and Answ It is the thing impossible to the Law from the damnation of sinne
is that which is the impossible thing of the Law that which is impossible for the Law to do The Law is the holy Commandements of the Eternal God Maker of all things these discover sinne and condemne the sinner but they deliver not from either That which is of use and is of this nature to shew and sentence for sinne cannot possibly work deliverance to a sinner but it is the Gospel that Law of faith that discovereth a Saviour Jesus Christ and in Jesus Christ how a sinner may be made righteous and so be delivered from sinne and how one condemned by the righteous Law may be delivered from that condemning sentence and so be set free from death which sinne deserved God sending his own Sonne c. where it appears that a sinner may be delivered from his sinne and made riâ—hteous and delivered from the Law and not condemned What the Law could not do in that it was weak through â—â—e flesh God sending his own Sonne c. The former Objection may yet be urged for it may be said the Law is righteous and can it not then give righteousnesse and life Answ The Apostle explaineth the Yet the Law is in no fault thing and amplifieth it the Law cannot do it not that there is fault in the Law this impossibility cometh through the weaknesse of mankinde now fallen who are not able to keep the Law The Law is not weak as if not perfectly righteous and holy or as if it had not a promise of life annexed to it but you are weak who are not able to keep it It is through mans weaknesse who is not able to performe the righteousnesse thereof that the Law is become weak the perfect exact holinesse thereof makes through our weaknesse weakning it that none can stand righteous by it nor live by it Hence ariseth the inpossibility of help by the Law Thus the Law is still preserved honourable and is magnified when yet it cannot help us and we are in the fault the fault is wholly ours Again the Apostle displayeth the Gospel 2. By opening the causes of a sinners salvation glory and displayeth the mystery thereof by opening the causes of the salvation of a sinner 1. The outward impulsive cause the impossibility and impotency of the Law to save through the impotency of man who stands bound to keep the Law this is the external impulsive this very thing that the Law cannot help us but condemns our sins and us for our sinnes and curseth us which is not thorough any fault in the Law of it self but only by accident by reason of our corrupt nature this this is that outward thing which moveth God to save sinners that which might move God to come and execute the sentence of the Law that moved God to provide a Saviour That which the Law cannot do through mans default that God doth by sending his own Son 2. The efficient or working cause the first working cause in saving a sinner God God set the accent there it must be noted with emphasis lift up the voice and stay the heart upon that Word write it in great letters It is not my observation that you must not slip over this one syllable but the Apostles divinely inspired as afterwards in this chapter when he saith If GOD be for us and again It is GOD that justifieth God against whom our sins are God whose righteous and eternal Law we have rendred uselesse to an utter impossibility to do us good and that for ever until He put us into another state He is the first agent in the work of our salvation 3. The material cause What course doth God take to save a sinner God sends his own Sonne Gods own Sonne doth take away sin by his passion bearing our sins in his own body his own Son in our flesh in which he was incarnate kept the Law for us and so the righteousnesse of the Law is fulfilled 4. The final cause which is this Redemption is wrought by the Christ of God that the righteousnesse of the Law might be fulfilled in us in us who have made the Law unable to do us any good who have made it to the Law impossible to set us free from sin and death 3. In us may some say in whom lest 3. By describing the persons for whom this salvation is wrought we should be deceived herein to our everlasting undoing while there is such a Gospel such a Saviour we have the persons described for whom all this is done In us who walk not after the flesh but after the Spirit that is in us that believe in Jesus Christ but because many do deceive themselves in saying we believe and do not believe the Apostle useth not those words but taketh up this description which noteth out a believer by the Spirit he hath received and the Spirit by the rule and dominion he hath now in and over him and this rule of the Spirit over believers by this that sin doth not now reign in them though sinne be in them and the ruling of the Spirit and the dethroning of sinne by their walk it is not ordered by the flesh nor at the will of the flesh but their life is ordered by the Spirit of Jesus Christ through the Word of this his grace dwelling in their hearts Thus we see proved in these words that there â—an be no condemnation to those that are in Christ for though the Law would condemn them because they are sinners and there is sinne in them that deserves condemnation yet their sinnes being condemned in Jesus Christ by a righteous God God may pardon them with the good leave of his justice doing no wrong at all to the holy Law SECT 3. For the further opening of the words here are Three things of special observation three things of special observation 1. The diverse acceptation of the word flesh in the compasse of this Text. First it notes mankinde with all its abilities and excellencies upheld in men of 1. The word flesh taken four wayes here God himself in his long-suffering since the fall in these words weak through the flesh Secondly it notes out the humane nature as corrupted with sinne in the words sinful flesh for the flesh of sinne that is mankinde such as sin hath made it not such as God made it soaked with sin under the power of sin weak frail flesh the soul and its endowments beslaved to the flesh to the senses to the sensual apperite to the things the outward man the flesh desireth insomuch that the whole man may well be called flesh Thirdly It notes the humane nature frail and mortal but not polluted with sin In the words condemned sinne in the flesh that is in the flesh of Jesus Christ Fourthly it notes the corruption or sinfulnesse of mans nature in the words walk not after the flesh Now from these several acceptations of the word flesh we gather Four observations from that
of greatest moment that can concerne us and our salvation and the assurance thereof laid down in open and expresse words 1. The impossibility of a sinners salvation by any means save by Jesus Christ 2. The absolute fulnesse of a sinners salvation by Jesus Christ 3. The lively description of those among sinners who do obtaine salvation by Jesus Christ And then in the connexion of these words with the former we have a fourth doctrine of excellent worth viz. 4. The fulnesse of their assurance to be out of the reach of condemnation and to be in the estate of salvation and the fulnesse of their consolation who are actually in Christ First The impossibility of the salvation of a sinner by any means saving Jesus Christ This the Apostle teacheth when he saith What she Law could not do It is that which the Law cannot do It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impossible thing of the Law When he also saith further In that it was weak he teacheth that the Law is weak and so is unable to give life righteousnesse and salvation to a sinner and to deliver him from the Law of sin and death This is that thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which it is weak The Law is a perfect rule of righteousnesse It commands well It is a holy and exact sentencer of the disobedient it judgeth righteously but as for deliverance and salvation there it leaves a man that hath sinned and to that work it is utterly weak that is the thing in which it is weak therefore this impotency of the Law demonstrateth the impossibility of the Law to deliver a sinner And then when he saith through the flesh that is man since the fall taken with all his best abilities and they and he in them upheld by God the Creator in riches of patience and in riches of goodnesse and having in him the light of natural principles and with him the book of the Creature to read and not onely the work of the Law written in his heart but also the Law given to him from God by lively voice and written in Tables of stone and perpetuated in the holy Scripture man thus sustained and furnished with his utmost improvement which he can make of the same is but flesh weak flesh so weak that he hath brought this impotenâ—y and impossibility upon the Law the good holy spiritual and righteous Law of God which had the promise of life annexed to it Now through the flesh through man who is weak the Law becomes weak and deliverance from damnation and from sin is that impossible thing of the Law which man cannot have by the Law thus this gate to life is fast shut yet the Law is set up in its due worth and power and man cast down under his deserved blame man is laid dead to the Law and the Law dead to man as to the matter of righteousnesse and salvation Therfore also it unavoidably followeth that no other creature nor meanes can deliver a sinner for what means setting aside Jesus Christ is comparable to the Law or what creature is above the Law this is the first doctrine 2. As for the second The absolute fulnesse of a sinners salvation by Christ this is demonstrated by six powerful arguments For 1. It is GOD that provides this Saviour the Lord Jesus and the salvation that is in him God sent his Sonne If GOD will save who can destroy God the Law-giver offended the person against whom all our sins are 2. The person undertaking the work It is Gods own Sonne If he undertake it by whom the worlds were made the Sonne of the Fathers love What a salvation must it needs be and who who or what shall condemne 3. The way God took to save by him it is unspotted perfect and compleat this way was 1. By designation of him to the office of Mediatour and Saviour and to the works of that office God sending his own Sonne Sending noteth the Commissionating and actual employing in the execution of some function and work to the which he that is sent was fore-ordained selected and called and all this designing of the Sonne by and from God is of his mere grace and infinite good pleasure within himself 2. By his Incarnation God sent his Son in the likenesse of sinful flesh here is a suitable Mediatour and Saviour one that hath all right for he took to him flesh and blood and all ability for the Son of God became flesh 3. By allotting the businesse concerning which and for which he is sent It was sinne God sending his Sonne for sinne Sinne was that concerning which he came the businesse he was employed in to be a sacrifice and propitiation for sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foulest thing in the world fouler than hell he is sent about sinne to take that away to take it on him on his own body on the body of his flesh God sent him charged with sinne with the iniquities of all his people God sent him as he that had before all world 's engaged himself for sinne to take it away Go out of heaven out of his Fathers bosome he must for the businesse of sinne for sinne lay upon him and since he had undertaken the debt no rest could there be to him till he had paid the utmost farthing It was much he should be sent in the likenesse of sinfâ—l flesh but behold God sending him so and concerning sâ—nne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for sinne What businesse what work is here for Gods own Sonne to be busied about and to have any thing to do withall 4. By course of justice God condemned sinne in the flesh or in that flesh viz. which his own Sonne had at the Fathers sending taken upon him The Syriac readeth in his flesh The Sonne of God saveth by making satisfaction to Gods justice God condemneth sinne in the flesh of his Sonne and so there is no condemnation to the sinner the Sonâ—e of God in his flesh suffers sinne is said upon him and salvation is brought by redemption by ransome by payment of the debt fully charged and exacted God is gloriously and infinitely just in the act of saving a sinner Sinne is damning but in the flesh of Châ—ist sinne is damned God condemns it there Now the condemnation of sinne is the indemnity of the sinner In these four you have the way God took to save a sinner 4. The outward moving or impulsive cause because that the Law could not help and because that man had made that way to life by the Law impassable that was it that moved God thus to save The impotency of the Law made weak by man What the Law could not do God would do Our undone condition our irrevocable estate by our own default moved God to save This is also to admiration and of strong consolation 5. The end aimed at and attained The end of Christs mission incarnation and passion That the righteousnesse of the
Law might be fulfilled in us In the Law there is the righteousnesse of the commands and the righteous just damnatory sentence of threatnings against the transgressors of those holy commands Now God sent his Sonne and held the fore-mentioned course in laying our sinnes upon him that the whole righteousnesse which the Law requireth of us might be fulfilled in us who are in Christ by faith whiles by Jesus Christ it is fulfilled for us and for our sakes in our roome and stead and so the Law is while fulfilled for us fulfilled in us who are in Christ by faith And then secondly the holinesse and righteousnesse of the precepts is fulfilled in us whiles by this faith which unites us to Christ receiveth his Spirit draweth from Christ sanctifying grace and purifieth the heart a new obedience in all uprightnesse and integrity respecting the whole Law is begun and more and more encreaseth in us in this life is of that growing nature that it will go forwards hold on fight out its way persevere and overcome and at last be perfected in glory thus the righteousnesse of the Law is in us by faith Christs righteousnesse in obedience and sufferings for us reckoned to us as ours and by the same faith holinesse in truth begunne and growing up to perfection in us See here the Gospel fights not against the Law as the Law is not against the Gospel The Gospel acquits those whom the Law pronounceth guilty but not as considered nakedly in their guilt that were against the Jus the right of the Law but by the intervening of and the guilty considered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price and satisfaction of the Sonne of God and this is agreeable to the jus the right of the Law The Gospel sets them free from condemnation notwithstanding their sinnes because it brings in God condemning their sinnes in the flesh of his Sonne and the Sonne bearing the condemnation of sinne laid on him of God in his own flesh The Gospel while it acquits from the Law purifieth the sinner and gives him an heart and power to judge himself to love the holinesse and righteousnesse which the Law requireth and in this work upholds him with delight in the inward man till holiness be perfected So the Gospel fulfills the Law every way in Christ and in us fulfills the righteousness of the Law for us and in us and while for us in us 6. The person applying and the manner of application of this salvation even the Spirit the Spirit of Jesus Christ who in all those that are delivered from condemnation by Jesus Christ is uniting them to Christ and regenerating and sanctifying them This Spirit sets himself up in the throne and pulls the flesh out of the throne and he reignes in them and orders their lives This person even the holy Ghost and his work making this salvation to come home with saving efficacy is mentioned implyedly in these words In us who walk not after the flesh but after the Spirit Thus the Apostle hath set out lively the second great Doctrine The third is a description of those for The third whom God sent his Sonne to become flesh to condemn their sin in his flesh and to fulfill the righteousness of the Law in them these persons are plainly and lively described thus they are those who walk not after the flesh but after the Spirit They are known by their walks that is by the tenour and course of their lives in which they deliberately set themselves with continuance and progress which course of life is framed after the guidance and rule not of the flesh that is of their corrupted nature but of the Spirit that is the Spirit of Christ which by the Word ingraffed in them dwells in them and orders their conversation 4. We have also a fourth point of excellent worth for the comfort of sin-burdened and mortified souls which the word of connexion for leadeth us unto There is no condemnation to them that are in Christ though there be much sin in them for the Spirit of life in Christ Jesus and from him coming into them is as a Law that hath delivered them from the Law of sin and so from the Law of death and all this is most evident for in Christ their sins are condemned and they justified and sanctified for see they as men set at liberty do walk after the Spirit and not after the flesh This then is the precious truth which lyeth in the coherence concerning the riches of their assurance and consolation who are in Jesus Christ The sins of those that walk after the Spâ—râ—t shall never be to their condemnation neither shall hinder from them the benefit of all the salvation that cometh by Christ nor â—et ought they in the least kind to hinder their full assurance their comfortable walking in their obedience their constant combating against the flesh nor their full dedition to the Law of the Spirit of life as to that which will give them full deliverance from the Law of sinne and death CHAP. II Containing the first great truth which is this that there is no salvation for any man by the Law or by any other means save onely by Jesus Christ. SECT 1. Having drawn up four choice truths of saving knowledge absolutely necessary to everlasting blessedness and sound comfort compactly delivered by the holy Apostle in this portion of Scripture I 1. Doct. No salvation but by Christ Gal. 3. 21 22. come now to handle those four truths at large the first of them is this There is no salvation for any man by the Law or by any other meanes whatsoever but onely by Jesus Christ. If there had been a Law given which could have given life Verily righteousnesse should have been by the Law but the Scripture hath concluded all under sinne saith this Apostle that the promise of faith of Jesus Christ might be given to them that beleeve These are opposite the Law and the Promise the concluding of all under sin and the giving of life and righteousness the faith of Jesus Christ whereby we believe and the works of the Law the giving of the promise which is a reward reckoned of grace to him that believeth Rom. 4. 3 4 5 and the paying of a debt which is a reward to him that worketh If then the Law could save there had been no need of the Promise the Promise were in vain nevertheless the Law is not against the Promise but it shuts all men up to the Promise where life and righteousness is alone to be had by believing in Iesus Christ But may there not be found some other name besides or together with Iesus Christ by which a sinner may be saved for answer hear the Apostle Peter as the mouth all the rest of the Apostles saâ—ing to all men and to all the people oâ— Israel Jesus Christ Acts 4. 10 11 12 of Nazareth whom ye crucified whom God raised from the dead
God they became fools corrupted Gods glory and turned his truth into a lye unto themselves Rom. 1. 21. 2. 14. And as for the holy Angels they could not finde out the way of mans reconciliation for they come to know it by the Church Ephes 3. 10. SECT 5. And fourthly as for any other means what can enter into mans heart but the 4. Nor any other means offering of Sacrifices even to thousands of Rams or ten thousands of Rivers of oyle a thing impossible to be had or the giving of the sonnes of our bodies for the sinnes of our souls a bloody and as fond as desperate a course or the building of Temples to God but all these with such like God rejects Micah 6. 6 7. Isa 66. 1 2 3. Now these are the uses unto which we should put this Doctrine The use of this First to shew our lost estate by nature to put us all among the lost All men are helplesse and hopelesse in respect of themselves or any other creature Secondly To strip us of all fig-leaves lay us naked and to shut us up to Christ Thirdly To endear Jesus Christ unto us that we may say Give me Christ or else I dye And fourthly to form us to a readiness to be any thing that God would have us to be that Christ may be ours CHAP. III. Containing the second great Truth which is the fulnesse of the salvation of sinners by Jesus Christ proved and set forth by many choice truths which the Apostle in this Text taketh for granted SECT 1. THe second Doctrine is this There is absolute fulnesse of salvation for sinners in Jesus Christ In Doct. 2 There is fulnesse of salvation in Christ for sinners Proved 1 Cor 1. 30. him there is a redemption plenteous Psa 130. 7. and eternal Heb. 9. 12. salvation to the utmost Heb. 7. 25. in him an everlasting righteousnesse Dan. 9. 24. in him righteousnesse and strength he is made to us of God wisdome righteousnesse sanctification and redemption what can a sinner need and yet his needs are unspeakable but they are all exceeding abundantly in glory to be supplyed in Christ A sinner a most imperfect nothing yet if believing he is compleat in Christ in him it pleased the Father Col. 2. 9 10. Col. 1. 19. Joh. 1. 16. that all fulnesse should dwell that out of his fulnesse poor needy sinners might receive even grace for grace grace answerable to that which is in Christ the head of his body the Church grace upon grace more and more still he it is who came by water and blood all sorts of taking away sinne is in him the whole of legal ablutions 1 Joh. 5. 6. Joh. 3. 34. Rom. 5. 21. and cleansings and he hath the Spirit not by measure Grace reignes over sinne and death through righteousnesse unto eternal life by Jesus Christ our Lord. To open this that this fulnesse of salvation Opened may appear I shall follow our Apostle in this Text. Two wayes it may be set forth First In the most excellent truths intimated pre-supposed and taken for granted as bottome substrate and foundation or ground truths upon which his frame of declared Doctrine of the Gospel here delivered is built Secondly In the six special heads expressed which before were pointed out SECT 2. The Truths taken for granted and intimated are these First That even the Elect of God and 1. By five truths taken for granted here in the Apostles words the Redeemed by Christ are by nature in the same condemnation with all others of the children of Adam for they are flesh weak sinful flesh they are unable to keep the Law undeâ— sinne and under the curse for whom God sent his Sonne the Law being unable to help them and their deliverance being that thing which was impossible for the Law to do Although all men are not Reprobates yet all by reason of sinne are reprobable Man in himself hath no cause of glorying and as to God no cause of complaining To the Elect man is there undeserved grace and to the Reprobate is there deserved punishment The Elect and Redeemed remain till their effectual calling in themselves miserable carnal alienated from Ephes 2. 1 2 3. the life of God dead in sinne and trespasses the children of wrath even as othets In them are no propensions inclinations or fore-going dispositions to receive grace not one of them was ever able to raise up himself to meet God in the wayes of his grace God never gave Christ to any because he was better than others nor sent the Gospel to any because they would give it better entertainment This only may be said of him which is true of any other man that being a reasonable creature and not a stock or a brute beast he is a subject upon which the glory of God and his Image may be reestamped but for any goodnesse or lesse guilt God findes them all in their blood and wallowing in their filth none righteous no not one all altogether unprofitable and abominable Secondly That condemnation death and hell have their power from sinne and sinnes strength to condemn lyeth in the Law and in the righteousnesse thereof for mark here God to deliver from condemnation condemns sinne and sinne being the swerving from the righteousnesse of the Law for which the Law sentenceth the Transgressor thereof with the curse sin is then utterly gone when the righteousnesse of the Law is every way fulfilled God therefore purposing to deliver fetcheth out the very heart of sinne and taketh it quite away by providing that the Laws righteousnesse be fulfilled Hence it is manifest that this is an undoubted and first truth that the Laws righteousnesse is the strength of sinne The sting of death is sinne and the strength of sinne is the Law 1 Cor. 15. 56. Full salvation can no other way be wrought but by unstinging death and by fulfilling the Law which is the only way to pluck out deaths sting let this be done and the deliverance from sinne and death is full and compleat Thirdly That mercy in God cannot make him like of sinne or blinde him that he should not see it and the sinfulnesse of it or cause him to dislike the righteousnesse of the Law and of the just sentence thereof because God cannot forgo his holinesse justice and omniscience God condemned sinne that the righteousnesse of the Law might be fulfilled he condemns sinne he provides that the Law be fulfilled and so he saves the sinner Fourthly That the benefit of Gods saving love and of the Redemption by Christ and of the Gospel is never to any man actually till it be in him and if never in him never was it to him intentionally God and Christ never intended life and righteousnesse to those in whom he never fulfills it This is taught in the words in us SECT 3. And fifthly As the ground of the whole work here declared and as the
cures of bodily miseries here on earth were all to direct us where to seek and finde the cure of all spiritual maladies Christ Jesus loosed the cords of afflictions by loosing the cords of sinne the true method in taking away the cause and thereby the sad effects sheweth the skill of a Physician indeed 4. Here be advised what is the greatest and most shameful perversnesse and that is to continue in sinne that grace may abound Rom. 6. 1. to turn this grace into wantonnesse and lasciviousnesse to professe Christ and live Heathenishly Grace free-grace and not the Law breaks down the dominion of sinne Christ dissolves the works of the Divel he was manifested Rom. 6. 14 1 Joh. 3. 8 5. to take away sinne and in him is no sin he is not faulty in the work he undertook 2. Be perswaded to come to Christ let rhis love draw thee will God take the Use 2. To exhort rise and ground of shewing mercy from thy undone estate there also do thou take thy rise and from thence look unto him what can stand in the way to hinder that love which sinne cannot hinder which sinne drew forth to full manifestations think on 't seriously frequently believingly to turn thee quite about after this God Again be ravished with desires and admiration Oh the heights depths lengths and breadths of this love of God! The Lord strengthen us with might by his Spirit in the inner man that we may comprehend with all the Saints the love of God in Christ in all its dimensions and Ephes 3. 16 18 19. measures to the filling of us with all the fulness of God the fulnesse of this his revealed glory And while thou contemplatest the wayes of Gods grace admiring astonishment will cause thee to cry out Oh the depths both of the knowledge and wisdome of God! how unsearchable are his judgments and his wayes past finding Rom. 11. 33 34 35. out who hath given to him first let him stand forth and it shall be recompensed unto him who hath known the minde of the Lord or who hath been his Counsellor Use 3. To comfort 3. Comfort also springs out and flows hence in abundance first under sinnes guilt and under sinnes motions Die under Rom. 7. 9 13. the feeling thereof let sinne in the thought thereof grow exceeding sinful and abominable in thine eyes as indeed it is in it self view thy self a sinner in the perfect glasse of the pure Law of God behold it in the reflexion of the crucifying death and burial of the Sonne of God for the sinne of the world and let free-grace be glorified and then thou art safe Secondly under temptations of presumption and of despair under the temptation of presumption either that of carnal confidence or that of carnal conceptions of mercy Nothing in us or in any other creature or thing out of God himself was the cause of Gods love to any Christ himself is but the gift of this love of God when thou lookest upon thy self dwell upon thy guilt and filth that thou mayest by faith alone dwell in God and God dwell in thee he sindes thee sinful lost and forlorn and he will save and in saving cannot leave thee such for then he did not save Under the temptation of despair what support is here No sinne no Law made God to loath as in justice he should but to pity and to redeeme Thirdly under the power of enemies Isa 49. 24 25 26. Behold here sinne that sells the sinner occasions the workings of the tender bowels and mercies of the infinite God of God the Father to save Behold here the Lawful Captive the Captive of the Mighty is redeemed and delivered Hitherto of the fourth truth demonsâ—rating the second great doctrine concerning the full salvation which is in Jesus Christ Now let us come to the fifth medium which the Apostle giveth to demonstrate the All-sufficiency of this salvation CHAP. VIII Treating of the fulnesse of salvation by Jesus Christ proved from the end of the sending of Christ intended and attained which was the expiation of sin and the fulfilling of the righteousnesse of the Law both for and in the sinners that shall be saved SECT 1. 5. THe words of the Apostle now to 5. Salvation is full where sin is expiated and the righteousnesse of the Law is fulfilled for and in us sinners be handled are these And for sinne condemning sinne in the flesh that the righteousnesse of the Law might be fulfilled in us did God send his own Sonne here is delivered this glorious truth viz. That the end of Christs mission incarnation and passion being to expiate sinne and to fulfill the righteousnesse of the Law both for and in us doth abundantly prove the salvation of those that are in Christ to be absolute and full Here three affrighting and sinking sentences Opened and while opened demonstrated are savingly and everlastingly answered The awakened sinner when he considers the Law of God and the Bonds of his obedience thereunto as he is a reasonable creature cannot but reason thus 1. I am a sinner and sinne condemns me by the righteous sentence of the Law which I have broken It is answered The Sonne of God is sent in the flesh for sin to be the sacrifice to take it away the Lamb of God slain in sacrifice for the sin of the world God condemns sinne which would condemn thee God condemns it in the flesh of his own Sonne as the Syriack readeth the words in his flesh and the connexion of the words in these two verses doth inforce that sense for he that sent his own Sonne in the flesh to condemn sinne in the flesh and so save the sinner must needs condemn sinne in his flesh and not in our flesh for had we born in our bodies the condemnation due by the Law for our sinnes we had perished everlastingly and had for ever layn under the curse of the Almighty Law-giver but sinne is expiated by a sacrifice of infinite value sinne is condemned in the flesh of Gods own Sonne therefore thou shalt never be condemned for thy sinne 2. The Law requireth perfect obedience and righteousnesse of the creature and continuance in the same I cannot perform the obedience which the Law requireth and were all my former sinnes forgiven I shall sinne again It is answered the Sonne of God hath fulfill'd the righteousnesse of the Law in thy nature for thee for God sent him in the likenesse of sinful flesh he sent him about sinne that he in the flesh the humane nature might fulfill the righteousnesse of the Law therefore he was sent not for himself who was not obliged to the Law but for us to fulfill it for us therefore his obedience is thy obedience his righteousnesse thy righteousnesse The righteousnesse of Christ Jesus the righteousness performed by him is performed for thee not for himself it is thine it is the righteousnesse of God
under bondage and subjected to vanity vanity and vexation of Spirit is attending man in the enjoyment of all things under the Sun Fourthly The harmlesse jollities of the Eccl. 11. 9. flesh shall be brought into judgment Fifthly A conscience checking galling and gnawing for the flesh's ryots Sixthly The flesh's naughtinesse is discovered in the Word of God 2 Cor. 10. 4 5 6. Ro. 8. 13. Seventhly powerful means are given of God to crucifie it The Ministery the Spirit the crucifyings of the Sonne of God and exceeding great and precious promises which present to us a draught of better things than the flesh can propose Eightly In the Word commands and directions are given how to use the flesh such are these be temperate be sober beat down your bodies bring them into subjection Accuse and condemn the flesh silence her reasonings lay-in distinguishing and mortifying principles they are such as these The belly for meat and meat for the belly but God shall destroy them both The body is for the Lord not for lust The body is the Temple of the Holy Ghost The body shall be raised out of the grave but not as it is sowen both soul and body are the more excellent as they are lesse fleshly All the things of this life are such as perish in the using The scheme or fashion of this world passeth away All that is in the world and is of the world as the lust of the flesh the lust of the eye and the pride of life is not of the Father All these things that are of this lower world shall be dissolved Ninthly A judgment day is appointed and it shall as surely come as it is sure that men dye then this whole visible Creation which the flesh abuseth shall be burnt with fire The heavens shall shrivel together as a scrole and the earth with the works thereon shall be burnt up Tenthly in the mean time bitters are cast into all our earthly sweets and wasting judgments are abroad in the visible Church at this day Meditate often upon these things inlarge your thoughts upon each of them All these will eat down proud-flesh Thus of the three grand doctrines more expressely delivered in this text the last of which concerns the lively description of the believer by his walks the fourth doctrine followeth CHAP. XI Containeth the fourth and last great truth which is The fulnesse of the assurance and of the Consolation of those who are in Christ and walk not after the flesh but after the Spirit SECT 1. The fourth doctrine ariseth from the The fourth doctrine coherence of these two verses with the words before and following when we observe how they are placed in the frame of the Apostles discourse and it is full of consolation for it concernes the full assurance and the safe estate of all those who are actually in Christ notwithstanding their sinnes They have flesh a corrupt How raised nature dwelling with them and many sinnes the issues of that flesh but walking not in them they are in Christ and therefore there is no condemnation to them as the 1. verse with these verses affirmes and proves for their sinnes God hath condemned in the flesh or body and soul of his own Sonne the benefit of the salvarion wrought by Jesus Christ cometh home to them for all that their flesh that body of death can do so that they may and ought to say I thank God through Jâ—sus Christ who hath and doth and will deliver me from the same this is evident by comparing these verses with the 25. ver of Chap. 7. They should also rest assured of their blessed estate when there is no condemnation to them and when the strength of this evidence of their interest in Christ from their spiritual-mindednesse and savour influencing their walk is life and peace as these words looking backwards to the 1. ver of this Chapter and forward to the 5. and 6. verses do plentifully shew And since the scope of the whole discourse from ver 1. to ver 17. of this chapter is to support and encourage these spiritual holy walkers in their way the burden and workings of sin in them should not break their spirits or discourage them in the course of their holy living the miserable conflicting toyle of a gracious heart with the sinne dwelling in him is the thing treated of in the person of holy Paul representing all the regenerate in chap. 7. the latter part of it and the 8. chapter to ver 17. thereof is on purpose adjoyned to back on those Combitants in their warre against the flesh their sinne must not dishearten them in the combate this is the force of that word Now it is a word of encouragement as if he said therefore since Christ is your deliverer for and through whom ye may blesse God and rejoyce with thankfulnesse in the very heat and worst of the battel with your sinnes since flesh and you who are under the Law of your minds and are regenerate are two Now Now therefore stand to it and fight it out there is no condemnation to such as you And let this word for in these verses of my Text be carried to the ver immediately going before it and then they perswade these holy walkers to give up themselves fully chearfully and without fear of miscarrying to the Law of the Spirit of life which is in Christ Jesus which will certainly carry through without peril from the Law of sin and death which threatens them Having shewed the coherence take the fourth doctrine in this proposition The sinnes of those that walk after the Spirit shall never be to their condemnation neither shall they hinder to them the benefit of all the salvation that cometh by Christ nor ought in the least kind to hinder their assurance or their comfortable walking in their obedience their constant combating against the flesh or their full dedition to the Law of the Spirit of life which is in Christ Jesus as to that which will deliver from the Law of sin and death For explication of this truth observe The explication 1. What is granted 4. things here in the first place what is granted 1. It is granted that the sinnes of those that walk after the Spirit are sinnes they are transgressions of Gods holy Commandments they are filthy and do make them guilty they are against God and against Christ and are repugnant to the holy Ghost they deserve condemnation though they redound not unto condemnation they redound to their fault and to their guilt though not to their châ—rge for they are not imputed nor to malediction these Christ hath borne nor to eternal punishment for Christ hath made full satisfaction That their sinnes condemne them not is not from any lesse desert they also strike at the life of grace though they cannot destroy the life of grace 2. It is granted that there is flesh in them the seed and spawne of all sin that
foundation of the Apostles argumentation this is taken for granted that God of his infinite goodnesse was resolved to save some sinnets out of fallen mankind and to give unto them eternal life Of this the beloved disciple speaketh in 1 Joh. 5. 11. This is the record that God hath given to us eternal life and the reason thereof is nothing in the creature but it is that in them whom he shall save Ephes 1. 6 7. 2. 7. Ephes 3. 10. 1 Pet. 1. 12. Gen. 17. 1. Heb. 6. 18. he might shew forth the glory of his mercy love and grace the glory of his manifold wisdome of his power of his holinesse and justice while his grace doth superabound Rom. 3. 24. and in all the glory of his immutable counsels and decrees which no length of time wickedness and unfaithfulness of man power and policy of Satan cords of death depth of the grave and hell can hinder from taking full effect and accomplishment The summe is this sinne is sinne the Law is the Law God is God the persons to be saved as miserable vile filthy and guilty as any and yet Gods mercy magnified Christs grace exalted the sinner saved and while saved not left carnal but all that is done for him hath its holy and blessed work in him These things premised consider now the six particulars expressed by the Apostle and then you will see here omnimodas salutes all sorts of salvations salvation from sinne the curse of the Law death the grave and the wrath to come salvation of the soul and of the body salvation eternal salvation to the uttermost salvation full and attaining its end CHAP. IV. Containeth the fulnesse of salvation by Jesus Christ expressed by the Apostle in the person who is the first efficient cause he that provides this salvation which is God even God the Father SECT 1. THe first truth the Apostle fixeth us upon 2. By six truths expressed as 1. God is he that provides this salvation expresly demonstrating the fulnesse of salvation for sinners to be had in Jesus Christ is this God is the first mover the primary efficient of the wonderful work of saving a sinner God sent his own Son Here begins the excellency and fulnesse of salvation for sinners through Jesus Christ that it is God that provides it Isa 43. 13. If he work who shall let it what God doth is for ever what God doth is done Eccles 3. 14. indeed his work is perfect nothing can be put to it nor can any thing be taken from it upon this word GOD must we must put our accent it is written with emphasis as the Apostle in ver 33. of this Chapter fastens us upon this thought saying it is GOD that justifieth so here GOD sending his Sonne condemned sinne this then is of high and serious thought What hath this of consideration in it and what conclusions flow from hence dwell awhile on these two 1. What matter of due and high What matter of highest consideâ—â—tion is in this seven fold Ps 83. 18. Rev. 1. 4 8 Exod. 3. 14 consideration is there in this that GOD is the worker here this word GOD carrieth our thoughts 1. To the true God Jehovah the one only God whose name alone is Jâ—hovah the force of which name is delivered thus in the New Testament which is which was which is to come who is I am that I â—m who hath his being of himself and giveth to all things their being who gives a being to all his words which he speaketh and to his gracious promises in their season so that no tittle of 1 King 18. 39. them shall fall to the ground this Jehovah he is the God he is the God All other whom men call God are not God by nature they are but either the creatures or the inventions of their own braines the work of their own hands they are Idols and an Idol is nothing in the world it hath no deity at all and therefore as such 1 Cor. 8. 4 5. it hath no being at all and having no being it can do neither good nor evil it is profitable and good for nothing God Jehovah he who is and none besides him he gives this Saviour and therefore his who are taken into this Covenant of Mal. 3. 6. salvation are not consumed nor can ever perish 2. To God as the Majesty offended as he against whom all our sinnes are who might have glorified in his justice upon the sinner but mercies to forgivenesse and to eternal life do please him Who can of right remit because the wrong is against him against him onely if he acquit and justifie who can lay any thiâ—g to their charge if he be for the sinner Psal 51. 2. Rom 8. 33 31. who can be against him 3. To God as cloathed with all his Attributes with all his Essential glory In this salvation through the Lord Jesus Christ look upon his Almightinesse or All-sufficiency he cometh forth and saith to his poor cteature the sinner whom Gen. 17. 1. he calleth I am God Almighty I am God All-sufficient to me nothing is hard nothing impossible have me and thou hast enough thou hast all thou needest not go out to any other nor be to seek and at a losse for any thing or in any estate look upon his Infinity or Infinitenesse the Alpha and Omega who hath Phil. 1. 6. begun and will perfect his work Behold his Eternity is he not from everlasting Hab. 1. 12. the Lord their God theâ—r holy one they shall not dye All the greatest enemies the mighty Lord God hath ordained and established but for the correction of his people Behold his Vnchangeablenesse Heb 6. 17. Numb 23. 19 20. the immutable God is willing here to shew unto the heirs of promise the immutability of his Counsel by interposing himself by an oath he will not repent of this his Word and no conjuration can reverse it hear what he saith I will ransome them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Repentance shall be hid from Isa 64. 5. mine eyes this unchangablenesse causeth continuance in his saving wayes when his people raise his wrath against them and they ought to say thereupon we shall be Jer. 31. 20. saved this unchangeablenesse shines in the sounding of his bowels towards them repenting and though their provocations are such as would weary and tire out Hos 11. 8 9. any created patience yet he is God and not man the thoughts of giving them up turn his heart within and his immutable counsel makes his repentings to be kindled together so far is repentance from God his gifts and calling are without repentance Rom. 11. 29. Mat. 3. 17. 17. 5. Zeph. 3. 17 Tit. 1. 2. Isa 54. 9 10. Jer. 31. 35 36. Psal 89. 33 34 35. Isa
this care and concerning whom he had all these thoughts of peace for good Hitherto of the third special truth demonstrating that the salvation by Christ is a full salvation the fourth followeth CHAP. VII The fulnesse of a sinners salvation evinced in the outward cause moving God to give his own Sonne and to take such a way to save which was the impotency and impossibility of the Law to save and the lost estate of the sinner SECT 1. 4. THe outward impulsive cause of Gods giving his Sonne in the flesh to redeem and save is in these words what the Law could not do in that it was weak through the flesh God sending his own Sonne c. these words considered of themselves as one entire proposition namely this the Law could not deliver a sinner for it was weak through the flesh do contain that first great truth handled before in the second Chapter of this Treatise but now take them as the Apostle here puts them in their Syntax in the Contexture woven in together with that which followeth to this effect what the Law could not do that God did by sending his own Son and then we have that which moved God to set forth this way of Redemption by his own Sonne God gave the Law and sin was provoked and the sinner dyed the sinner looked to it stood convinced it was holy just and good but the more seeking righteousnesse and life by it his weaknesse the more appearing and he unable to keep it the more he lay under the curse of it God then takes this course he 'le send his own Sonne and he shall bring righteousnesse and life to this helplesse sinner hence a fourth special doctrine offers it self proving the second general which sheweth that this salvation in Christ must needs be compleat and admirable It is this The very impossibility of the justification 4. The impotency and impossibility of the Law to save and the lost estate of the sinner is the outward thing that moved God to save him by Jesus Christ Proved ten wayes life and salvation of a sinner by the Law and the sinfulnesse of miserable fallen man which brought that utter weaknesse upon the Law was that and that onely from without that moved God to justifie and save a sinner by Christ and therefore it is a salvation glorious gracious and all-sufficient This truth is evident divers wayes 1. That which is the help when the Law cannot help must needs be high and powerful for first The Law is the only way of life which God as Creator doth give to a reasonable creature and secondly The Law is so able that being perfect and Gods own Covenant it cannot be weakned but onely by accident not by its own failing but by ours it is weak but through the flesh 2. The Law for righteousnesse and Christ for righteousnesse do stand in direct Gal. 2. 16 21. opposition yet the Law is not against the Gospel the Law drives to Christ alone the Law is fulfill'd when Christ is Gal. 3. 21 22. received the Law comes in that the offers of Christ might be esteemed which else a proud sinner would wholly neglect Rom. 10. 4 or pervert and never understand aright this is the help given of God which is the end of the Law 3. That help that is able to set flesh sinful weak flesh right in Gods High Court of Justice recta in curiâ as Lawyers speak and to put strength into it and so make up the breach so that both the Law shall stand in its full force and strength and yet the sinner be righteous and live that is altogether a Soveraign salvation but such is the help which Gods grace in Jesus Christ doth bring it puts forth its power gloriously efficacious for and upon and in sinful weak flesh 4. When that which deserves that God should cast off reprobate and condemn to hell for ever and so glorifie his justice is made the ground of giving Christ what now can be alledged to hinder if the Omnipotent All-wise and All-gracious God be able to save a poor perishing creature if Christ the Sonne of God be able to help sinfulnesse of flesh is the very ground It deserves damnation as we see in the righteous sentences of the Law in the casting away of Angels fallen in men whom God reprobates the same reprobablenesse is in the very Elect men in all of them and therefore Isa 43. 22 25. Eph. 2. 1 2 3 4 5. is this Saviour given The Prophet Isaiah pleaded for God with Israel long ago bringing in the Lord speaking in his own words on this wise Thou hast not called upon me O Jacob thou hast been weary of me O Israel thou hast made me to serve with thy sinnes thou hast wearied me with thine iniquities I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sinnes 5. When this that all help failes and through mans own fault shall be the rise and advantage that God will take to give Isa 63. 5. his Sonne to be the Christ and Saviour this answers all objections Now thus it stands here none to help none to uphold therefore saith God my arme Isa 41. 27 28. saves No intercessor no man what no counsellor Behold saith the Lord I give one that bringeth good tydings what can no God Idol god no worship no sacrifice Lambs Rams Bullocks Rivers of oyle no price of silver or gold nor prayers nor tears of blood give help Isa 45. 20 21 22. behold a just God and a Saviour I am and there is none besides me look unto me saith God and be ye saved all the ends of the earth behold the Lamb of God that taketh away the sin of the world 6. Therefore mercy was the onely motive mercy hath the miserable for its object An unchangeable purpose of love within God himself according to the good pleasure of his will was the onely proper cause causing salvation and therefore it must needs be firme as a foundation of God by grace are we saved above and against desert It is the glory of free-grace and 't is to the glory of free-grace to save Gratia non est gratia ullo modo si non sit gratuita omni modo Rom. 5 20. 3. 27 Eph. 1. 6 7. 2. 8 9. a sinner Grace is not grace any way if it be not frank and free every way 7. It must needs be done thus to shew the glory of grace superabounding when sinne and the Laws curse cannot hinder but where sinne hath abounded grace aboundeth much more and to exclude boasting that glorious superabounding grace may have the praise for ever 8. If it had been grounded upon any thing in us as the cause of this saving love we should never have dared to come near unto the holy God because we are sinful nor could our hearts have stood stable in his presence because
creatures and so are subject to change we should have found so much weaknesse and changeablenesse The holy Angels stand before God through Christ as their Mediator of Confirmation who need no Mediator of Reconciliation and Redemption because they never sinned 9. This raiseth the heart to an exclusive 2 King 7. 34. resolution like the Lepers in the book of the Kings in this manner If we stay in our natural estate we are sure to perish if we come into Christ we can but perish perhaps we may finde favour and grace for there is enough in him yea and it begets in the soul the positive resolution of the Prodigal there is bread enough in my Fathers house and I perish Luk. 15. 15 16 17 18. here and starve with hunger I will arise and go to my father and say father I have sinned 10. Lastly The blessednesse of a sinner consisteth and cannot possibly consist in any Rom. 4. 6 7 8. other thing than in forgivenesse and in a non-imputation of sinne in the merciâ—ul covering of iniquity for what shall become of him that hath sinned if hiâ— sinne be charged upon him he must passe under the eternity of the wrath to come which sinne hath justly subjected him unto and then where will be the time and place for blessednesse what can be beyond everlasting if forgivenesse of sinnes be the blessednesse of a sinner then here is nothing in man to move God but this here is a sinner a man undone by his own sin but I will be his God and will be Heb. 8. 10 12. merciful to his transgressions and I will remember his sinnes no more This this is the Covenant by which we sinners can live and stand in the sight of God SECT 2. But wherein may it be made to appear Illustrated six wayes that the weaknesse of the Law made weak through the sinfulnesse of man moved God to give his Son Answ 1. Because this is the main reason why God left the Gentiles to themselves for above two thousand years upholding them neverthelesse in the utmost of natural abilities which are in man since the fall and giving them all the blessings of Creation continued in his Providence with goodnesse and long-suffering that all the world might see man cannot by his wisdome finde out the true God finde out the way of reconciliation and salvation man cannot do ought but wander from God he understands not and will not ask after Christ and then God will say Behold me to them that asked not Isa 65. 1. after him and that shall be verified I Isa 41. 27. Junius in locum 1 Cor. 1. 21. am found of them that sought me not then God giveth Christ the first that saith to Zion behold behold the things which none could tell of he that is the one the only one that bringeth good tydings Paul to the Corinths opens this saying After that in the wisdome of God who wisely disposeth of all things in his providence governing the ages of the world and the generations of men upon the earth the world by wisdome their wisdome of the light of nature with which they came into the world indued of God the Creatour having the book of the creature open before them and time afforded to improve it to the utmost of which wisdome even in the things of God they grew conceited professing themselves to be wise neverthelesse the truth is they by wisdome know not God much lesse could ever so much as dream of Christ It pleased God in his infinite eudoky or good pleasure by the foolishnesse so esteemed by the wise of the world of the preaching of Christ crucified for the Redemption of a sinner to save them that believe 3. The reason why the Jewes were left of God to doat about the establishing of their own righteousnesse to which thing all men by nature stand enclined neither can they by the utmost abilities of reason in man arise higher or seek any thing else that the Jews I say went about Rom. 9. 31 32. this to their cutting off was this that all men being concluded in unbelief from the Reign of which they cannot deliver themselves when the Gospel of Christ is told them never so plainly and all that they will drive that Gospel unto is but this to seek the more to establish thereby their own righteousnesse It might appear that salvation cometh only then unto men when the Lord will of his own free-grace take hence the occasion to have mercy upon them all whether they be Jews or Gentiles and there the Gentiles sooner attained the righteousnesse which is by faith in Christ Jesus than the Jews who had the Scripture which the Gentiles had not and the Jews cannot get over this evil of going about to establish their own righteousnesse and do make to themselves Christ Jesus A stumbling Rom. 11. 3â— 33. stone and a Rock of offence to this day nor will it ever be otherwise untill God glorifie the riches and power of his grace to have mercy upon them When Paul that heaven-measuring soul knowing in Gospel-mysteries through the Revelations which Christ gave unto him entred into the discourse of these wayes of God he is rap't in admiration and breaks out thus Oh the depths of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding out 3. This was the reason why the Law was given that the Jews having the Law in a perfect draught from God himself by the glorious ministery of the holy Angels in the hand of a Mediator Moses might Gal. 3. 19. 20 21 22 find that thereby they could not have life given them because they could not get righteousnesse thereby but were all concluded under sinne that so the promise by faith of Jesus Christ might be given to them that believe and not to them that would stand by their works by which with the help of the holy Law to the uttermost they could never attain to righteousnesse although they sought it zealously thereby 4. The first proposing of the Gospel to Adam fallen proveth that mans destruction by disobedience was the rise and ground of the exhibiting of the Messiah It was proposed in a threatening to the Tempter when Satan had through subtlety destroyed Gods workmanship and in these words was it first Preached It shall break thine head that is the womans sâ—ed shall break thine head she that brought in sin upon mankind by thy seducement shall be the instrument to bring forth that man that seed that shall dissolve the Devils works the ruined workmanship of God shall be reared and restored by flesh of the woman by which it was ruined 5. The manner of disposing of the Covenant of grace teacheth this for therein Ezek. 36. 25 31. God promiseth to work all the work even by a new Creation out of worse then nothing against all impossibilities to any created strength that
ought to strive and wrestle taking the Gospels part against the adversaries thereof and this we should do together with all the Saints and faithful especially with those with whom we live and with them let us stand fast in one Spirit The unity of the faith and of the knowledge of the Sonne of God in his Gospel which is but one and the same word of truth should unite us in love and bind us to the peace with lowlinesse and forbearance and with due respect to the variety of the gifts of the Spirit which are the Spirits rich embroidery the ornament of the Church no way of themselves hindering unity and orderly employed and improved are to the singular profit and benefit of all and every one of the members of Christs mystical body 4. Sow to the Spirit lay out your substance Gal. 6. 8. and your worldly goods to spiritual uses to the maintenance of Christs Ministery and Ordinances to the promoting of the Gospel the Church all grace and holinesse and the hopes of glory Seek first Gods Kingdome and righteousnesse Mat. 6. 33. buy the truth and sell it not say not I must provide estates for my children maintain my family raise my posterity God cannot be mocked if thou honour not the Lord with thy substance thou doest but sow to the flesh and of the flesh thou shalt reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting Say not I have already done this and that good work hast thou an opportunity do still more with thy wealth and temporals be not weary of well-doing the reaping time will come in due season Faint not therefore neither flag in the sowing time there is now the seed time the harvest day is to come in another world 5. Lastly as it is in this Text Walk after the Spirit and not after the flesh this duty makes up the description of the spirituals of the true Christian the person whom God hath loved to life everlasting and for whom the Sonne of God came into the world and gave himself to the death This is the second Consideration of the words of the Apostle which now cometh to be perused and that as they give us the third Doctrine which is the more necessary the more excellent than the two former are and the more desirable the more searching and differencing the children of God from the men of the world CHAP. X. Treating of the third great truth The lively description of the persons that shall be saved and do partake of this salvation by Jesus Christ viz. They are such who walk not after the flesh but after the Spirit SECT 1. Doctrin 3. The persons for whom God gave his Son and the Son came into the world and gave himself are those that walk not after the flesh but after the Spirit THe third great doctrine delivered by our Apostle in these verses this They that walk not after the flesh but after the Spirit these are they for whom God sent his own Sonne to become flesh in the likenesse of sinful flesh to be a sacrifice for their sinnes and whose sinnes God condemned in the flesh of his Son that in and for them the righteousnesse of the Law might be fulfilled or take it thus Those in whom the Spirit dwels applying savingly the love of the Father and the grace of the Sonne in them he so mightily rules that they walk not after the flesh but after the Spirit That we may not be deceived in a matter of such importance as this is of let us 1. Understand the force of the words 2. Take them asunder in particular Opened in six particulars doctrines 3. And then Consider the Regency of the flesh 4. The Regency of the Spirit 5. The walk after the flesh 6. The walk after the Spirit And seventhly the uses of the whole First for the meaning of the words By flesh is meant the unregenerate part 1. The meaning and force of the words Col. 2. 18. Mat. 15. 19 20. in the sanctified believer the man as defiled with sinne the nature of man of man corrupted by sinne By flesh is not meant 1. Flesh in the substance of it the body opposed to the soul but both body and soul made flesh and carnal as carnal is opposed to spiritual there is the fleshly mind the soul as well as the body is defiled with sinne and depraved the soul defiles the body out of the heart cometh that which defiles the man by flesh therefore we must not understand the substance of flesh which is Gods Creature and therefore good and hath no cause of sinne in it for God is not the Author of sin neither may his workmanship be blamed without committing that great wickednesse of casting reproach upon our Maker This is to be held firm against the vile and pernicious opinions of all ancient Heretiques and our newly up-start erroneous spirits and against the received sayings of Philosophers and the dangerous tenets and expressions of some Divines as if the mind and soul were pure and receiveth its defilement from the body By flesh is not meant 2. Flesh in the natural desires of food sleep generation rayment recreation motion rest and if there be any thing else that accompanies the life of man in this world These are not evil in themselves it is inordinacy that makes them evil faulty and sinful Nor doth flesh note out 3. Humane wisdome and reason and the moral actings and projectings thereof All which kept within their own sphere and acting regularly are most useful to societies commendable among all and serviceable to the Kingdome of Jesus Christ Nor much lesse by flesh may be understood 4. The sparkles of the light that is born with us and in us or the reliques of Gods Image in body or soul or in the whole man Nor yet under the word flesh may we understand 5. The necessary helps of this present life as lands money friends with the like subsidiary ayds Nor 6. Natural diseases infirmities or defects of body or mind In this sense there is an honour due to the flesh and a lawful satisfying of its desires and needs and to deny them to it though Col. 2. 23. upon devout pretence is sinful and falls under that Commandment Thou shalt not kill But by flesh is meant the sinful disposition and this is called flesh not as if this sinfulnesse were first in the body for the soul the fairest part of it the top of it the mind is polluted we are strangers from God in our mindes the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 23. Col. 1. 21. of the mind must be renewed ere ever it will be good Quest Why then may it be said Is corruption of nature which is first and most notably in the chiefest faculties of the soul called flesh Answ First Because the very soul is flesh that is it is defiled with sinne and tyed down to
because we pray we now think our selves free to commit sinne we have been at prayer therefore we may be at our lewdnesse we have been at Church in the fore-noon of the Lords day therefore we may dance about the May-pole and keep Revels in the after-noon this is like the Harlot who saith to the young Wanton I have peace-offerings with me this day have I paid Prov. 7. 14 15. my vows therefore came I forth to meet thee 2. In reference to the Law of God for though the flesh is not nor will be subject 2. In reference to the holy Law Sixwayes to the holy Law yet the wily wisdome and subtilty thereof will make use of that also and that most perniciously And the Reign of the flesh sheweth it self herein diversly as First when we seek righteousnesse and Rom. 6. 14. 9. 32. 10. 3. salvation by the Law while under the Law we are under the Dominion of sin so long as we go about to establish our own righteousnesse as did the Jewes and as it is found in all men by nature a Phil. 3. 4 5 draught whereof we have excellently and to the life drawn up in Mat. 19. 16 17. to ver 24. this is to have confidence in the flesh Secondly when we take the Law to be no more than as a Law commanding the Ro. 7. 7 9. Mat. 5. 21. to the end of the ch outward man and to forbid nothing but grosse acts of sinne or to require no more than the outward duty and so we are alive we know not sinne which reacheth to the heart and hath its seat there in the deceitfulnesse and wickednesse thereof nor know we lust or inordinate affections and concupiscence to be sinne and therefore we blesse our selves or flatter our selves in our own eyes in our natural estate Thirdly when and whilest that we cannot endure to hear the holinesse of the Law opened and urged and we love not the righteousnesse and purity of the Commandments yet we will have the saying of the Commandments and the publick reading of them as part of Divine service and hold this better than all preaching and without this we care not for Minister or preaching Fourthly when all the fruit of the coming of the Law and Commandment is onely to revive sin and to strike us dead I take the Apoâ—â—les phrase the meaning whereof is this That the Spirit of God doth accompany the Law and the spiritualnesse of the Law being such as Rom. 7. 9. reaches to the thoughts and desires of the heart as well as to our words and deeds when it is opened the Spirit of God brings it home to the conscience with power this is the coming of the Law now when the fruit of it thus coming is this onely to revive sinne and to kill the sinner to ptovoke sinne so that it works in the sinner all manner of concupiscence and then comes the threatning and the curse and slays us and strikes us dead if this be all that we receive by the Law the flesh yet will hold the Chair for we wiâ—l dislike the preaching of the Law we cannot endure these men of sowre spirits these Legal Preachers we will lay the fault on the Minister and if we can but get from under this dinne oh we like the respousal to every Commandment Lord have mtrcy upon us and incline our hearts to keep this Law this God shall have and then we are at quiet and alive again though our sinnes live in us and we live and continue in them love and plead for them Fifthly when there is nothing in us that is subject to the Law of God nothing that holdeth proportion with the platforme of holinesse laid down in the Law Rom. 8. 7. but that only is found in us which rebels frets pulls away the shoulder and esteems all grievous for then we are wholly flesh Sixthly when we never received any further work of the Spirit than that of the spirit of bondage and yet because thereof we conclude we have repented and our estate is good whereas by the Law we should be shut up to the faith of Christ in the Gospel which having changed and made us anew we should live to God and delight in the spiritualnesse and purity of the Law with judging and condemning our selves thereby and justifying God therein the work of the spirit of bondage is to bring to the knowledge of sinne to work the sense of Gods wrath against sinne and to fill with terrours upon awakenings and there is no further work of the Spirit when there is no hâ—tred of the pollution of sinne no heart-forsaking of the sinnes of the heart no hatred of sinne in the sinfulnesse of our nature whence all transgressions do come when no further work did we ever finde than the convictions of rhe spirit light great and convictions strong but the will the heart not created anew that there might be conversion and healing now though these convictions may be not onely of sinne through the Law but of the sinne of unbelief and of righteousnesse and of judgment even of Christ and his Kingdome and righteousnesse through all the good Word of the Gospel yet the flesh may and will still keep the Chair 3. In reference to God and his worship 3. In reference to God and his worship Two wayes Col. 1. 21 22. Isa 66. 1 3 Psal 106. the flesh can yield to assume unto it and choose both Gods name and service with great state and thereby perk up the higher First with the mixture and blending of mens devices our own inventions the commandments of men to teach the fear and worship of God and the rudiments of the world these are savoury these are devotions humility and wisdome these are the rules to which the flesh lyeth level Secondly with philosophical speculations wisdome of words great swelling words of vanity and the worshipping of Angels disputes about words and genealogies Col. 1. 18. 1 Cor. 2. 3 1 Tim. 6. oppositions of science fables depths unwritten traditions vented for Apostolical these and such like the fleshly-minded is puffed up withall it loves to be intruding into things it knows not it would be reputed seraphical by amazing the simple with high-flown notions 4. In reference to Christ and to his 4. In reference unto Christ Eminently in Antichristianisme Gospel his Profession Ministry and Ordinances all these to choose never did the flesh get more by any thing she appears like a Lamb she puts forth the two Horns of Christs vicegerency and beauty external she gets on the sheeps skin and cloathing she hasps to her both the Keyes the Key of knowledge and the Key of Discipline the Keyes of the Kingdome of heaven she will be infallible and give the sense of Scripture unerringly be the Holy Father and the Holy Mother-Church she will exercise and conjure the Divel and cast him out and do a thousand more such
after the lusts of men to live the life of the Gentiles following and imitating their manners hunting after their favours this is the broad way where most go this is the way of the men of this world To live after the course of the world is to live seeking what the Gentiles seck Mat. 6. 32. after what we shall eat what we shall drink wherewith we shall be cloathed how we may rise grow rich and great how we may build plant purchase leave our names great on earth and leave our children so and thus eternize Psal 49. 1. our selves here as the men of this world do that minde and are addicted unto this present life seeking their good things and making up their portion in this world Ps 17. 14. how also they may do well to themselves fare deliciously wear gorgeous artire swim in vanity jollity and pleasure this is their way and their posterity like and applaud it and others that have neither power nor hopes to attain it count these the happiest under the Sunne and though the Spirit of God saith it is their folly and they shall never see light yet this the world doth as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their eternity as if there were no other life nor other world Secondly After the lusts of the flesh 2 Pet. 3. 3 4. Gal. 5. 1â— that is in some manifest work of the flesh a manifest wickednesse either against piety or against charity or righteousnesse or chastity or temperance Thirdly after Satan as if joyned in 1 Tim. 5. 15. marriage with him so the Apostle expresseth it that is to live in love fidelity and obedience to the Divel loâ—ding it in lying vanities in darknesse of sinne in ignorance of God and in unbelief ruling he is the liar and the murtherer the father of lusts and of lies of all sorts the enemy and envious one the tempter the accuser of the brethren and the back-biter now when Satan may in his temptations play with us touch us with his love-touches in any of those wherein his works consist from which he hath those his former proper names and titles may bed with us and we with him when he may enter into us as he did into Judas Iscariot and fill our hearts as he did the heart of Ananias and Sapphira and take us Captives as fish that love the baiâ— at his own will when we keep open house for him by giving place to wrath revenge uncleanenesse covetousnesse idolatries lyes taught in hypocrisie hatred of the godly cavilling at the Word of truth or at the way of holinesse or the like or when we keep the house empty not stored with holy truths and graces the furniture of the mind and heart when our hearts are true to evil motions and lusts but false to Gods Commandments and Gospel and we passe not much that it is so then we live after Satan These are they in whom Satan works effectually and Eph. 2. 2 3. they fulfill the desires of the flesh and of the mind Fourthly In darknesse no discerning of men either of the godly to make their companions and to choose their portion and lot even the reproaches of Christ or of the wicked to avoid their company counsel way and chaire although they Psa 11. 1 2 1 Joh. 4. 1. can finde out the godly even the upright in heart to shoot privily at them no discerning of spirits of Ministers and Ministery nor of things and doctrines unlesse it be this to account the things of the Spirit foolishnesse no discerning of Joh. 10. 4 5. graces from moralities and civilities which they prefer before the feare of God and faith in Christ the love of the Saints and the patience of hope No discerning of wayes the way which is called holy from the way of the worldling prophane Luk. 12. â—6 2 Cor. 6. 2. Mat. 16. 3. Luk. 19. 44 or formal No discerning of the signes of the times the seasons of grace the day of salvation the day of their visitation Fifthly a life led in security no wonder if the dark and blind who see not their 1 Thes 5. 5 6 7. Deut. 29. 19. danger be altogether secure the night is for sleep they that sleep are of the night and of darknesse they that are of the night are sleepers No questions no cases of conscience the flesh blesseth them in their evil imaginations and flatters Psa 36. 1 2 them in their iniquities no serious enquiries about their spiritual estate or about their wayes about these two are all the main cases of conscience no watchfulnesse over the heart the mouth the eyes the feet and all their goings A man must be awake before he can watch Sixthly In vanity of mind and of conversation In vain principles reasonings thoughts and inventions they walk in emptinesse of the power of saving truths Ephes 4. 18 1 Pet. 1. 18. and graces the conversation vaine foolish unprofitable void of godlinesse in power the words idle unsavoury not good for the use of edifying and the works not directed in truth according to the doctrine which is after godlinesse this is upon them at the best and many times they break out to that which is vile and abominable Seventhly In hypocrisie with fleshly 2 Cor. 1. 12 Mat. 6. 1 2 23. wisdome hypocrisie either natural or pharisaical The natural hypocrisie may stand with a particular uprightnesse as in Abimelech of whom God testifieth that he did in the fact about Sara Abrahams Gen. 20. 5 6. wife that which he did in uprightnesse and it may stand with a general uprightnesse to the light of a natural self-deceived heart and to the light of the Law in a man that seeketh righteousnesse in his own works An uprightnesse legal Act. 23. 1. Phil. 3. 6 c. such as was in Paul before his conversion but not an uprightnesse Evangelical which consisteth in renouncing all confidence in our works and in the flesh or outward duties and priviledges or inward self-abilities in the life of faith in heart-purifyings and a Gospel conversation in rejoycing in Christ Jesus and our interest in him and in conformity to his death in hatred of all sinne we know in bearing respect to all Gods Commandments and in all these in humble strenuous pressings on to that which yet we have not attained but is before us with an heart and eye upon the prize of our high calling to which we are called in Christ Jesus by the Gospel 8. In natural Atheisme in alienations of heart from the life of God in impenitency and unbelief It is with them as with Israel back-slidden Israel of old they Hos 5. 4. cannot frame their doings to return they can do any thing but to order their ways to return they will not they have no heart and when urged to it and the threatnings of God applyed they say no there is no hope if nothing but a Gospel
the Moon under his feet and himself set above himself and above tâ—e world while he treads on mould and dwells in a leprous house of clay He cannot abide hypocrisie and loves nothing below that conversation which the grace of God in Christ teacheth He is passing on from faith to faith from glorious grace to glorious grace from strength to strength as one called to glory and vertue but speeding his way through daily mortifications and crucifixions of a home enemy within his own bowels he walks in the Spirit and so fulfills not the lusts of the flesh he walks not after the flesh that he might walk closely after the Spirit he that walks after the flesh knows not the flesh so well as he he avoids and passes by he comes not near but goes away from the flesh's walks for he hates the garment spotted with the flesh He would not defile his garments for fine linnen clean and white is his cloathing even the righteousnesses of the Saints all wrought without hands as himself is the workmanship of God in Christ Jesus by the Spirit in a new Creation yet since that the flesh will be with him the heighth of his spiritual temper is this he will take his garments and his fine array and wash them white in the blood of the Lamb. O spiritual man O Saint of the most high blessed be thou blessed be thy A blessing of his happy change way blessed be thy counsel in choosing this way thou art blessed in such a leader the Holy Ghost the Spirit of life and power what eye-salve but that which Christ alone is Merchant of by a Monopoly that enriches all the Church and infringes the liberty of none what eye-salve but that could have made thee so wel-sighted clearly to discern these two-fold leaders walks and walkers and as if thine eyes were in thy feet to turn thy way with such exactnesse from the one and turn thy walks unto this other Grace is in thy walk and Glory will be thy Crown Christ is not ashamed to call them brethren though he be in glory and they on the dung-hill Of this brood of travellers let my soul be it shall be my hiâ—hest honour among all men to be of this brother-hood which is so nearly allyed and so fast that they are all but one body animated acted and lead by one Spiriâ— and have all one way and walk and one description agreeing to one and all Thus far of the six things proposed for explication of this description which makes up the third great doctrine of this text now follow the uses to be made of this whole truth SECT 8. The use is three-fold 1. Of Tryal 2. Of comfort and 3. Of exhortation Three useâ— of the whole 1. Of tryal 1. This doctrine is full of tryal it is of a distinguishing and differencing nature such are all descriptions they describe not if they distinguish not that one thing may not be taken for another and the excellency of this description is that it is plain and manifest he that runnes may read who is in Christ by faith and who is not the Apostle would not have given it twice in one Context and in the same words in matters of such hiâ—h concernment and on purpose to settle us in sure consolation had it not been most easie to be discerned and palpable to all though malice will not suffer the tongue to own what they cannot but know in their heart The walk the conversation shews the man try then who hath the command of our lives observe that for if we live after the flesh we shall dye for ever but if through the Spirit we mortifie the deeds of the body our members that are on earth Rom. 8. 13 as uncleannesse covetousnesse and the like we shall live for ever and never be damned There are but two principles that rule the man one of these have the command of all men where the one commands there the other cannot that commands that hath power over the conversation It 's lustings and motions are reigning indeed that frame the walk of a man It is then no difficult thing to know what we are by our walks look upon your walk and see your estate The works of the flesh are manifest read and see Gal. 5. 19 20 21. And the fruits of the Spirit are many and go in a chain unsevered Gal. 5. 22. they are sweet and ripe not rotten not hedge-fruit they are such against which there is no Law although they are Gospel-fruit never grew but in that soil Did ever any men make a Law against them and the Law of God is wholly for them Be not deceived by profession and perswasion that thou hast spiritual life within thee if that inward spiritual life do not come forth in power to frame thy conversation after it and no more after Gal. 5. 25 26. the flesh If we saith our Apostle do live in the Spirit let us walk in the Spirit have you spiritual life in you have a spiritual conversation also have a spiritual conversation and you shall not fulfill the lusts of the flesh though you have flesh and the flesh lusting in you The sinnes of the godly are not as the sinnes of the wicked and the manifest difference is this the godly have no way of wickednesse in them no sinne is their way Ps 139. 24 and trade no sinne commands their walk they may fall into a sinne as a wicked man may sometimes fall upon a duty but that is not their course they up again and walk on in Gods way which their souls delight in and choose humbled and ashamed and speeding their way the more their delight is in the Law of the Lord now that allows no sinne neither do they every word of God is pure so is their way and purity of way is that they love there is no wickednesse in all the words of wisdome he that delights in the Word of God as his guide shall of necessity be led in wayes wholly differing from the counsel course and chair of sinners ungodly and scorners Gods children have spots too many but not the spots of unbelievers and hypocrites The spot of Gods children is not the spot of carnal Israelites or carnal professours of the Gospel whatever be the spot of the spiritual this is his beauty he walks after the Spirit he walks not after the flesh but after the Spirit Mark here these three distinguishing points in the trial of our estate First the spiritual takes the Spirit for the Commander and Orderer of his conversation as he would have the Holy Ghost live and rule in his heart and his soul live in the power of the Spirit given to him and dwelling in him so he resolves to walk in the Spirit the spiritual mans walk is a walk after the Spirit Secondly he walks thus refusing and watching against fleeing and warring against the flesh and against the affections and
ever mans eye saw or eare heard of of presumptuous sinne even of the sinne unpardonable and unto death but it is subdued and broken or destroyed so that it hath not dominion There is not a full deletion and taking away of the being of sinne He that saith he hath no sinne deceiveth himself and there is no truth in 1 Joh. 1. 8 10. him 3. These holy walkers after the commands of another ruler even of the holy Ghost dwelling in them do confesse as much and do retain the sense of their sins and sinful natures and do hold them contrary to the Spirit contrary to its lustings 1 Joh. 1. 8 9 and contrary to their walking 4. There is not in them a blotting out and taking away of all the sad ruines which sinne hath made upon man-kind these shall not be taken away from them untill the coming of the Lord Jesus Christ the second time when the last enemy death and the grave shall be destroyed as it is promised in Act. â— 19 20. then there shall not be so much as a scarre of the woâ—nds which sin hath made SECT 2. In the second place observe when we say that their sinnes should not hinder 2. Whose sins hinder not comfort and assurance and what sinnes their comfort or assurance we â—peak of the sinnes of such as hold on in this walk retaining their integrity otherwise the fall of a David or of a Peter will take away their comfort in holy wayes and the joy of their salvation untill it be unfeignedly repented of and they recovered of such falls We yield that all sinnes in their own nature and by the law of works do make against all comfort but there are great sinnes the manifest works of the flesh which the spiritual may fall into and these for thâ—t time destroy the comfort of the most holy of Saints who are guilty of them Neverthelesse while the regenerate are guilty of these sinnes after calling these in them compared with the unregenerate that live and walk in the same sinnes may be said truely to be of infirmity and to be but falls in their walk although they are not in their own nature sinnes of infirmity There are sinnes of infirmity viz. Sins of infirmity and there are sinnes that may be fallen into of infirmity Now the sinnes which are sinnes of infirmity of these we speak in this doctrine These are such sinnes as have been found in the best and choicest of Gods Servants upon earth who have kept their holy watchfulnesse and while they have kept it Infirmity is when the serious purpose What infirmity is of holy and humble walking with God both general for our whole course and special for our particular wayes and actions is present and firm but to performe what we unfeignedly desire and diligently endeavour is wanting Sinnes of infirmity Rom. 7. 18 And what are sins of infirmity in generaâ— Psa 19. 13. are such as â—nto which presumptuous sinnes are opposite Sinnes of infirmity are opposite to sinâ—es which are done willingly to sinnes against knowledge and conscience I say not sinnes with knowledge and conscience The most knowing and conscientious being truely godly and gracious may see those sinnes which wicked men neither see nor feel but those sinnes which are against knowledge and conscience they are as a thief in the candle as gravel in the shooe of a Traveller More particularly sinnes of infirmity In particular Psa 19. 12. 1. Are secret sinnes which we know not yet knowing our ignorance or defect of full and cleare sight whereby many sinnes may scape us we repent of them as did David saying Who knoweth his eâ—roâ—s â—clâ—nse thou me from secret sinnes 2. They are imperfections and failings cleaving to our good works and to our best actions 3. They are such as arise from want of age in Christ and do accompany the state of a Babe An infant is infirm 4. They are such as proceed from want of strenâ—th where there hath been but little means or though great meanes yet enâ—oyed but for a little time 5. They are sudden indeliberate breakings out contrary to our bent and purpose when our judgements are clouded by some sudden temptation after which we are sensible of our failing mourne complain labour to â—amend and to get ground of our corruption Sinnes of infirmity are found in the regenerate only who have the life of grace begun No weaknesse where no life Weaknesse is properly in those who have and retain a sincere universal and constant inclination to spiritual things as the best No infirmity where the Spirit of Christ dwells not Although the inhabitation of the Spirit be no cause of weaknesse but of strength No infirmity in those that have not gracious principles for in such the deadly law of sinne hath dominion No failings where no right judgement to place us upon high and supernatural ends and aimes Infirmities are in those only that have espoused love to Jesus Christ Infirmities are those sinnes which are the matter of dayly humiliation and the objects of dayly mortification It is not of infirmity to please our selves in our weaknesse to plead for it or to allow of it There are infirmities which are not possibly to be rooted out when yet the upright strive daily against them as forgetfulnesse heavinesse of Spirit distractions in duty sudden passions fears secret fugitivenesse of heart from under the presence of God some kind of rashnesse and rudenesse of spirit in our approaches to God covetings or hanckerings after the creature inordinately with many of like sort and there are infirmities more easily subdued as are all the frailties which break out in gestures words and actions the Apostle gives us the ground of such a distinction when he saith In many things we offend all If any man offend not in word Jam. 3. 2. the same is a perfect man and able also to bridle the whole body SECT 3. Now having treated thus of sins of infirmity What is meant in saying sins of infirmity shall not condemn this doctrine sheweth First that these sinnes of infirmity shall not condemn those that are guilty of them Not as if their great sinnes shall condemn them no for Jesus Christ mediates not only for lesser sinnes but for the greatest sinnes and God forgiveth iniquity transgression and sinne sinnes of all sorts and of all sizes but the meaning is that Christ is such a propitiation that these are covered such an Advocate that he pleads to the Father that these by 1 Joh. 2. 1. the tenour of the Covenant of grace be wholly passed by he is such an high Priest as is touched with the feeling of our infirmities for though he never knew what it was to sinne no not of infirmity he knew no sin yet he was tempted and so Heb. 4. 15. is touched with the feeling of the state of one that cannot be free from some touch of defilement when he
the first is justified by faith freely of free-grace through the righteousnesse and redemption which iâ— in Jesus Christ and in his blood this is most true the great truth of the Gospel and it is of the same Gospel-truth that the â—ust the justified sinner now made just and righteous by faith and whose heart God hath purified and sanctified by faith the just shall live by his faith for the righteousnesse â—phes 1 6 2. 8 9. whereby he stands righteous iâ— revealed from faith to faith and not first to faith and then afterwards to works and he is still by free-grace accepted in Christ the beloved and is what ever he is by the free-grace of God We are saved by grace through faith and that is not of our selves it is the gift of God not of works lest any man should boast Salvation is by faith that it might be of grace were it of works it were no more of grace Will any say grace is not grace Why sayest thou I but I can do nothing I have done nothing I still sinne after forgivenesse I have upon me a very necessity oh my dayly sinnes and debts what will become of me for my sinnes since God hath graciously visited and called me Do we not see the Answer live by faith upon free-grace and upon the redemption which is in Christ as thou didst at first when thou wast nothing but sinne God hath begun thy salvation by faith and he will never turn thee over to the Law again to be perfected by it Wilt thou begin in the Spirit and then go to be made perfect by the flesh Fourthly That all that is required of us even repentance faith and uprightnesse as well as perseverance is promised given undertaken for and wrought by God the Father and by Jesus Christ the Sonne of the Father and by the Holy Ghost the Spirit of the Father and of the Sonne Why sayest thou despondingly I cannot repent I cannot believe I have a deceitful heart I cannot be rid of hypocrisie vain-glory and secret self-confidence art thou sensible of these condemn them judge thy self for them and go to him as a child to a father through Christ by the Spirit according to his Word for power to repent believe and to walk uprightly Owning thy disability look to him who whiles and in the bidding exhorting and promising giveth and worketh what he commands Say Turn thou me and I shall be turned Lord I desire to believe help thou mine unbelief accomplish in me all the good pleasure of thy goodnesse and the work of faith with power Take out of me the heart of stone and give me an heart of flesh give me a new heart and a new spirit and put thy holy Spirit into me which shall cause me to walk in thy Statutes and to do them Lift up thy drooping soul and say Let him command what he will who gives what he Commands and gives by commanding Fifthly That free-grace is the ground of all and abounds through all and reignes above all to eternal life Why sayest thou as one discouraged The sense of my sinne and guilt abounds how then can I have comfort In thy self thou canst not loath thy self upon the account of thine own righteousnesse thou canst not but in God in Christ upon the account of his free-grace thou mayest and mayest the more for all the mercy of this Covenant of loving kindnesse peace and salvation was and is for sinners guilty sinners chief sinners that were under sinne and death in their power and for no other that where sinne abounds grace might super-abound and was and is from free-grace above and against desert Sixthly That Jesus Christ is the second Adam and the Covenant is within and in him with us Why sayest thou How can it be that Christs righteousnesse should be mine how can any be perswaded of this Why sayest thou not How can the Rom. 5 12 and forwards to the end of the Chapter first Adam involve me in sinne and death is not the answer clear and full He is the first Adam and is not the answer as clear and full Jesus Christ is the second Adâ—m this he is to all who are in him thou findest the first Adam's disobedience hath made thee sinful and brought in death upon thee place thy self under the Word of faith receive what God there testifieth to be true and why not for God is true and thou shalt feele that the obedience of Christ will make thee righteous the fâ—ee-gift will come upon thee unto justification of life In this thing Adam was a fâ—gure of him that was to come even or the Lord Jesus Christ the second Adam SECT 4. In the third place Mark well The sinnes 3. Falls and backslidings though repeated shall not condemne the spiritual walker of those that walk after the Spirit shall not hinder the benefit of Christs salvation from them no not their falls in their walk not their back-slidings nor their relapses into the same iniquity again The Apostle boldly affirms there is ro condemnation to them tâ—ey are in Christ and to them that are in Christ there is no conâ—emnation They that are in Christ have the benefit of all the salvation which is in him salvation is full where there is no condemnation They sinne but Christ is their Advocate with the Father 1 Joh. 2. 1. Jer. 31. 18 19 20. Christ is their propâ—tâ—atâ—on They bemoan themselves for their untractable hearts God owns them for children dear by Adoption in Christ Jesus he spares and pities with fatherly yearning bowels as Ps 103. 13 14. Their falls was said before And as for their falls their falls are with rising again with as it were another conversion with a new setting in joynt again They grow better by their falls as did David and Peter not that it is ere the better that they fall or that they are better than those that hold on their way and walk in uprightnesse without falls but thus they are better than they were before they fell they recover the fall and walk on with the more self-denial watchfulnesse holy jealousie speedy stedfastnesse and redoubled zeal and power they were over-taken in a fault and they run the faster tread the streighter and surer They did the Lord dishonour and disservice they now mind the more his honour and some higher service if none fall in their way they will make famous to his honour their own shame owned in repentings but nevet more come near the very appearance of commission or perpetration of such sin by their good will Their falls therefore shall not hinder their salvation No nor their back-sâ—idings I distinguish Their back-slidings them thus A fall into some particular sinne A back-sliding is a departing from the faith or from the holy way back-sliding is of the nature of Apostasie in doctrine or practice there is a new Religion and another frame of conversation in back-sliding As Apostasie is
awake arise and live he is the Spirit of life the righteousnesse of Christ declared and set forth by God in the Gospel and brought home to the soul of an humbled sinner by the word attended with the Spirit and the Spirit is life because of this righteousnesse life from the death of condemnation which sin deserved life from the death of sin life true and joyful 3. He circumcises the heart with a circumcision made without Rom. 2. 29 Col. 2. 11. hands In this work the word is the circumcising knife this knife is taken into the hand of the Spirit the heart is the part that is to suffer and not the flesh or body of the sinner the fore-skin is the superfluity of maliciousnesse and wickednesse Jam. 1. 21. Deut. 30. 6. the skin upon the heart the skin of other loves which oppose the love of God as self-love the love of the world the love which is called lust and the love of superstitious vanities and mens inventions in Religion and worship and the cutting off this fore-skinnesse is when the word in the hand of the Spirit and by it skilfully used getting between our hearts and them it makes the heart to see them to be such as the word sayes of them and to judge it self for them and to cast them away as unprofitable and destructive even because of Christ circumcised and made under the Law for us and for our deliverance from the same Law Untill this work be done no love of God can be wrought in us strange loves have the heart and when this work is done it reacheth to the circumcision of the ears and of the lips and of the whole man Insomuch that the body of the sinnes of the flesh the whole frame of sinful flesh suffers and is destroyed 4. He gives us spiritual senses and a sagacity and quicknesse of sente whereby he makes us savour spiritual things and to smell out and delight to pursue spiritual wayes this work is so eminent that the Rom. 8. 5. Isa 11. 2 3 newborn babe can taste distinguishingly the sincere milk of the Word fit to feed batten and make to grow from all adulterate stuffe and can see and discern judiciously the things of the Spirit of God from all other things and make up a right judgement concerning them and can in hearing try the words of doctrine delivered and try the spirits in the teachers the Spirit of Christ and the spirit of Antichrist the Spirit of God and the spirit which is of the world the spirit of truth and the spirit of errour In ordering his Conversation he can sente and smell the wayes of holinesse from those of profanenesse so that he is of quick understanding in the feare of the Lord and is sensible and hath his feeling of spiritual mercies and plagues of sin that annoyes spiritual life and of the power and spiritualnesse of Ordinances and Administrations from ordinances of men in will-worship and formal out-sidednesse and shews and florishes in administrations All this the new born babe is able to do by a naturalnesse like an instinct though for want of Art or of strength of the reasoning ability or not yet having the wits the senses exercised in the word of righteousnesse he cannot shew to his own or others satisfaction where the fault lyeth much lesse is able to dispute it and by arguing convince the evil doers the opposer and the pleader for the evil the quicknesse of spiritual senses doth grow as age in Christ cometh on the Spirit in this work rested upon Jesus Christ as he was man in all fulnesse as became our head and it is on every living member of his mystical body according to his place of membership as becomes such a Member 5. He writes his law in our hearts The Law 2 Cor. 3. 2 3 Rom. 8. 2 that is the summe of revealed truth both of the Law strictly so called the Law of the ten Commandments and of the Gospel this is that which is written the writing is such an engraving of the truth with love of the truth upon our hearts made soft tender and fleshy as that it cannot be blotted out The soul may be torn from the body but the truth cannot be torn out of the heart And this impression of the truth is such that now it is the Law of the mind which Laws the man It is the Law of the Spirit of life which is in Christ Jesus as the Head and in them as the members this is an heavenly edition of the Bible so imprinted upon the soul that the man becomes a living walking Bible which print comes off so fair in the life of the regenerate and sanctified that they are the Epistles of Christ to be seen and read of all men 6. He gives liberty he sets us free from the law of sinne and death the title the dominion of sin is taken away that we may 2 Cor. 3. 17. Rom. 8. 2. Joh. 7. 37 38. 4. 14 become servants of righteousnesse 7. He is a spring and rivers of lâ—ving waters in our bellies flowing up within us unto eternal life Our hearts by nature are as a dry and barren howling Wildernesse not fit for habitation nor bearing any good plants untilled and horrid to the sight It is the Spirits work to be in us whom the Lord will save changing the very will breaking open springs and causing Rivers of sweet wholesome and healing waters of the blessings of the Gospel of all gifts and graces and grounds of comfort to flow within us even in the very heart and conscience in the belly of the man and there these waters to be not as standing lakes and ditch-water but ever streaming out and fed from the hid well-head of the holy Spirit When this work is in us then of Wildernesses we become fruitful Fields then we have within us Isa 44. 3. 49. 10. Joel 3. 18. Zach. 14. 8 that which will satisfie and will allay and quench our thirsts our souls will be as a well-watered garden whose waters never fail 8. He causeth all the fruits of graces fructifying to be in us and to abound in us all his fruits he maketh to break Ephes 5. 9 Gal. 5. 22 23. 2 Cor. 3. 18. 2 Cor. 4. 13. forth all goodnesse righteousnesse and truth love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance against which and such like there is no Law 9. He transforms us into the image of God from glory to glory 10. He enableth us to believe and Eph. 2. 18. Jude 20. Gal. 4. 6. to speak by confession to pray to the Father through Christ with gracious and fervent desires crying Abba Father to mortifie the deeds of the body our members that are on the earth and to be crucifying the flesh with the affections and lusts Rom. 8. 13 Gal. 5. 24. thereof that old bel-dame original sin the sinfulnesse of our natures in which we
were conceived and born with all the cursed brats thereof inward and outward in which actual transgressions she hath been and is prodigiously fruitful To be purifying the soul in obeying the truth unto more and more unfeignednesse in faith love meeknesse patience and in every other 1 Pet. 1. 22 Ezek. 36. 27. 2 Tim. 1. 14 grace to walk in Gods statutes to keep his judgments and to do them and to keep the faith committed to our trust as a thing deposited In all these the actions are ours the ability is the Spirits these are the works of the Spirit sanctifying us 3. Manuduction or leading by the Rom. 8. 14. hand the new born and sanctified are at first weak as children and ever after in this life stand in need of a guide such a guide as might inwardly act sweetly and powerfully draw graciously support and gently lead all this the Spirit doth for the children of God this work is accompanied with familiar sense of love and faithfulnesse taking and holding us by the right hand that our souls might follow hard after him these mighty dawnings Psal 63. 8. and sustentations the more they are felt the more are they prayed for that they might run after Christ and the more the soul is powerfully enabled in these pursuits the right hand and dexrous power of the Holy Ghost is put forth to uphold us so much the more and this work is expressed further with counsel as David Ps 73. 23 24. said thou wilt guide me with thy counsel and with inward prompting and whisprings as of a voyce behind them saying this is the way walk in it when ye turn to the Isa 30. 21. right hand and when ye turn to the left 4. Teachings as the anointing this teaching is with sweet and piercing efficacy as oyle that suppleth and entereth soakingly into flesh and bone and it is 1 â—oh 2. 20 27. with the perfume of the aromatical spicery of graces like the holy anointing oyle under the Law mentioned Exod. 30. 23 24 25. It is also with great establishment in our Royal Priest-hood and in the truth of the Gospel which we learn by this teaching therefore the Apostle John saith we have an unction from the holy one 2 Cor. 1. 21. we know all things the effect hereof is great peace of heart as it is said in prophecy concerning the true Church especially under the New Testament Ministry All thy children shall be taught of the Lord and great shall be the peace of thy Isa 54. 13. children 5. Consolation he is the Comforter by leading into all truth by bringing all things unto our remembrance by filling Joh. 16. 13. 6. 14. 2 us with joy and peace in believing by making us to abound in hope of glory through his power for the work is of Rom. 13. 13. 8. 15 16. 1 Joh. 5. 6. Rom. 8. 26. 2 Cor. 1. 22. 5. 5. Eph. 1. 13. 4. 30. great and infinite power to set the heart of earthy man of sinful clay and keep it up stedfast so high as eternal life in the world to come and in the third heaven by being in us the Spirit of Adoption in his work upon the heart by witnesse-bearing by making intercession in us and for us by being the earnest in our bosomes and by sealing us up to the day of Redemption 6. Direction inward a most secret 2 Thes 3. 5. work which hath two branches or parts first the directing of the heart renewed and sanctified into every particular acting of every grace received especially of love and hope Secondly the directing of the heart into a very sensible taste and experience of comfort The words of the Apostle when he saith The Lord direct your hearts into the love of God this love of God may be understood actively of the love wherewith we love God or passively of the love wherewith God loveth us 7. Corroboration this renders the sanctifyed mighty in doing and in suffering enlarged to receive and hold the strong wine of Gospel mysteries and to walk at liberty in the wayes of Gods Commandments making their way through all impediments and oppositions confirmed in the truth and enabled to stand fight and overcome in the spiritual warfare This strengthens with might in the inner man the regenerate and no other have an inner man this is from the gracious free-gift of God as the Father of Christ according to riches of glory according to his Ephes 3. 14 16 20 19. Col. 1. 11. glorious power and from the energy the effectual working of the power of God working in us exceeding abundantly above all that we can ask or think and this work is unto the dwelling of Christ in the heart by faith unto our rooting and grounding in love unto capacious comprehensions of the every way unmeasurable measures of the love of God and of Christ unto all patience and long-suffering with joyfulnesse in the profession of Christs name and Gospel and unto the filling with all the fulness of God even the fulnesse of his image 8. The giving of supplies which for the manner of the work is by influence from Phil. 1. 19 Eph. 4. 16. Col. 2. 19. Christ the head to believers as his members for measure it is in a proportion agreeable to the measure of every part for the things ministred grace and life spiritual and for the next end nourishment more firm knitting to the head and to every fellow-member and increase with the increase of God that is with a mighty increase an increase which beareth before it the work and blessing of no lesse nor of any other than of God himself 9. The shedding abroad of Gods love in Christ even the sense of that love in Rom. 5. 5. with the context from ver 1. to the 11. ver and upon the heart that lieth now next the heart nothing comes between this love and the heart it is plentifully poured on it this work strengtheneth hope patience experience joy in tribulations even unto glorying and holy humble boasting peace of conscience faith in Jesus Christ liberty of accesse into the favour and free-grace of God and standing in the same so that we joy in God against whom we have sinned this causeth all gladnesse more than that gladnesse of Psal 4. 7 8 corne and wine abounding more than all the comforts of this earthly Creation and it setleth the soul in holy safety and security 10. Assistance in persecutions this appears by special teachings of the Spirit to Mat. 10. 20 wisdome power and utterance which the Adversaries cannot gain-say or resist and by the resting of the Spirit on us as the Spirit of glory against the shame and as the Spirit of God against the pain of the Crosse by delivering also from the spirit of fear even a low pusillanimous slavish 1 Pet. 4. 14. base fearful perplexed selfish revengeful giddy turn-coat unsound